LM 21.5 — Atika Tamir u'Sasim, Part 5 of 8 · תורה כ״א

Torah כ״א, עתיקא טמיר וסתים, we are in paragraph ז, which starts ולפעמים יש שמוחין ושפע אלקי הוא בהעלם. We're up to the word והצעקה. I know that there's been some scheduling challenges, famous last words, I would like to squeeze in a little bit of a makeup. I also want want to work on those write ups that are on some of the pieces on the podcast and they're trying to go up on the BRI website, which is a little bit behind on the shiurim. Okay, we'll do our best. We started off the Torah talking about two types of seichel.

One type of a seichel we said was בשם אחר. It's based on previous introductions. I understand A and B, while C, nevertheless D, therefore E, etc. There's definitely a maalah to that. This is how a person has to structure his avodah and grow from all of the pieces that he has. On the other hand, there's ruach hakodesh, there's shefa eloki, it's בשם קדם, בשם פנים. This type of a seichel is where we're able to break out of our human realm. We would like to work towards being davek in Hakadosh Baruch Hu and the work ever ever closer towards the Ein Sof.

What, where is the bridge between where we're holding and between the infinite? What we can do is make ourselves into a kli. We're mekadesh the שבעה נרות. We're going to speak about the idea of tzeakah and of tefillah as well, and if we can make open up the channels, then Hakadosh Baruch Hu is going to bestow us with the gift of shefa eloki, of divine wisdom. Once we have that, so then we can take that, put it into our toolbox, and we can apply the first type of seichel that we discussed to work on ourselves.

So both of these, as we get closer to Hakadosh Baruch Hu, we develop, we metaher ourself, and it creates a flywheel as well. On one hand, we work on ourself in order to be able to receive and be zocheh to shefa eloki, to ruach hakodesh. On the other hand, the Kitzur explains that the hitlahavut, the friction, heat through the the rushing of, it's not an incremental step, when we we get a a rush of divine wisdom that creates a certain heat and a certain hitlahavut halev, a certain flame of the heart, and just as fire displaces air, that also that rush of divine wisdom, of ruach hakodesh, of kedushah is also going to remove the רוח שטות and the tumah.

So this is this is a way of this is one way of working on ourselves as well. Now, the Kitzur, as he discusses this, adds in a few pieces that we haven't seen yet specifically in the Torah itself, that this heat, the same way that the יסוד האש is סמוך לגלגלים, and a and each גלגל is מקבל from what's above it, so he he says that by bringing people close to Hakadosh Baruch Hu, let me just see his lashon: על כן על ידי שמצדיק הרבים, היינו שמקרב בני אדם לעבודת השם יתברך, person brings somebody else closer to השם, או על ידי שדן כל אדם לכף זכות, שגם זה נקרא מצדיק הרבים, על ידי זה מוליד גם כן חמימות והתלהבות להשם יתברך, כמו שכתוב: מצדיקי הרבים ככוכבים.

So this is also one beautiful idea. As much as we work on ourself, sometimes do we have time for others? Maybe they're not holding where we are. We think that we have a much more sophisticated avodah. On the other hand, we want to make make this world, we want to make ourself, we want to create a a keli, a receptacle, a place for השראת השכינה, so that we could literally attach to to הקדוש ברוך הוא in a way that we never could have imagined. So from ourself, we're working 1, 2, 3, 20, 30, 40 till 100.

If we attach the שפע אלקי, then that's a million. How can we bring the שפע אלקי in? Bring other people close to הקדוש ברוך הוא, דן other people לכף זכות. Be godlike. Make yourself, instead of making yourself into a keli, make yourself into a pipe, right? Let the שפע אלקי go through you. That's the way that I it's it's my taytsh on it, and this is another way that you could be zocheh to the שפע אלקי. Beautiful idea, paragraph ג' in the Kitzur. Further, he says that על ידי התלהבות הלב זוכה לטהרת הלב, a person is going to merit purity of the heart.

Now again, a person has to work on purity of the heart and the שבעה נרות in order to be zocheh to it in the first place, so it goes back and forth. But he says over here also, very nice, he talks about creating, renewing our connection with הקדוש ברוך הוא through tefillah, but not tefillah through the established נוסחאות which we addressed I think in Torah maybe 7 and 9, I don't remember offhand, we talked about the 12 שבטים and the 12 gates and the different נוסחאות and understanding of one's own נוסח and that of the שבט.

Over here, he says in paragraph ב': A person על ידי שמספאלל ועומד בהתלהבות, על ידי זה יטהר לבו מרוח שטות, when a person davens with enthusiasm, על ידי זה יזכה לדבר בינו לבין קונו בדיבורים חדשים כל פעם, שהם בחינת רוח הקודש ממש. A בחינה of רוח הקודש, we're attaching ourself to הקדוש ברוך הוא in a way that's not built on anything from before. It's not built built on using the established framework. We're creating a open channel to the divine. How do we do that? By tefillah that has never been seen before in the world. I'm not in the same place I was yesterday, and if I'm in the same place then my mood is different.

If my mood is similar, then those around me might be different. I will never be able to truly connect to הקדוש ברוך הוא, to my avodah. It's never going to be exactly the same. And therefore, creating this connection to הקדוש ברוך הוא, a person can channel this התלהבות הלב into a tefillah that is new every single time. That is going to be a בחינה of רוח הקודש. And he says further, paragraph ד, כי על ידי שנכנס לזה ומכריח עצמו ומכניס עצמו לדבר לפני השם יתברך, when a person prepares himself, he adopts this practice of of davenen with רוח הקודש, meaning דאוונען התבודדות different every single time, so then, עד שזוכה לייחד להשם יתברך דיבורים בפיו שהם בחינת רוח הקודש, ודוד המלך עליו השלום יסד מזה ספר תהילים.

So this was like an inspired רוח הקודש prayer. וצריך לראות לחדש עצמו תמיד, לבקש בכל פעם בתחנונים ובדברי ריצויים חדשים, שזוכה לזה על ידי לב טהור כנ״ל. Now interestingly, when we say Tehillim, that means that this was David Hamelech's Ruach Hakodesh out of התלהבות הלב. We're actually tapping into the vehicle of David's Ruach Hakodesh and finding ourself in those words. So that I guess creates a little bit of a interesting dynamic, right? If we're saying that the maalah of Tehillim this is, I'm just asking a question, but it's something to think about, where the maalah and the the power of the raw emotion of Tehillim is this Ruach Hakodesh that's brand new, and on the other hand, in order to tap into that, so we're we're using a standard text, you know, perhaps a person if they learn a piece of Tehillim and then they can use it as a platform, or Likutei Tefillos, right?

And they can use that as a as a platform to sort of gather their thoughts and the structure and then use it as a platform to go off on their own. But at least understanding these these different ways of of of relating to Hakadosh Baruch Hu, relating to tefillah, a beautiful idea, it's worth taking a look in the Kitzur Likutei Moharan who ties in this idea. Maybe it's going to come up later in the Torah. Now, our focus as we go through this Torah is not the incremental growth for now. That's something that a person has to use all the tools in his tool box to do.

What we're focused on more is figuring out how we can create that bridge, how we can work on ourself, how we can how we can be mekadesh, we said, the שבעה נרות, the two eyes, two ears, two nostrils, and the mouth. And again, we're going to speak about tefillah today, in order to open up this channel so that we can receive the שפע אלוקי, that we can receive the divine wisdom. As far as the as far as the mouth, we said, to speak emet and be careful with with lies. The nose, we said, relates to יראת שמים.

The ears relate to אמונת חכמים, and the eyes, to be careful what a person sees. Interestingly, also another parenthetical, as a person is mekadesh the שבעה נרות, it will also actually impact what the person sees, meaning if a person I think Rabbi Yisrael Salanter says that when a shoemaker walks in the street, he notices people's shoes. If there's a lot of noise or if there's a lot of cars in a parking lot, a person doesn't they they would probably explode if they would notice and be sensitive to every single sound, every single color around them.

When there's a scratch on a car, they wouldn't notice, if it's a scratch on their car. If there's a lot of noise, they don't hear anything, if it's their name, they hear it. So what a person actually sees and hears is going to be in line with the sensitivities that one chooses to cultivate, to develop, it's going to affect what resonates within them, and it's a function especially of mesirat nefesh. A person is fighting back against where he's holding to develop a taste for kedushah and for taharah, that person may may need the sechel the שכל אלוקי the שפע אלוקי, rather, to come in from outside, but this person, by breaking his nature, is making himself develop a taste for taharah and Ruach Hakodesh, and therefore, he very much, you could say, does I wouldn't say deserve, because everything is a gift from Hakadosh Baruch Hu, but you could say it the other way, that

he's accountable to do this if he can develop this, but he he he it is within the realm of avodah even though the connection is coming outside of him. Then the last few paragraphs talked about how to bring this שפע אלוקי, how to bring this אור into the world, how to bring מקיפין, מקיפין דמקיפין. There are certain things that are already inside of us, there are certain things that are not yet inside of us, but at least we relate to that are around us. There are things that are even in an outer layer, think concentric circles, that there's no שייכות to yet, and so on until the Ein Sof.

In the In the context of relating to מקיפין, we talked about ידיעה and בחירה, we talked about the mitzvah of Sukkah, in the context of bringing or into the world and mochin into the world, besides for being mekadesh the שבעה נרות, we talked about a person having a zivug and ibur, nurturing the fetus, having children, a person that is not able to bring or into the world in that way can there is a certain tikun through yibum that one who does chalitzah is not engaging in bringing the or into the world in this way and there is a certain embarrassment through the spit in the avodah as we went through it involved in chalitzah.

We talked also about Moshe Rabbeinu being the epitome of one who is מקדש שבעה נרות and when one is mevazeh a tzaddik, or they close off the light, the influence in a certain way of the tzaddik, then they're also closing off this or from coming into the world in the context of the story with Miriam and Aharon and the לשון הרע, and it's worth going back for that. So as we started paragraph ז, we said, okay, so a person is mekadesh the שבעה נרות, and he a bechinah of menorah. We're going to talk about soon the idea of shemen, of oil, and he is zocheh to the שפע אלוקי, and these things that were previously makifin, the circle outside of himself, he can now draw that bridge and bring it in.

But what if it's the circle after that, or what if there's it's a bechinah of ibur, again there's parallels when we're looking at פנימיות התורה we're looking at the the structure that the very beriah is built on. We're going to see this structure represent itself in childbirth, we're going to see this idea represented in an idea that has to be this, first there's this spark and then it has to be enlarged upon, it has to be cultivated until it's articulable. There are ideas that end up floundering, they don't progress, they're not nurtured, and they're not matured until they become realized.

This is in the physical realm, this is in the the realm of ideas. So what happens if the שפע אלוקי is not yet even able to be related to in the outer circles, in anything that you even want to attach yourself to, it's still in the potential, it's still behe'elem, it's still hidden? Just I'm just going to read the words. We started at the end of last shiur we started paragraph ז. It says לפעמים יש שהמוחין והשפע אלוקי הוא בהעלם, it's still hidden, בבחינת עיבור in a state of pregnancy as it were, it's still potential, it's not it's not even revealed let alone let alone able to be nurtured and and grown.

ואז יפה צעקה לאדם, that's where tze'akah, screaming out, תפלה, בין בתפלה בין בתורה, in the realm of avodah, in the realm of Torah. Tefillah and Torah come up in many of our pieces, both how they have their own avodah and also tefillah and תורה בעצם are two sides of a coin, they both go together. כשנתעלם המוחין, כי העלם היינו עיבור, זה בחינת צור ילדך תשי, כמו וכח אין ללידה. It says if there's no strength to give birth, we went through this in the at end of the last שיעור, כמו אשה שתשה מכחה מלידה, בשעה שכורעת לילד, רמה שבעין קלין, when the woman needs to give birth, so she gives off 70 screams.

We're going to talk about the seven sefirot. Each each one of the sefirot is really built up of a full complement of the ten sefirot. So if we're talking about חסד, גבורה, תפארת, נצח, הוד, יסוד, and Malchut, where the מוחין ultimately have to be given birth to in order to be manifest by the Shechinah, we we relate Shechinah to Malchut, and Malchut is לית לה מגרמה כלום, that's where things are manifest. So if you have the חסד, גבורה, תפארת, נצח, הוד, יסוד, מלכות, that's seven sefirot leading up to the מוחין, כתר, חכמה, and Binah, so that means that there's going to be the screams are going to go up through the seven sefirot, each one has a complement of ten sefirot is built up of micro blocks, everything, כל everything that's in the כלל is in the פרט, everything in the פרט is in the כלל.

So every single sefirah is also built up of a full complement of ten sefirot. So so the tzeakah is going to go back all the way up through the Shechinah up to the מוחין, that's going to be 70, 7 times 10. Where where we're going to get into is how our tzeakah is going to take the place, it's going to parallel the avodah of so to speak a woman giving birth, or in this context, the Shechinah, the Malchut, also screaming in order to bring the מוחין from Abba and Imma, from Chochmah and Binah, into the into the בריאה.

So over here it just says, כמנין תיבות שבמזמור יענך, ואז מולדת, ושבעין קלין הן בחינת שבעה קולות שאמר דוד על המים, שכל אחד כלול מעשר. We did this paragraph at the end of the last one, and now we're ready to start for today, long introduction, but at least hopefully this holds it together. So now that we said, we'll use the appropriate terms, that the Shechinah, which we associate with Malchut, has to have tzeakah, has to cry out to bring the מוחין from אבא and אמא into the world, we're going to see that we have צעקה in place of the שכינה.

והצעקה שאדם צועק בתפלתו ובתורתו, the צעקה, the crying out that a person cries during his tefillah and during his Torah for ישועה, for salvation, when a person doesn't understand Torah, to bring to bring this light into the world, to bring this חכמה into the world. כשנסתלקין המוחין בבחינת עיבור, it's hard because the language is beyond us, but at least At least we can try to conceptually, when this this מוחין is בבחינת עיבור, בבחינת pregnancy, pregnancy even when a woman is pregnant, a person can see that the עובר is בולט, that the woman's stomach is sticking out, but it's concealed.

So over here, it's not We said even when something is at the is at the level of a מקיף, then there's still a יניקה, there's still a nurturing to the פנימי. But when something is מקיף למקיף, it's still totally hidden, how do we bring it to the place where we're going to reveal it, it's going to become a מקיף and then we're going to be able to bring it into the פנימי? Even after one is מקדש the שבעה נרות, there still has to be a צעקה, there still has to be a crying out. And so we'll come across that I saw in one of the notes over here bring one of the מפרשים, why did the Torah talk about being מקדש the שבעה נרות before the צעקה, when really it's the צעקה that has the the crying out that brings it from the עיבור so that it can even be within the realm that then

a person could go be מקדש שבעה נרות and internalize it. Really the צעקה should come first. So there was a suggestion that maybe a person first has to do their own השתדלות, he has to ready himself, and then he can do the צעקה, although he mentioned possibly that this does not seem consistent with something brought at the at the end of the Torah. So let's just keep it in mind. But that these two things are necessary: there's the צעקה to bring it out from the status of עיבור, and there's also the מקדש שבעה נרות that we've been talking about to bring it to the פנימי.

So אלו הצעקות הן בבחינת צעקת היולדת, these צעקות during Torah, during tefillah, Torah ועבודה, but this is what's going to bring it's in place really of the שכינה to bring to bring this מוחין into the world. We we said already that a woman during pregnancy cries out שבעים קולות when she doesn't have the strength to be able to to be mol id. והקדוש ברוך הוא יודע תעלומות של המוחין איך נעלמו. Now, this is only from our perspective looking up. From HaKadosh Baruch Hu's perspective looking down, as it were, Hashem knows where all of the pieces are.

It's like if you could think about a light, the sun shining, and then somebody sets up a screen. If somebody's standing right behind the screen, so then there appears to be a blockage. If somebody has a bird's-eye view, they're looking down, then there's no difference in front of the screen, there's no difference behind the screen. This idea of being hidden is only from our perspective that we're trying to bring this mochin out so that we have access, that there could be a that that there could be a גילוי שכינה, that we could have dveikus, that we could bring light into the world, that we could connect to HaKadosh Baruch Hu.

From HaKadosh Baruch Hu's perspective, nothing is hidden. Brings over here in the note that every עיבור parallels again, we can't say this enough, that the world is built on a certain structure. Understanding the pnimiyus is understanding the structure which is going to reflect itself in different in different areas of the world. This בחינה of bringing mochin into the world from a spiritual point of view parallels the יצירת הולד, although it's not When we think about יצירת הולד, it's going from a from a טיפה into a into a ולד. We're talking really at the point of view where there's an עיבור, where there's a pregnancy, so it's more that something he quotes over here from a pasuk in Koheles with Rashi that it's דברים הנסגרים ונעשים בבטן, it brings a pasuk that's a reference to pregnancy and references the idea that something is closed off.

And Likutei Halachos says that when the mochin is a בחינה of עיבור והעלם, that when the mochin is, like we said, נסגר, it's closed off, it's a בחינה of עיבור, how do we reach a state of giluy? צעקתינו יודע תעלומות, it's tze'aka, it's the cry that brings something to be known from something which was hidden. הוא מאזין צעקתינו, הקדוש ברוך הוא hears our cries. It says in the tefillah of Ana Bekoach, a very kabbalistic prayer, actually, we say it on Friday night, it's in קרבנות, שוועתינו קבל ושמע צעקתינו, יודע תעלומות. והצעקה הוא במקום צעקת השכינה.

So this process, we actually initiate it for for what's going on in in the world, in the realm of avodah, in order to bring the mochin into the world. So really the Shechinah, really the the the woman who's bringing about the giluy is the one who would cry out. Our tze'aka takes the place of the tze'aka of the שכינה, כאילו השכינה צועקת, ואז מולדת המוחין, and then it's able to bring the mochin into the world. He brings over here, but we'll stay out of it, by the Biurei Likutim, why it is that we have to why we have to create the צעקה instead of the שכינה.

וזה בחינת הקול מעורר הכוונה. Comes out, there's a discussion, Shulchan Aruch talks about a person's davening in in public, a person's davening in private, or definitely a person shouldn't disturb others, but the idea that קול מעורר הכוונה, that sound, that voice is me'orer the kavanah, I think we talked about it in Torah ה, היינו המוחין, kavanah, intent parallels the מוחין, קול, it's crying out that's me'orer, that inspires the kavanah, that brings about the מוחין. Now, there's a couple points I want to just bring out. The notes over here are coming from Likutei Halachot in הלכות גילוח, so if a person wants to go look them up.

He explains again these two ideas: number one, that there has to be צעקה to bring out what's בהעלם, בתורת עיבור, the same way that it parallels childbirth, and it brings out bringing a מוחין to the world, we're going to go forward in that parallel in a second, and second of all, in order to internalize this מוחין, a person has to be mekadesh the שבעה נרות and make himself receptable, receptive, into a כלי being able to receive it. Now he says also Hakadosh Baruch Hu it's unbelievable, while the Da'at Tevunos talks about this idea, while there's הנהגת המשפט, while there's שכר ועונש, while things are generated by us, there's also the world is going towards a certain place, Hakadosh Baruch Hu designed the world, whether you say 6,000 6,000 years and then we're going towards ימות המשיח, however it is Hakadosh Baruch Hu is not just leaving the world אין צדיק בארץ אשר לא יחטא, we

people individually may never come to a point where everybody is perfect, Hakadosh Baruch Hu is designing the world so that the world itself is moving towards a certain perfection, and there's these two different systems: on one hand there's שכר ועונש and a world that's dynamic to us, our thoughts, speech, and actions; on the other hand Hakadosh Baruch Hu is designing the world so that in a כלליותדיק way it's going to move forward. So he brings over here from Likutei Halachot I mentioned that idea very, very briefly בקיצור נמרץ. So he says, זה בחינת הגלות הארוך האחרון המר הזה, the בחינה of this galut where we're holding over here, שהכל נמשך מחסרון הדעת, everything is coming from this the fact that things are obscure, the things that are ambiguous.

You know, we in terms of what our avodah is, sometimes, you know, people think there's A and there's B, and if it's ambiguous, if it's obscure, if there's no clarity, that's uncomfortable, that's unstable, that's not the way that it's supposed to be. On the other hand, if a person came to you and said, "Let me present to you with a mission. The mission is going to be that there is a situation where things are unclear, where things are obscure, your mission specifically is to be able to make בירורים, to create avodah from within this murkiness." In that case, it's not unstable because that's not the way it's supposed to be, Hakadosh Baruch Hu is actually presenting a process whereby there is חסרון הדעת, and in this galut, in this last galut where we are, this is our mission.

We are in a place where things are hidden. We spoke many times earlier where this can present there's so much to be gained from relating to the tzadik, there's certain situations that create a perceived machloket among tzadikim, the machloket between us and tzadikim, and this itself makes it more difficult for us to be יונק. This this this גלות הארוך, everything is coming the situation that we're in, that we find ourselves in is a situation of חסרון הדעת, מתעלומת מוחין דקדושה. So, we can cry about it, right, we're we're approaching the three weeks, but this is the situation that we're in.

So instead of spending too much time criticizing, being cynical, this is not how people are supposed to be acting, this is the situation in galut, and this is the מקום for our tikkun. בשביל זה השם יתברך שולח צרות מצרות שונות רחמנא ליצלן. There's only one way out of this: how are we going to reinject מוחין into the world? We're moving towards Be'ezrat Hashem very close the ultimate גילוי. גילוי is contrast, right? If something is light and you make it lighter, that's one form of contrast. When something is darker and then there's a tremendous amount of light, there's a lot of contrast, but also when it's dark, even a small amount of light can take away a lot of darkness.

If you have a small candle in a dark room, it doesn't just illuminate the space of that candle, it illuminates a lot of it. So there's a tremendous opportunity, even our small acts, our small acts of kindness, our small acts of getting close to Hakadosh Baruch Hu, our small acts of דביקות to create a tremendous impact in the situation of darkness. However, in order to introduce מוחין into the world, in order to make this attachment that מצד הקדוש ברוך הוא that there should that it should come into the world, we just said that that comes through צעקה.

So Hakadosh Baruch Hu puts this halvai we can make it self-driven, right? Halvai that a person should be able to daven the same אשר יצר when everything is working exactly perfectly and they should be able to bring themselves to this level of appreciation than when chas veshalom they're having a difficult time and then all of a sudden the blockage is cleared and they make that אשר יצר like they never did before. However, the the way of the way of the world is such that a person cries out more from from צרות. So Hakadosh Baruch Hu puts in the world is moving this way, Hakadosh Baruch Hu is designing us and pushing us so that there should be tikkun.

Hakadosh Baruch Hu puts the world and us into a מצב that will be designed for there to be צעקה בכלל ובפרטיות על כל אחד ואחד. We said earlier We referenced Torah ב' on this idea many times, that every individual is responsible to bring his piece of the Mishkan, and even when a hundred percent of the pieces are in place, there's in order for there to be השראת השכינה, there still has to be the assembly. Moshe Rabbeinu has to then assemble the Mishkan. So, there in in order for there to be, for the structure to be complete, every single person בפרט has to be responsible for their avodah, and then there's the כללות'דיק עבודה that gets brought together.

Also, we we spoke about the idea of not getting, you know, depressed or distressed when it appears that things aren't jibing, because when you look at a building, you could see that a building is 50, 60, 70, 90% complete even until you put in the last brick. But the mashal that we've used in the past is an arch. An arch, even if 99% of the bricks are in place, until that last piece is in place, then the entire thing will crumble, right? If it's 99% complete, it's still 100% deficient from the point of view of having the the structure intact, and then all of a sudden, maybe when you least expect it, that last piece gets put in place, and then all of a sudden everything makes sense.

So, over here, Hakadosh Baruch Hu designs the process so that so that so that every person will move towards their their avodah, specific and in general, הכל כדי שיצעק האדם אל ה'. It's designing a person to be able to reach out, and this is within the בריאה. A person, all of a sudden, needs help, they even by nature, they call out. We'll speak in a second about babies, about people at certain stages of life that are more נוטה towards crying crying out for help. שעל ידי זה יולדת המוחין מתעלומתן. This is the way, because Hakadosh Baruch Hu has a a a system of spiritual physics in place.

The mochin needs to come in, we need to have a giluy in the world, there needs to we need to move towards having a דירה בתחתונים, etc. We're talking about this system whereby there's going to be the שפע אלוקי, this Ruach HaKodesh introduced into the world, but the system, it was designed that it should be inspired via צעקה, and therefore הקדוש ברוך הוא puts this system in place. כל אחד לפי בחינתו, every person according to their בחינה, the way that they're going to cry out. No two people's cries are the same. Don't look at somebody else and say that they're crying better, softer, louder, however it is.

Your cry is necessary for your piece to come, and the entire system is deficient until until you cry in your specific way. שעל ידי זה תהיה הגאולה, שנקראת לידה בבחינת כי חלה גם ילדה ציון את בניה, and that's where there's going to be a גאולה. That's where it comes, that's the לידה. And he goes on, כי עתה בסוף הגלות הוא בבחינת כי באו בנים עד משבר וכח אין ללידה. That the בחינה of גלות coming from pasuk Yeshayahu, it's coming almost to the birth, but there's no strength to give birth. And the צעקה is what's necessary to bring it home.

ולזה צריכים צעקה שיצעק כל אחד כפי מה שיודע חסרון דעתו שהוא רחוק מהשם יתברך ומהתורה כל כך. A person doesn't want to get close, but can you cry about how far away? Baruch Hashem, many times a person has a feeling of closeness, and then a feeling of darkness. So, sometimes we've had that taste where we're so inspired. When we don't feel that, and now the avodah is up to us to work back up to it, can we at least cry over it? Can we cry that we that that we don't feel this a meaningful davenen?

We're having such a hard time davenen, can we at least have the צעקה so that we could bring in the רוח אלוקי into it? The שפע the the the שפע אלוקי, the רוח הקודש, וכל הצעקה שצועקין ישראל הנה היא במקום צעקת השכינה, ועל ידי זה מולדת המוחין שבזה תלויה הגאולה, עד כאן לשונו, וראיה עוד מה שארך בזה. So, we have this reference point in Likutei Halachot. But it should be it should be very inspiring. When when everything is there, all the pieces are there, this woman comes and she's ready to give birth, and at the last second every all the pieces are in place, and yet it's just there's a certain weakness, a certain looseness over there, there's not even strength to bring it home.

What brings it home? The צעקה. What's צעקה? It's a crying out, a crying out over the distance, even over the fact that we don't have the strength. Should be should be a point that's worthy of hitbonenut. I want to mention one more piece also from Hilchot Giluch, from Likutei Halachot. Says, זה בחינת מה שדרך התינוק לצעוק הרבה כל ימי קטנותו. We we spoke about these parallels in the spirit the the pnimiyut of the system, and this represents itself in the inner workings of how שפע is brought down, how הקדוש ברוך הוא relates to the world.

But the world is built on the system also, so this is why children cry. This is when the chochmah, when when intelligence is developing at the fastest pace, exponentially. Going zero to one is exponentially more of a development of chochmah. When people learn language skills If if you think about, you I mean you can read up on on how the brain develops and is receptive and is able to be molded and is exponentially coming from an infant to be able to identify, create relationships, language skills, motor skills, all these types of things. That's when the chochmah is coming in, that's when kids are crying the most, and that's built into the briyah.

And הקדוש ברוך הוא makes it makes it the teva, otherwise the system won't work. And he, after he discusses this idea in terms of a a child, he continues on, but there's there's still a growth process, even after we get out of that initial initial stage when a kid is not going to decide to make צעקה, not going to decide to cry. He continues, ומזה צריך האדם ללמוד לענין עיקר המוחין והדעת האמיתי להשיג התורה הקדושה ולהכיר את בוראו יתברך. Now, we learn from this system and now that we do have more skin in the game, now that we are we have more of a decision-making process in where we're going to focus our efforts and how we're going to try to be me'orer our emotions, now that we understand how chochmah comes into it and how we want to relate to the Torah, we want to relate to chiddushei Torah, so now we can look

back and we can understand based on the tzaddikim, the sefarim, and based on how the briah is structured, that it's צעקה that brings this about, etc., skipping a few lines, כצעקת היולדת והתינוק להוליד המוחין הפשוטים שהשפיע השם יתברך באדם, אבל אחר כך צריך האדם בעצמו להוליד עיקר המוחין. Then it becomes up to us, שצריך להשיגם על ידי עבודתו. We said we talked about Torah, we talked about avodah. Now, the when at the earlier stages Hakadosh Baruch Hu puts the teva into the children to cry out, but at some point that crying out becomes up to us.

And he goes on to discuss during during the period of galus, galus Mitzrayim is representative of all the galuyot, and the and all the geulah that Moshe Rabbeinu the the geulah by Mitzrayim came through Moshe Rabbeinu, the ultimate geulah will come through Moshe Rabbeinu, the צדיק בכל דור is is the the Moshe of every דור, that with this lack of mochin, this lack of clarity, so that causes he says מחמת הקלקול הדורות קלקול הדורות נתעלמו המוחין, על ידי זה נתעלם ונסתר הדעת של צדיק האמת. I think we talked about this in Torah י״ב, among all the torot it's I have to to be honest with you I have to chazer better to be able to cross-reference, but it it all it all ties together.

All of these torot are just look a different window into the emet, and and if if we'd be holding in all of them you'd be able to see the entire reality through through any of these torot, that once once there's obscurity, so then the attachment between us, the tzaddik is the embodiment, a person who is batel to Hakadosh Baruch Hu, so our deveikut to Hakadosh Baruch Hu is also we have deveikut through the deveikut to the tzaddik, once we have this this obscurity, then this also this also impacts our relationship with the tzaddik, and also causes machloket among tzaddikim, and the way that we relate to the machloket among tzaddikim.

I saw a beautiful point, I just wanted to mention one point from Rav Mordechai Miller, talmid of Rav Dessler, Feldheim reprinted not that long ago the his Shabbos Shiurim. And he mentioned by פרשת קרח, the way that I remember, he mentioned him, always when I'm paraphrasing something I just don't want to inject my own you know ideas into it, but the way that I remember that when two people are fighting or getting along because of a certain thing, if that piece drops out, then the people won't fight anymore. I heard once from Rav Yitzchak Berkovits, I think, that how can you tell if a fight is l'shem Shamayim or not, if I'm getting into a heated discussion about something, and maybe it should be heated, it's about a point of hashkafah, it's a point of limud, I feel very strongly about השקפת החיים, these are the principles of life and of avodah.

And now we close the sefer and we walk out together. Am I still at all emotionally upset at you? If I am, then that means that my emotions were built into the dispute, into the fight, into my being right. We're no longer discussing this point of avodah, what am I worked up about? So, that in in a lot of different directions, if two people are fighting or disagreeing about a particular item and now that item is no longer on the table, then there's no reason for them to be fighting and in principle they could be getting along.

It's not a personal dispute, it's about an issue, right? You can even in terms of giving mussar to children, to employees, to anything else, it should not be personal. When a person is giving mussar and criticism, it should not be characterizing the person, it should be characterizing the behavior. On the other hand, when people get involved in somebody else's dispute, that the reason that they're fighting is about the dispute itself and even if the even if the underlying piece goes away, their dispute is actually a level removed and they're going to they're going to end up going down.

Even if the situation passes, you know, whatever it is gets resolved, they're still going to be there's still going to be a dispute in their heart, they're still going to be emotional, and he warns never, ever, ever get involved in somebody else's dispute, because once you go down that road, then it's going to have incredibly negative consequences on your personality, on the situation around you, and it will be incredibly hard to ever to ever become resolved. So, a person should make a חשבון הנפש if they ever find that they're in this situation. So, in any vent, back to what we were saying, this העלמת המוחין ends up having having consequences, first of all, in terms of ourselves, in terms of the world, but also to the extent that the geulah is going to be built around that the Moshe Rabbeinu and the צדיק הדור, who is going to bring the מוחין through the world into

in a כללות'דיק way and our attachment to the צדיק הדור, how it relates to our own avodah, this obscurity is also going to is also going to impact our relationship with the צדיקים and the צדיקים's ability to fulfill their role as a צדיק, creating machloket among צדיקים and even the way that we, chas v'shalom, rachamana litzlan, will relate and criticize צדיקים. And therefore, through this tzeakah, we're going to be able to rectify the situation. וזה בחינת, now going back to the ma'aseh with Miriam, which we fleshed out more in last time's שיעור, תסגר שבעת ימים.

Through the kelimah, through the busha, this is where there was a tikun in Miriam. What happened? Miriam was פוגם בכבוד משה. We just said that the כבוד of Moshe, Moshe Rabbeinu was metaken to the to the nth degree. Moshe Rabbeinu represented חכמה, עניו מכל אדם, חכמה מאין תמצא. Moshe Rabbeinu was metaken the שבע נרות. Moshe Rabbeinu, so therefore, the pegam in Moshe Rabbeinu was a pegam, it was it was stopping the שפע אלוקי from coming in. So when Miriam was pogem the kavod of Moshe Rabbeinu, then there needed to be a tikkun in order to bring the the שפע אלוקי, to re-establish this connection.

And therefore it was דווקא שבעת ימים. Relating to the שבע נרות, this כלימה, this בושה, this embarrassment was in order to make a tikkun for this. And therefore, we tied up a lot of this, bringing the shefa into the world, we related to the שבע נרות has to do with that. We talked about the שבעה עננים, we talked about the mitzvah of Sukkah in the context of the שבעה ימי אבילות, being מקדש שבע נרות. The idea of screaming out the שבעים קולות, which is really 7 * 10 in order to bring the לידה into the world.

And we actually we actually mentioned, I think, or we're going to mention now, we mentioned that כלימה, which is where the the blood goes red to white in one's face through embarrassment, that parallels actually the idea of לידה, where there's דם נדה, there's that cycle, and when a woman is nursing, so that that דם stops and it's as if, I don't know biologically, but it converts to milk that the woman is going to nurse, so the red turns to white. This כלימה, this embarrassment parallels this process, and therefore this needed to be a tikkun. And that פגם, וזה בחינת שבעה קולות של דוד, which we've said is על המים, and water is חכמה כנ״ל שהם שבעה קלין כנ״ל, שצריך לצעוק כדי להוציא אור הפנים הנ״ל מהעלם אל הגילוי.

So this again this is כנגד that Miriam had this תסגר, this embarrassment for seven days כנגד the פגם that would bring the אור into the world, the shefa into the world. והגילוי זה בחינת לידה. This בחינה would be כנגד לידה. ואז אחר הלידה דם נעכר ונעשה חלב. This is where we said we didn't say it before, I said it now, that in the בחינה of לידה, that's where דם, the red turns into white, the דם converts, as it were, into milk so that the the baby can be nurtured. And כנגד that is going to be the the כלימה, the embarrassment, that also red turns into white, that the blood like drains from the face.

That's why it says a person who embarrasses somebody corresponds to שפיכות דמים, the blood drains from the face. וזה בחינת תסגר, this is going to be a בחינה of embarrassment. But what you see over here is actually that the עונש itself, nothing is in a vacuum. It's not just that there's reward and punishment, but there's a reality. In other words, a person there's a reality to consequences. A person creates a certain reality by mitzvot, and even the עונש, it's not just stam that somebody did something and get the עונש. Over here, the עונש itself is the tikkun.

כי הכלימה אזל סומקא ואתי חוורא, when one is embarrassment, the red goes away and it's replaced by white, היינו דם נעכר ונעשה חלב, that the blood is repressed, as it were, and it becomes milk. Now, I'm just going to read a few a few points from the English note from Rav Chaim Kramer. Again, these ideas, I think one thing we can definitely say is we'll come back again and again over a lot of these ideas. So if it's hard to relate to, we'll try to at least stick to understanding the principles of it, to trying to bring out ideas that we can ultimately bring home.

He says over here that after the birth or the גילוי of the מקיף דמקיף, again, there's three different stages: there's those things that we've been able to internalize as פנימיות, there's the direct מקיף, which we relate to, but we have not yet been able to internalize, but what we have is nourished through that. In other words, there's something beyond us, so we draw an attachment to that as we try to keep on growing. And then there's the מקיף דמקיף, which we which we don't even have a relationship with. That's בהעלם, that's בעיבור. So after the birth of the מקיף דמקיף, that goes in one level, if you think concentric circles, and that becomes the מקיף, and that's where there could be the concept of nursing, of being able to draw nourishment into it, that's going to be able to to sustain the פנימי.

And he relates also, just interesting, seeing the pieces tie together, because it seems to be there's so many unrelated concepts, says that מוחין, the deeper knowledge of הקדוש ברוך הוא, also relates to the seven-day period of דם נדה, which correspond to the שבעת ימי המשתה after קידושין throughout a waiting period. So then it's asur for the חתן וכלה to be together, meaning that there is this period where we're not that it's not ready for the for the זיווג, it's not ready for the מוחין to be revealed, and since it's asur, there's no way for them to actually have a union at this time that would be able to draw down the knowledge of the holiness, but after the seven days that they're not allowed to be together, so then there could be mikveh and there could be טהרה.

So we see this idea we said being מקדש שבע נרות, that there have to be certain situations in place, sometimes that situation, I think in Torah ו we talked about teshuvah being כתר, patience, relating to כתר, כתר, אהיה, patience. Sometimes there's a process and the process can't be skipped. The process might be waiting, the process might be certain things that we have to do, and sometimes the things that we have to do, the avodah that we have to do, just takes time. There's a process to those steps and therefore this this period of מקדש שבע נרות and and the seven days we can't just rush into it, otherwise it would not be בטהרה, it would be distorted.

The process is that there has to be this מקדש שבע נרות, there have to be the seven days of waiting, and and טהרה and a mikveh, and then at that point there will be ready for the for אבא ואמא, ready for the union to get together to be able to bring about the מוחין that can that can then go through and be brought and be brought into the world. וזה, so now we said that there's two עצות, there's two things that have to happen in order to bring מוחין into the world. Again, the Torah, the the way that we were addressing it, first we addressed the מקדש שבע נרות, then we addressed the צעקה, but really is that the צעקה bring the גילוי, bring are are able to bring the מוחין בהעלם, come from being the מקיף דמקיף, from being totally obscure into at least having a גילוי, becoming a מקיף, but then we could

be יונק from that. A lot of what we understand, we're nourished from even those things that are slightly beyond us, right? We understand that there's a body of אמת, of truth, and as we approach him, we understand pieces that we can relate to, we don't necessarily have the whole picture yet, but we're יונק from that from that circle that's right beyond us, and then in order to work on it, to internalize it, we have to make ourself into a kli, we have to מקדש שבע נרות. So that is וזה, צור ילדך תשי, that we said that there's a certain weakness at the point of from the concept of birth, that's where the the woman has to cry out 70 cries, ראשי תיבות של צעקתנו יודע תעלומות.

There's ראשי תיבות that the cries reveal the hidden things from this incredibly kabbalistic prayer of אנא בכח, כנ״ל. So the the at the time that the צור, which over here relating to the שכינה, ילדך תשי, it is weak from being able to give birth, what is able to bring that מוחין into the world? The צעקה, which we cry out we we already mentioned on behalf of the the שכינה. וזה תשי, the שבע נרות, how are we going to internalize is that תשי ראשי תיבות של תכלם שבעת ימים. So we see that these two processes, this צעקתנו יודע תעלומות, the צעקה, and also צור ילדך תשי, in order for for us to to complete the avodah, there has to be תכלם שבעת ימים, which relates to the we said that this is the תיקון of the פגם, the קידוש of שבע נרות, the second part of the avodah.

Period. So now we're going to go into paragraph ח. There is going to be a period of time before this צעקה when things are בהעלם, and until this this מקיף comes from the from the the two circles out, the מקיף דמקיף, until it comes into a בחינה of מקיף where at least there's a גילוי, even though we have not yet internalized it, a person's תורה, ישראל ואורייתא וקודשא בריך הוא, תורה is is the חכמה, חכמת השם, until a person is able to move towards that clarity, then his Torah is going to be, as it were, בלי חידוש.

There's going to be what he already knows, but a person's not going to be able to tap in to open up that channel for godly wisdom. וכשאדם לומד תורה ואינו מביא בה שום חידוש, זה מחמת שהמוחין והשכל של תורתו והלימוד הזה בבחינת עיבור. Why is it that a person seems to be learning? So we said earlier that from Hakadosh Baruch Hu's perspective nothing is hidden, but from this person, that channel is closed, he only has what he already relates to from his wisdom, from his point of view. But this person, it's as if it's it's hidden, he has not brought the new מוחין into a לידה, and he's not able to see חידושים in his תורה, וזה נקרא בשם יעקב, and that is going to be called a בחינה of Yaakov, כי Yaakov is Yaakov is called חכמה.

We saw actually as early as the first Torah that Yaakov is בכור, is ראשית, ראשית חכמה, right, ראשית חכמה יראת השם, so we talked about this idea Yaakov is a בחינה of חכמה. It says in the פסוקים ויעקבני זה פעמים, and תרגום אונקלוס וחכמני. So Yaakov relates to חכמה. זה בחינת עיבור, בחינת בבטן עקב את אחיו. A בחינה of it says that that that Yaakov grabbed on to the heel, there's a אחיזת עקב, that עקב is a בחינה of עיבור, ואז צריך לצעוק הקלין. So this idea is a בחינה of Yaakov when there is this חכמה that's still in the בטן, there's חכמה that's still in עיבור, it's not accessible.

This is going to be a בחינה of חכמה where it's still where it's still in the in utero as it were. ואז צריך לצעוק הקלין הנ״ל. Therefore a person has to cry out the seventy cries or seven times ten relating to, וזה בחינת הקול קול יעקב. That's why it says that the קול is the קול of Yaakov. How do we facilitate, how do we inspire, מעורר the birth, bring מגלה into the world? Yaakov is in the womb holding on to the heel, Yaakov is the חכמה, ראשית חכמה יראת השם. How do we do it? We do it through kol, we do it through tze'aka, כשהוא בבחינת יעקב when still in בחינה of עיבור, צריך להקלין and it needs the the the screams, צעקות יודע תעלומות, right, we said צור ילדך תשי, כדי להוציא המוחין בבחינת לידה, in order to bring about the לידה.

And this is going to be once we bring the חכמה into the world, so then that's not just going to be what we already have, that's going to open up the channels to חידושי תורה, מי שתורתו בלא הבנה לא בא בה שום חידוש. Now unfortunately we're learning, but we're not holding there, we're learning and we don't seem to have that inspiration, that חידוש, that attachment, that connection to HaKadosh Baruch Hu, but we're learning. So what should we do? It says אין לדרוש אותה לרבים. A person definitely continue to learn, a person is being עוסק בתורה.

When a person is in this state, then a person should not be דורש ברבים. We saw just just recently that a person should daven before they're going to be דורש ברבים and include the include the people in their in their תפילה, כי התורה הזאת, the last couple of תורות, כי התורה הזאת היא בבחינת יעקב בבחינת עיבור, the Torah at that point is not revealed, אף על פי שהקדוש ברוך הוא מתענג בה, parenthetically almost, HaKadosh Baruch Hu enjoys that a person is sitting, a person is sitting and learning chavruta, a person is sitting and learning alone, HaKadosh Baruch Hu is taking pleasure in their Torah, no question about it, בבחינת ודגלו עלי אהבה, his banner is love, right, pasuk in Shir HaShirim, and Chazal darshen from this, אל תקרי ודגלו אלא ולגלוגו, even if a person is stuttering, even if a person is making a mistake.

So let's think about there's two there's two ideas to Torah. On one hand, a person needs clarity, they're attaching themselves to אמת, אסוקי שמעתתא אליבא דהלכתא. There's there's no room for error, right, a person has to work through it, but a person a person is getting close to clarity and to אמת. On the other hand, to the extent that a person is engaging in Torah, in רצון השם, they're trying to think along the lines, they're molding themselves, דביקות, closeness to HaKadosh Baruch Hu, my thought I'm literally adopting your thought process, but the problem is one is ignorant, they're an am ha'aretz, they're not holding there yet, they're going to make mistakes, they're not yet coming out with the אמת, אם ירצה השם they keep plugging away and they will, is there a value to that Torah?

Says Chazal: Absolutely. In other words, we have to separate these things out. A person shouldn't think because they didn't come to אמת, they learned and it's just not clear, they're not understanding, is there a value to that Torah? Yes. Says חז״ל אל תקרי ודגלו אלא ולגלוגו, his stuttering, his stammering, even if a person is making a mistake, HaKadosh Baruch Hu loves that Torah. You think about think about a small child trying to learn alef beis, and they're trying and they're not getting it, they didn't get there, and you're the person's father, you're sitting there and the kid wants to give you nachas, and the kid wants to impress you, and he's trying, and im yirtzeh Hashem you'll give him all the tools to get there.

Are you taking pleasure and nachas and unbelievable, it could be that you'll even have a stronger relationship with this kid that's trying so hard and wants it, but they're just not getting it, and they're willing to try over and over again, than the kid that sits there and gets it immediately. There's definitely a maalah to clarity and to getting things immediately and to having that perception, but the one that's engaging in that relationship and they're trying and they're not that stage yet, it's a beautiful thing, it might give you might give you the most nachas out of everybody.

So it says, don't think that because a person's not clear, separate these things out. One is one is am I going to be a channel, in order to be a channel, a pipeline for the Chochmas Hashem, then there has to be the least friction. It can't be friction in terms of gaavah, it can't be friction in terms of mistakes, it can't be friction, you have to open it up so that you're channeling the the the shefa Eloki to all of one's talmidim. Should I look back? Torah, Torah 20 I think it was, 19 we talked about the idea of a צדיק דרשנ'ינג תורה in public and creating also tzeakah, but we we talked about a tefillah to before one learns and with one's talmidim directly in front of him, go back עיין שם.

Definitely definitely worthwhile. But over here, the person is not that pipe, he's not that channel. There's too many things in the way, even if it's his intellectual capabilities or just the fact that he's missing pieces, whatever it is. HaKadosh Baruch Hu loves you and maybe he's getting the most nachas in the world right now as you're trying to figure it out. However, when we're talking about bringing mochin into the world, we're talking about being able to be the tzaddik, be the give the drashah, be the chacham, it's not the time for that. And we all have these situations.

This could apply to a first grade teacher as much as it could apply to a Rosh Yeshiva of the the biggest yeshiva in the world. At this person's level, if this guy is trying to teach alef־beis, that person is trying to teach the depths of of Torah in נגלה and נסתר, but at that level, also it's plugged up. אבל אין לדרשם כמו שהיא לרבים, כי אין לדרוש אלא דברים המבוארים. When a person is giving it over, they should be teaching clarity, כמאמר, אמר לחכמה אחותי את, פסוק in Mishlei, Mishlei, that that אמר לחכמה אחותי את, say to wisdom, you are my sister, but the the drashah is, אם ברור לך הדבר כאחותך שהיא אסורה לך, everybody knows the halachah, okay, another why why learn it from this פסוק דוקא, everybody knows the halachah that one's sister is going to be עריות, that there's no מצב where a person could possibly marry their sister, אמר, if

it's that clear, then say it, ואם לאו, אל תאמרהו, it's אמר לחכמה, when should you speak out Torah? Only when it's at that level of clarity, otherwise, not. Now, just to make one more point, you can look at Rav Chaim Kramer's note on page 285. It's true HaKadosh Baruch Hu delights in our stammering, however, that's that's from HaKadosh Baruch Hu's point of view. Part of that stammering, part of that is the struggle to get it, not just the idea of just, you know, muttering around and never getting it. So from HaKadosh Baruch Hu's point of view, we can know that he that he has nachas in us.

From our point of view, we should be beseeching, crying out to Hakadosh Baruch Hu that we want to arrive at that clarity, that we're not happy, we said בקי ברצוא, בקי בשוב, sometimes a person is not doing well, sometimes a person is is doing well, and you can't be resting on her on on on their laurels, right? There's different realms of avodah. Knowing that Hakadosh Baruch Hu is taking nachas in our trying, even if we don't get it, should not put us into a situation where we say it doesn't make a difference if we get it.

That very trying is on our path to getting it, and we should be crying out to the mochin, crying out for that clarity. וזהו כי יעקב בחר לו ק-ה, and this is that it says הקדוש ברוך הוא כי יעקב בחר לו י-ה, ישראל לסגולתו, that Hakadosh Baruch Hu chose Yaakov as his own, as his segulah, כשהיא when the Torah is בבחינת יעקב, בבחינת עיבור, בלא מוחין, and the Torah is still בהעלם, it's still hidden, זאת הלימוד בחר לו הקדוש ברוך הוא, בבחינת ודגלו עלי אהבה. That's where Hakadosh Baruch Hu, it's a segulah to Hakadosh Baruch Hu because we're not yet in a position אין לדרשם אצל הרבים.

Hakadosh Baruch Hu gets nachas, we're connecting with Hakadosh Baruch Hu, we're sitting there trying and crying and doing our best, but that's a segulah for Hakadosh Baruch Hu, that we should know that Hakadosh Baruch Hu is בוחר in that, Hakadosh Baruch Hu loves it. אבל ישראל לסגולתו, ישראל אותיות לי ראש, היינו להזדכות המוחין, when does it become go into, it goes from Yaakov to Yisrael, only when there's when there's a giluy, that through a tzeakah in Torah and tefillah, that's where it becomes מקיפין לראשי, and then ultimately we want to make it בראשי, we want to bring it in once we're מקדש שבעה נרות, המשכת אור הפנים הנ''ל, שפע אלוקי הנ''ל בתוך הפנימי, כנ''ל.

And and he he also discusses over here in the note that a person shouldn't think that they can only then דרשן ברבים once everything has already become become internalized into them. In a certain sense, there's a, first of all we said that even the one circle one circle beyond you, understanding that I'm saying a principle of truth that attaches to something even even much greater, even the penimiyus gets a יניקה from that first level out, that מקיף, so once there's a giluy that something comes from העלם into a מקיף, I relate to it even if I haven't fully internalized it into my דעת, but at that point a person would be able to teach publicly.

But the second thing that, you know, I I'd like to suggest is there's also a risk of a lack of inspiration once something has totally become פנימי, something has totally become internalized, because I relate to it to my da'at. The the idea that I'm constantly in a state of of understanding certain things that I've internalized as my da'at, but understanding it that it's attaching to something that's much greater, much greater than myself, one level out, two levels out, it's just בהעלם, it's something that I don't even understand at all, it's just, you know, I won't say chas veshalom like nonsense to me, but it's something that's gibberish, it's not even a language I understand, it's not something that I relate to, but when it when it's something that I do relate to it, it's one level out even though I haven't internalized it, that keeps the inspiration, the fire, the the fire alive.

And it's that process of trying to create that bridge, that creates the hislahavut, the chom, the hislahavut halev, the enthusiasm as I'm constantly involved in that dynamic. But remember, we've said ta'anug tamidi eino ta'anug, that that can't become complacent. That's a a continuous process, and that's where a person can דרשן ברבים. בבחינת ישראל, בבחינת ישראל אשר בך אתפאר, where the makif becomes the penimi. Spoken in י״ז about hisp'arut. Bach dayka, that's where we're working towards it becoming inside of you, שימשיך עטרת תפארת, that we draw down the ateret, the crown which is on top of the head, תפארת היינו המקיף הנ״ל, בך.

But again, even before, but it's this process of bringing it in, that's where a person, it becomes Yisrael, that could לי ראש, that's where there's a gilui, that's when a person can דרשן in public. Before that point, when it's only בבחינת יעקב, so then it's it's בהעלם. But כי יעקב בחר לו ק-ה, ישראל לסגולתו. I put the comma in the wrong place before. By Yaakov it's בחר לו ק-ה, but ישראל לסגולתו. And when it becomes Yisrael, when it becomes בך, בתוכו בפנימיות לסגולתו, אז ער יכול לדרוש עס אל הרבים, that's where Yisrael is called עם סגולה.

Paragraph ט', כי אנחנו נקראים עם סגולה, because pasuk in Devarim, we are called the עם סגולה, כמו סגולה שעושים לרפואה, אף על פי שאין הטבע מחייב שיהא זה רפואה. What is the meaning of a segulah? It's something that works, but we don't understand why. If you say that there's a segulah for something, if if it's just, you know, you do X and there's a clear clear causal relationship, then you don't call that a segulah. I remember years ago I saw one time a sign, it was in Hebrew, it says that there's a סגולה נוראה that a person should daven to הקדוש ברוך הוא like a son to a father, something along those lines, and הקדוש ברוך הוא is going to answer the prayers.

And I'm looking at it, and somebody comes over to me and says, you know, like why are you looking so carefully? And I said, I just don't understand the sign. So he starts reading the sign. I said, I I actually I I baruch Hashem, I understand the the Hebrew, I understand what it says. I don't understand why that's considered a segulah. If a son comes beseeching a father, then the father is going to have a relationship and answer the son. That's not a segulah, that seems to be direct hishtadlut. So he says, be that as it may, אף על פי כן הדבר הזה מסוגל לרפואה.

The definition of a segulah is something where there's not necessarily a logical logical a clear logical relationship. By the way, there are certain things that we might relate to in the realm of chok, and at other times we might relate to it as it makes sense. If you would show a you know, a person 200 years ago an x-ray machine or a telephone or something like that, it would be something that works and it's magic, it's unnatural, supernatural, it's beyond the realm, this is a chok how it works. When you're able to be זוכה to understand things, it says that Shlomo Hamelech, maybe certain aspects of the פרה אדומה, and it could be Moshe Rabbeinu also understood פרה אדומה.

There's there's certain aspects of, we have חוקים ומשפטים. But if it says that Shlomo Hamelech understood every mitzvah, so to him was it chok or was it mishpat? Okay, food for thought. But the idea of something working where there's no clear relationship over there just other than the fact that it works is a סגולה, וזה למעלה מן הטבע, שאין שכל אנושי מבין זה. This is beyond שכל אנושי. כמו כן אנחנו, לקח אותנו השם יתברך לעם סגולתו, so this is when we say that Hakadosh Baruch Hu is a בוחר, when we have a bechirah, so that is beyond something that makes sense.

And this is very important actually. If something makes sense, right? If, I don't know if you're familiar with with Planet of the Apes, right? You could there could be a perceived choice, but if something really makes sense based on certain stimuli, so then that really takes away from the choice. If I choose something that's that feels good versus something that doesn't feel good, we wouldn't really call that a choice because all the factors make Certainly it's 51/49, right? The the only time that you have a choice is at least in perception where it's 50/50. Now this becomes very interesting, you know, when we talk about bechirah, you talk about getting close to Hakadosh Baruch Hu, which every point of your spiritual and intellectual existence tells you that that makes sense, and then you have something that at a much lower altitude, at a physical altitude, is pulling you away from ruchniyut and from making the

right decision. So that becomes, you know, this becomes a whole discussion which is way beyond what we're talking about here, how do you set that up into a system where there's even going to be a bechirah? There has to be a tremendous העלם, a tremendous a tremendous hiddenness, of appreciating the nature of spirituality and what we're accomplishing, because if we were to understand at all what it means that we're sitting here, it's July 4th so maybe you have a day off, if if if if we were to understand what it means that you're sitting here learning Torah when a person could be doing other things, it would it would it wouldn't even be apples and oranges.

You you couldn't even imagine it. I'm telling you that I'm creating נצחיות and getting close to Hakadosh Baruch Hu and changing the entire world, and there's a a competition between this and what? Between this and ice cream? That's not a that's not a choice. So how Hakadosh Baruch Hu set up the world with tzimtzum, etc., etc., and רע, and understanding, and if it wasn't for siyata dishmaya then we wouldn't be able to go against the yetzer hara, trying to create a matzav of bechirah is itself a whole parashah. Going back, what was my point? That saying that something is a bechirah, it means that there's nothing pulling one way or the other.

If there is a logical reason that pushes one way or the other, then there's no choice. And what ends up happening is if that reason becomes undermined, I choose you because you're the best man for the job. If the job changes or your skills or your interests change, then I no longer choose you. If we would say that Hakadosh Baruch Hu chose Klal Yisrael because of a certain reason, then that means that if that reason becomes compromised, many times in history the Jews were not doing what they were supposed to be doing, so then that drops out.

So then Yisrael will no longer be, quote-unquote, the chosen nation, rachmana, chas v'shalom to even say such a thing, which means that the way that we relate to ישראל סגולתו has to be beyond any consideration. אשר בחר בדוד עבדו, it says by Avraham, it says at the בית הבחירה. There are certain things that as far as we are concerned, they're beyond discussion. That way we're not opening it up to any sort of discussion, we're not opening it up to any replacement. It can't be undermined. As far as we're concerned, in חכמתו של הקדוש ברוך הוא you want to talk about it?

We don't know. As far as we are concerned, these things are written in stone, חרות על הלוחות, and therefore ישראל סגולתו. אף על פי שאין השכל האנושי מבין את כל זה, אין לקח עם מתוך, איך לקח עם מתוך העם? How did Hakadosh Baruch Hu take a nation from among the nations? הניסה אלוקים לבוא לקחת לו גוי מקרב גוי, right? כמו בשעת קריעת ים סוף שקטרג מדת הדין הללו עובדי כוכבים, הללו עובדי עכו״ם, וכולו, the which is there's a lot to discuss over there. But we see that there was a certain קטרוג, whatever whatever it means to us.

There's a Yalkut Shimoni that is brought several times by the Zera Shimshon that talks about the state of Klal Yisrael and what was going on over there, that that even at that state it's because of the the the hardship and so forth. It wasn't an affirmative, intellectual decision, and even understanding עבודה זרה, right, and and the test of עבודה זרה and the ta'avah of עבודה זרה, all of these things have a lot to discuss. However, what we do see is that there was some sort of an intellectual טענה that was going on. What's the difference between the Jews and another nation if you're going to say it's it's subscribing 100% totally to ייחוד הקדוש ברוך הוא, השם, and no other?

So there was some element of עבודה זרה, הללו עובדי עבודה זרה והללו עובדי עבודה זרה, and yet Hakadosh Baruch Hu chose the Jews. If it's based on some sort of a כח הטענה, it seems that there were times that that כח הטענה was not as strong. אף על פי כן, הקדוש ברוך הוא לקח אותנו לעם קדוש. It wasn't Hakadosh Baruch Hu chose us. It wasn't based, it wasn't because of a particular stimulus, in which case that stimulus could go away. The bechirah is 50-50, it's when you make a choice. Then you can ask a question: So what's bechirah based on?

By the way, there is I haven't I only listened to the first couple, very good, I mean to, Rav David Gottlieb now is putting up on TorahAnytime, and I'm sure that it's fabulous, a whole discussion of bechirah. So if if it's 50-50, does that mean that bechirah is arbitrary? So what pulls one way, what's even the avodah? Amazing questions. Be'ezrat Hashem we'll get to it. נמצא שזה הדבר כמו סגולה שהוא למעלה מן הטבע, למעלה משכל אנושי, וזה בחינת מקיפין that are beyond that are beyond the שכל. We have our things that are within שכל אנושי, the things are פנימי, the things that are within our our wheelhouse, the things that we can discuss.

The idea that Hakadosh Baruch Hu chose Klal Yisrael is is בתורת מקיפין. It's something that's beyond this. It's something that we can we can be יונק from it. We can we can understand that it's true, but why it's true, understanding the inner workings, don't try to understand it. We relate to Am Segulah, it's beyond us. That's okay. In any realm of children, of education, there are going to be things that you understand and things that you have to take as axiomatic. The idea that Hakadosh Baruch Hu took Klal Yisrael as Am Segulah is axiomatic. It doesn't have to be proven.

2 + 2 is axiomatic, it's 4, it doesn't have to be proven. You can just use that as a rule, and then you can prove going on from there. ומי שזכה לאלו מקיפין להוליד אותם ולהכניסם בפנים, כנ״ל. So we said that there's concentric circles. There's פנימי, there's the מקיפין, there's מקיף דמקיף where העלם, and then there's the the level beyond that which we're not even there yet. We're going all the all the way to to אין סוף, which you know אין סוף. So a person that is זוכה to take, again, there's ideas that are segulah, there's ideas that we relate to as segulah, and when you are able to grow, grow yourself, become receptive to certain ideas, you could take things that were previously in the realm of segulah, and now that you understand them, they can go into the realm of פנימי.

A person that's able to take to attach himself to the מקיפין, right? Where where did we come off of this? We said that only once a person opens up this channel, he's through tzedakah, through מקדש שבע נרות, that's where he's he has this open, you know, this open pipeline, and then he can bring חידושי תורה into the world. And that's where a person should דרשן ברבים. So this person now that's able to bring in the מקיפין, נמשך שזכה להבין את הסגולה, he takes things that were previously beyond him, and now he opens up that pipeline so he has a relationship with ruach hakodesh, with שפע אלקי, with the Torah of HaKadosh Baruch Hu, with חכמה, with חידושי תורה, בוודאי הראוי לגלות הסגולה לעם סגולה.

So now he can take the עם סגולה, Klal Yisrael, and now he can he can be the connection between this דבר סגולי, this thing that was beyond them, and the עם סגולה, the one that that the עם that by its very nature, so to speak, has a relationship as an עם סגולה, ישראל ואורייתא וקודשא בריך הוא, we're aligned with we're a חלק, הנשמה is חלק אלוק ממעל, and this person could be that bridge. But until this person opens up that channel to the idea of segulah or ruach hakodesh, that's where this person could be that role, but until when it's closed off from him, so then he shouldn't be teaching He's not He's not Those channels aren't open.

He's not in a position to be giving over חידושי תורה. וכן כל אחד ואחד לפי בחינתו יש לו פנימי ומקיף. This idea, this inyan relates to every one of us. וכל אחד לפי בחינתו מה שחננו השם, every single person on everyone's level, this this idea applies in a כלליותדיק sense, and it applies in a פרטיותדיק sense. By the way, even all of us have a have a פרטיות and a כלליות. All of us are individuals, and all of us have those people that we relate to: our wife, our children, our talmidim, our friends, whoever it is, the person that you're shmoozing with after Shacharit.

So every one of us is We don't live in a cave, so every one of us relates to all of these factors that we're discussing. Maybe not at the level of a tzadik, but at least we could reach our own level of tzadkut. We're all There's a macro and there's a a micro universe. כל אחד לפי בחינתו מה שחננו השם, whatever we're able to מקדש our own שבע נרות, whatever בחינה we're on, שיכניס המקיף לפנימי ולהבין ולחדש איזה דבר. We can, אין בית מדרש בלא חידוש, we can all Every one of us is sitting and can innovate a a new connection, sometimes even just putting two things together that the the pieces were stated in different sefarim and now all of a sudden you draw that parallel, you make that gezeirah shavah and that will shed light on something else that also has that gezeirah shavah, right?

In other words, this factor A and B, and all of a sudden I say, well, wait a second, now that I look at these, they're also aligned in C, and now I could take that element and and and all of a sudden shed light on something that previously, until I understood that connection, wasn't there before. So everybody has what to add. Everybody can attach to this on their level. איזה דבר הראוי מחוייב שיגלה ויכניס זה הבנה של סגולה שהיה אצלו סגולה שיגלה לעם סגולה היטב מטובו, right? We've said The Gemara says that, I learned a lot from my rabbeim, more from my chaverim, and even more from my talmidim.

איזהו חכם הלומד מכל אדם, different different pshatim on each one of which on their own could light a person up, but certainly over here, nobody should ever think that they are in less of a position to contribute than anybody than anybody else. Again, once we're working towards a shleimus of the picture, something that's 99% whole is 100% chaser, right? There's a shleimus there, and therefore, everybody has what to contribute. If the day that you were born, I think I heard בשם Lubavitcher Rebbe and I think I actually saw it בשם רבינו, so when when something is quoted like that, either they both said it or it's that good.

But anyway, the day that you were born is the day that Hakadosh Baruch Hu decided that the world would not be complete without you. Halavai that we should all engage in our tikkun, and we should do it, and I don't know how gilgulim work, all these things are beyond us. If a person doesn't do it, then they have to come back, whatever it is, there's something that you can accomplish that nobody else from the beginning of the world to the end of the world ever could accomplish or did accomplish or whatever it is. And therefore, this avodah that we're discussing is not something that's detached.

It sounds to be very lofty on the biggest possible level, but even on the micro level, it's something that we can relate to. Paragraph י׳ we will talk about next.