LM 21.8 — Atika Tamir u'Sasim, Part 8 of 8 · תורה כ״א

Torah כ״א, we'll be finishing up, Im yirtzeh Hashem, b'ezrat Hashem, the תורה עתיקא תמיר וסתים today, although הדרן עלך והדרך עלן, we can always go deeper. And more, although the incredibly appropriate that as we're finishing up on Hoshana Rabbah, I'll read you one line from the Kitzur in אות ו'. He sums up שכל עבודת האדם בעולם הזה, our entire avodah in this world היא בשביל כדי כדי להשיג המקיפין שהם עיקר שעשועי עולם הבא. Well, if we've been along for the ride and we understand what he means by מקיפין, otherwise we'll explain in a second, but it's to internalize.

We described a person as עיקר האדם הוא שכל ודעת. A person is is what his mind is, his understanding, his intellect, and there are things that a person has internalized, ideas that are part of a person. There's things that a person does not relate to yet, they're just outside a person, they're his מלבושים. And there are things that are several circles, imagine concentric circles like a target board, there are things that are multiple circles beyond a person, they're בתורת עיבור. They haven't even emerged as being something that a person relates to yet. Not that not not only has he not internalized them, he doesn't even relate to them as as something that he's aspiring to.

And the process is that a person that a person has what he internalized, then he needs to internalize that part beyond him and to bring new to bring new מוחין and new ideas, new intellect out from what was previously hidden so that a person is continuously internalizing, you could look at it I guess in one of two ways, either internalizing those things that are outside of him or really expanding himself to be able to incorporate those ideas. Now he says over here, again it's still in the Kitzur, ועל ידי מצות סוכה, does it get better than this?

ועל ידי מצות סוכה זוכין לטהרת הלב. Through the mitzvah of sukkah, a person is zocheh to purity of the of of the לב, the heart, the מחשבות, ועל ידי זה זוכין לפרש שיחתו היטב לפני השם יתברך כראוי. And through this, a person is able to express himself fluently before HaKadosh Baruch Hu, he is able to expressly express, articulate himself well, בבחינת רוח הקודש. And as far as as far as being able to articulate himself, actually in the beginning of the Kitzur as he's leading in, the the עיקר תורה is really talking, we'll see that Rabbeinu had heard had heard a question from on high, and he came to answer that question, but the the lead-in to these ideas in the Kitzur talks about התלהבות הלב, how a person gains enthusiasm of the לב, enthusiasm of the heart, and that is by internalizing these מקיפין, these ideas, this the שכל, these מוחין.

And how we discussed at length, a person has to be מקדש השבעה נרות. How does a person make himself into a כלי? A person has to make himself receptive to it. It could be that these מוחין, he doesn't have a direct relationship to it. It's not like the type of logic that a person progresses A and then B and C. Logically, you can there there are certain things that you can structure a certain lead, but to go from one to the next. There are certain things that are בעצם Godly wisdom. How is it that a person, where does a person make that bridge, that gap?

How is a person able to cause things to come from from עיבור and to to be born, so to speak, so that they can be accessed? And we talked about צעקה, we talked about screaming. We're going to be talking about some of these ideas both in the context of tefillah and in the context of Torah, but a person בעצם has to What's our hishtadlut? Our hishtadlut is to do צעקה, to bring them out, but to make ourself receptive, to מקדש השבעה נרות. We spoke about our eyes, our ears, our nose, our mouth, to mekadesh the שבעה נרות in order that we should be able to to internalize this Godly wisdom.

And he said over here in the in the beginning of the Kitzur that just just in terms of hitbodedut, in terms of Sukkos is a time where, well, people are outside, they're socializing, people go on Chol Hamoed trips. He says, I'm just going to read this because, ולכן על ידי שמצדיק הרבים, a person is going to be דן לכף זכות, he's going to be מצדיק the רבים, היינו שמקרב בני אדם לעבודת השם יתברך, bring people in, light up the world, על ידי שדן כל אדם לכף זכות, שגם זה נקרא מצדיק הרבים, and that's also called justifying the רבים, על ידי זה מוליד גם כן חמימות והתלהבות להשם יתברך.

You want to gain enthusiasm towards avodah, and by the way, not just in in yourself, we're all Hakadosh Baruch Hu's children in the world. We want to generate enthusiasm in the world towards Hakadosh Baruch Hu, in ourself and in others. How do we do it? כמו שכתוב ומצדיקי הרבים ככוכבים, it's a pasuk in Daniel, those who justify the many are like stars. We have to be like stars. והוא מקבל החמימות ממה שלמעלה הימנו, a person who does this will receive חמימות, enthusiasm, heat, from what is above him, וכן יכול להוריד חמימות לאחר, and then he'll be able to channel it down to somebody else, גם כן כמו הכוכבים שמקבלין ממעלה ומורידין למטה, like the stars, the מזלות, נוזל is to flow, they take from above, and it flows down to below.

So what what can we do in order to generate this חמימות, in order to be able to to become a conduit, so that we can not only relate to Hakadosh Baruch Hu and light ourselves up, but we can also We don't want to get burnt up by it. We want to be able to have it flow downwards, we מצדיק the רבים, we can we can spread the light. But how does a person become enthusiastic? Again, this is he says also etc. I'm reading a few lines below, כי מה שמדברים בינו לבין קונו הוא בחינת רוח הקודש, כל אחד כפי בחינתו, that how does a person get this חמימות הלב, how do they attach to Hakadosh Baruch Hu?

We spoke a few minutes ago about צעקה, to speak in his own words towards הקדוש ברוך הוא, כי על ידי שנכנס לזה ומכריח עצמו ומכין עצמו לדבר לפני השם יתברך, שולח לו השם יתברך דיבורים בפיו שהם בחינת רוח הקודש. When a When a person speaks privately with Hakadosh Baruch Hu, he adopts this hitbodedut, he prepares himself, Hakadosh Baruch Hu is going to send words into his mouth, and this is going to be a bechinah of ruach hakodesh, and this is what bridges the gap. This is what bridges the gap. We said, in order to to to to have this bridge between us and Hakadosh Baruch Hu, so that we can open ourselves up to receive this this godly intellect, we have to be mekadesh the שבעה נרות, we have to prepare ourselves, and we have to do צעקה, and we have to reach out to Hakadosh Baruch Hu in tefillah.

And it's not just formulaic prayers, צריך לראות לחדש עצמו תמיד לבקש בכל פעם תחנונים ודברי ריצויים חדשים. A person should see that he constantly renews himself, he beseeches Hakadosh Baruch Hu with new supplications, new pleas, and in this way he's going to merit על ידי לב על ידי שזוכה לזה על ידי לב טהר כנ״ל. So, those two things were really discussing: preparing yourself, making oneself into a kli, being mekadesh his his his kelim, his eyes, nose, mouth, going back all the way to, I think it was the first shiur already. And once a person is receptive, he also has to be able now So now a person can receive it, but how do you Where Where's the pipeline?

How does he get that pipe to be able to receive from hakadosh baruch hu the godly wisdom that he doesn't have an inherent relationship with? Through tefillah, through Torah, to bring out to to bring out the things that are בהעלם. But But now he has to be able to talk to hakadosh baruch hu in his own words. He's matzdik the harabim, and through this, he can get closer to hakadosh baruch hu. So now we're going back to our Torah to finish up. We made a connection with Sukkot, we're going to have a connection with Elul, get back finishing finishing this idea of a person, again, internalizing the מקיפים or we could also say expanding oneself as as a person grows in avodah.

So we said earlier that a person, last time, that there's different levels of השגה. Where I'm holding, I might be on a level one and I'm aspiring to a level two, and a level three, I don't even have a שייכות with, it's not even in my realm, it's not my goals, my ambitions. But I take another person who is at a farther down along the path than me. This person, what to me is a two or even a three, that person has internalized, and to him we can always get closer, we're going striving towards the אין סופיות.

Every person is is is within this within this dynamic, but that person has already internalized level three, and he's aspiring to a four, and he's not holding yet by a level five. So that's going to be in Olam Haba, when all of a sudden we have this clarity, and we're going to see where different people are holding, we're going to see these things that that that warm somebody else up, they might burn us up, right? We're holding We're holding at a different level. But we're going to see now we're continuing really from the last paragraph.

I'm a little bit before the paragraph, what I have in my version is ט״ו, my print is ט״ו, starts שלמות הדעת, I'm a drop before that, but we're we're close to the end. So we had said earlier in the Torah that לעתיד לבוא, הכל ידעו את השם, אפילו עכו״ם, that there will be universal knowledge of hakadosh baruch hu, but on different levels, right? There's different levels of depth. Even if you think about an ocean, if you look at the top of the ocean, the water level is constant, but depending what's going on beneath the surface, you could have It might be an inch deep, the water, and it might be a hundred feet deep.

That depends So even though there will be universal knowledge of hakadosh baruch hu, that doesn't mean that everybody is going to have the same השגה. However, even though לעתיד לבוא, so some people we're going to get to to לעתיד לבוא, and we're going to see things that are our מקיפים, and we're going to see though that there are some צדיקים that even in Olam Hazeh, a person in Olam Hazeh can reach great heights. So one person might get to the next stage, to Olam Haba, to to לעתיד לבוא, and to them, they will have reached a level 100, and they're going to look at level 101, they're going to be like, "Wow." But they're going there's some צדיקים that might have reached level 101 or greater than that even in this world.

We have access, we have the Torah, we have Chazal. ויכול להיות שיהיו כמה צדיקים כשיבואו לעולם הבא, it's possible there will be a number of צדיקים, they're going to come to עולם הבא, על השגה שהשיג הצדיק הגדול מהם בעולם הזה, יהיה אצל... דברים נוראים ויקבלו מהם. It's possible that there'll be some people, they're צדיקים, they come to Olam Haba, they come to the next world, and they're going to find themselves in awe, דברים נוראים, that by certain צדיקים were able to comprehend even in this world, and as far as they are concerned, they will be singed, burnt by those insights.

A person who we said the difference is there's certain things a person has, certain things that are מלבושים, they're directly those can warm somebody, but there's certain things beyond that that can even burn a person. There are things that even in the next world certain צדיקים will be burnt by, and there are other צדיקים that even were able to attain that level of השגה even in this world. ואצל הצדיק הגדול היו השגה של עולם הזה. By somebody else, that was in עולם הזה, which shows us just how much a person can accomplish in this world.

When we sit down to learn, we open we open ourself up to Godly wisdom. Because of the coverings in this world, sometimes we're not even receptive to what it is that we're being davuk to, that we're attaching ourselves to, but that as we grow in Torah, as we grow in understanding, we're we're not holding at a low level. The things that we're encountering are are things that when certain tzadikim get even to the next world, they're going to look at some of the השגה that we have when we sit down to open Likutey Moharan, we sit down to open a a דף גמרא, things that we understand, that we are able to internalize, that we're able to appreciate, are things that there are some other people, other Jews, are going to get to עולם הבא, they tried their hardest, and yet they're going to be blown away even at that level by things that we

understand today. וכן אצל עכו״ם. Now let's take most of the world. Most of the world is an עכו״ם. They have a totally different set of priorities, totally different set of understandings of right and wrong. We have an objective truth. We we're still צו to המקום, to Hakadosh Baruch Hu, to the Ribono Shel Olam. That is the universe within which everything exists. The only the the only test for whether or not something is in line with the truth or not is whether or not it's in line with with הקדוש ברוך הוא, ד׳ אמות של הלכה, all of the the the דעות and the יסודי התורה that we're learning.

People that don't have that, even if assuming that they they're they're trying to be a good person, they're not trying to be a bad person, and yet they're going to get to the next world, וכן אצל עכו״ם, יהיה זה אצלם השגה גדולה. They're going to be blown away when they encounter the truth. All of a sudden, the the the curtain gets lifted, and they're just in awe. כשיבואו על סתם ידעס פשוט של איש ישראלי שיש לו בזה העולם. Right now, the average whether you talk about a person that was able to have the advantage of growing up, their mother's milk was was ideas of Torah, the things that they might not have appreciated as they were growing up within the system, and as they matured, they gained a deeper appreciation, or people even that came to it later in life, but the average, basic understanding, things that we take totally for granted.

You know, one of the examples which I I only mention it, I've mentioned it before, because this is one of the things that I find profound, a person opens their eyes, they say, מודה אני לפניך מלך חי וקים. Thank you, Hakadosh Baruch Hu. חי וקים we'll leave for now. שהחזרת בי נשמתי בחמלה, רבה אמונתך. You returned to me my neshamah. What does that mean? That means that when we were sleeping, it wasn't just סתם that our neshamah was by us, and we just went into a state of rest, and now we get up, and our neshamah is by us.

Our neshamah was a פיקדון by Hashem. The status quo when we were sleeping, right, who says that we should deserve it? The status quo when a person goes to sleep is that הקדוש ברוך הוא בידך אפקיד רוחי. Our neshamah was a פיקדון by Hakadosh Baruch Hu. We open up our eyes, and we tell Hakadosh Baruch Hu, "Thank you for giving it back." There's a there's a a Sefer Olat Tamid on on tefilah that has a has a discussion. I think he brings a Ketzot, but it's it's something that we have to be omed on. It's it's nifla.

The idea that if you're walking along the street, ask a nine-year-old boy, a 10-year-old boy, or girl, take a look at a building and ask them, "How did the building get here? Did Were there builders?" You don't see the builders. The building might have been there for 100 years. The building was there before this person was born. It's not super complicated. It just looks like bricks piled up. You're talking to a kid. "How did this building get here? Did somebody build it and did somebody design it, or did it just, you know, there was a storm and things blew around?" And if they say that somebody built it, is it just that they took a bunch of rocks in a truck and just unloaded it and it fell into place, or the design the person had to have a design first?

Does Do we look at the world like that? How calculated is the world! The sun, the moon, the planets, every single thing. I mean, you can we're not we're not going to we can look at a Rav Avigdor Miller ספר, any ספר, and and understand the נפלאות הבורא and gain שער הבחינה in Chovot Halevavot. But the bottom line is is that every yid, we open up our eyes, this is the way that we relate to the world, in terms of the בריאה, the way that it's it's constructed, in terms of hashgacha pratit, in terms of the events in our life.

To us, maybe we take this for granted, this is a השגה גדולה. When a person, when an עכו״ם dies, or we ourselves, when we look back at the movie of our life, and we see how calculated everything was, and we say, how could somebody not have understood that there was that there was an intelligence that was running the world? I think I mentioned one time that I I really heard the book from I was listening to a shiur by someone named R'' David Forman, and he mentioned a book called What If?. And the the reason he mentioned it is it was a bunch of I think this particular book went through a bunch of military victories, and it went through what if one incident would have been slightly different, then it would have, you know, the entire thing would have been different, and it would have changed the face of the world.

One of them happened to be by Chizkiyahu Hamelech, by Sancheriv, and it's not not a book written by frum people, and it went through that war, and I ended up picking up the book, and I was reading it. But when I bought it off Amazon, I remember looking at some of the comments, haven't seen in a long time, and some of the comments said that they didn't like the book because it almost was like proselytizing, it was almost like religious. It's not a religious book, but when you're עומד on what if, when you're when you put all these things together, and the the design hits you in the face, you can't help but be inspired by by the idea of design.

So, you had people commenting on this book saying that, you know, as as the authors are commenting on these seemingly random events that controlled the face of history, it almost sounds religious, and they didn't like that. These ideas are things that the פשוט איש ישראלי has in this world, which is profound. We say it's simple, that's alef beis, it's profound. היינו, when people are going to get hit with this, they're going to see the story of their life with commentary, they're going to be blown away. היינו שידעו מעבודת ישראל מקדושת המצוות שלהם שעשו בעולם הזה.

Not only that, they're going to understand what what's the idea of religion? Not just the idea that there is a Creator, that there is a Ribbono Shel Olam, that there's somebody running the world. The idea of religion is that we can connect with Hakadosh Baruch Hu, the idea that we can be in this world, and our actions that deal with physical things are able to affect things that are beyond the world. It's Sukkos. We're able to take a a palm branch, and we're able to take a citron, certain types of fruits, and we're able to see what the Gemara Even the Gemara, the Talmud Bavli, and we're not talking about Kabbalah, says what's affected by doing the נענועים with the with the ד' מינים.

A person eats matzah, not during not during Pesach, they blow the shofar, not during Rosh Hashanah, it doesn't accomplish anything. A person does these things in the right time and in the proper way, you can change the entire world. You can affect spirituality beyond anything that you could possibly imagine that's going to entirely affect the what's going to happen to ourself, what's going to happen to those around us, what's going to bring shefa down to the world. Not stam, right? יהא אצלם השגה מה שידעו וירגישו קצת קדושה כמו איש כשר פשוט שמרגיש בזה העולם בעבודה פשוטה בלי שום השגה.

So, they're going to come, these עכו״ם, these gentiles. Certainly, I'll add maybe a something that maybe we could say in a second, but these people who had their own system, now they're going to look back, and they're just going to see it pop out as clear as day. What were you thinking, right? They're going to understand and see that Hakadosh Baruch Hu ran the world, and they're going to see the level of kedushah, they're going to see the level of of of mitzvot that the simple Jew had in this world, and that's going to be what they are blown away by.

That's going to be their adult, what they grow into in the next stage when they are able to be privy to this. That is really our alef beis. That's what we learn in, everything I needed to know I learned in kindergarten. These these ideas are things that we know as Judaism 101. Not even Judaism 101, Life 101. I ran into somebody Chol Hamoed Sukkos, I was talking to them, and we were talking about talking about investing. He says it's an interesting idea. You know, I ran into somebody and they were talking about investing in the context of Yiddishkeit.

Finance is finance, you know, religion is religion. And I so I asked him, I said, why is that strange to you that he's talking about finance in the context of his worldview being Yiddishkeit? You should be looking at everything in the context of your of of your worldview being Yiddishkeit. If you live in God's world and you have a mission in life, part of your mission is hishtadlut, making parnasah, everything is in that context, right? So, he says that when the when the עכו״ם is the goy is able to understand these ideas, what the average Jew, so to speak, the average Jew is a superstar, the base-level Jew is a superstar, that they're going to see what a Jew learned as Judaism 101.

וכשיבואו עכו״ם על זה יהא אצלם השגה גדולה. By them, they're going to be blown away. אבל אנחנו עם קדוש, קודש, אין ערך להשגתנו, מכל שכן להשגה של צדיק. But with regard to us, we are going to be at a higher level. In other words, the the Jew who in this level had that level of Judaism 101, what that Jew will be privy to in the next world is going to be infinitely levels, light-years ahead of that. Now I might suggest, I didn't see this anywhere, in עכו״ם we use עבודת כוכבים. But, so then, we could say certainly, what we just read makes sense, if you have a a gentile who did not subscribe to anything that was Judaism, Torah, God-related as we as we know it to be, so then certainly they're going to be blown away as they look back at their, as they look back at the world, they look back at their

life, and they understand these connections. Perhaps we could suggest that it's not only somebody who is an עובד כוכבים. What if you have a gentile, you have a גוי who keeps the שבע מצות בני נח? They do understand that there's a God, and they're not a Jew, but they do understand that that our there's our Torah and our understanding of the Ribono Shel Olam, and the Jewish people. Perhaps we can suggest that no, anyway, a person who is a מצווה ועושה, a person who has תרי״ג מצות, a person who received the Torah, even that at the base level, a person בני בחירי ישראל that has this relationship with Hakadosh Baruch Hu, person could convert, they could become a גר צדק, but a person who בעצם is a Yid, they are privy through having this connection with Hakadosh Baruch Hu and access to the Torah, again, which is divine wisdom, it's not just that anybody can

open it up and understand it, something that a person who is not within the Jewish people, when they are totally blown away by the truth, that is going to be, even if it's a גוי, even if it's a gentile who is a בן נח, they just simply don't have access. What they're going to be blown away by is just the truths that we start off with. The The, you know, I'll just mention that I heard, I forget who was talking about this, but I'll put it into my own words because because I don't want to misquote.

Sometimes, let's say, the Rambam will use words that Aristotle used, and people will take note of it. But when back in those days, everything was was science. So in other words, what we We have science, we have philosophy, we have mathematics, we have geometry, we have all sorts of different disciplines. Everything was within philosophy in terms of understanding the way the world was. So there were certain things that, let's say, Aristotle might have been עומד on. Let's put it in our terms. A person acknowledges the idea of gravity. Now they're learning Bava Kama, and they utilize a principle of gravity.

Nobody's going to go over to that person and say, "Hey, wait a second. Are you subscribing to to Newton or you're subscribing to the atheist scientists?" No. Within the world, there was a person who was a scientist who understood the the the the pieces in the world and the way that they relate to each other, and they came up and understood. They gave a label, they gave a framework to understand why things fall down and don't fall up. This is very important to us, also. We need to understand these rules. We live in this world.

However, a person can reach a super, super-advanced stage of understanding, whether it be in physical sciences, whether it be in philosophy, certain truths that we have, and Aristotle may have been עומד on many, many of these truths. However, at the height of what might be, you know, a tremendous level of understanding, that was where the Rambam started. Aristotle, let's say to use our our gravity example, Aristotle was able to look around, and he understood certain principles as pashut as gravity. Where the Rambam started was why did Hakadosh Baruch Hu create the world this way? How does that fit within Hakadosh Baruch Hu's plan?

It's not just stam that these are the default rules of the world. This is the way that Hakadosh Baruch Hu made it, Hakadosh Baruch Hu is מחדש בטובו בכל יום תמיד מעשה בראשית. This is the the within the divine plan so that we can fulfill ratzon Hashem. That's Alef Beis. What somebody is able to look at the world and come to unbelievable insights, there's a piece of aggadata I think Rashi in Chumash brings it, where there was somebody was trying to figure out the gestation life of a snake, and he went to one of the the Tannaim, Amoraim, who was able to know this right away, said, "How do you know that?" And he pointed to where it was in the Torah.

First of all, the ידיעות, the ידיעות of the world are in the Torah, but second of all, besides for the ידיעות of the world being in the Torah, there's let's I'm going to say one more line about this, and then we're going to move on. If I am able to roll a dice, a die, the die is a million-sided die, and it lands on a particular number, and the other person, 10 times in a row, told you what the number is going to be, I would say that that person is a he's a נביא. There's no way to know that.

What if I told you, though, I lifted the curtain, and I said, "No, there might be a million sides on the die. I am actually just deciding which side to put it down on, and I just to I told you 10 out of 10 times, I told you this is what I'm going to choose to do." The person doesn't have to be a magician to understand it. He just has to be in line with the רצון of the one who's putting it down. What the What the the גוים are running around, and they're looking at the world, and they they might be very intelligent, and they have these השגות of what they understand the world to be, and then they're exposed to what's behind the curtain, and they're the they're blown away, this is to us what we wake up with in the morning.

We say מודה אני, תורה צוה לנו משה מורשה קהלת יעקב, this is our mesorah, this This is what we have access to immediately. Okay, next paragraph. Now, when we understand that with these that tzaddikim are going to be משיג מקיפים both in the next world, but even in this world we have we're able to internalize and understand this רצון השם, where now we can understand that this השגה, it's not just intellectual curiosity, it's not just being very smart and understanding certain things, but this brings a שלימות הדעת. This can actually impact a person's status in the world, and this can save a person from tzaros.

And we're going to see that this is true in two different ways. Number one, שלימות הדעת in this world. Perfection of knowledge. הוא כש Now, shleimus is is more than just we talk about perfection, it's when there's there's no friction, there's no extra pieces, the entire system fits. The idea of an understanding, the idea of living bishleimus, and the ikar the ikar of a person is daas. הוא כשנעשה ממקיפים פנימיים, it's when a person takes those things that seem beyond, they just they don't have a place in his universe, and a person is able to say, no, he brings them in, and now, all of a sudden, he's able to expand on, he's able to modify, to supplement, or to reframe things that he already knows and realize that everything exists within a system.

You think about even, you know, a person, I tell you 10 things to remember, it's hard. Tell you 50 things to remember, it's harder. Now, all of a sudden, I tell you one principle and you realize that all of those 50 things that you're trying to remember actually are only different expressions of one principle. It's geshmak! That's shleimus. That all of a sudden, it's not that I'm trying to understand a million different little details. I understand that there's a system, things fit together. The more that you expand your knowledge, you understand your your you're your your understanding of things, the more that you understand that the the more you learn, the more details there are, the more insight you have, the more that you realize everything comes back to core principles.

And if you would know everything, then you would understand ייחוד השם, that everything really comes back down to one principle, right? If you think about an ecosystem, you think about the environment, first you see one thing, then you see a million things, and when you realize that the entire ecosystem actually is one shleimus where everything is creating a flywheel of feeding into each other, it's supplementing each other, it's a shleimus, that becomes true ידיעה. When a person has true ידיעות, they they are able to internalize מקיפים, ואז ניצול מכל צרות. Then they will be saved from from tzaros.

Now, this is really going to be in two ways. One of them is higher than the other. One way that this is true, which we referenced before, is when you have a different understanding, right? The classic example, hashgacha pratis, a person is late for the bus, they're late for the, and, you know, they're they're they're so upset. And then all of a sudden, it comes out that, chas v'shalom, rachmana litzlan, something terrible happened to the bus. Was it good? Was it bad? I saw a video one time, a little girl was running and she tripped, and the the the father was so upset that the daughter tripped or the daughter was crying, and all of a sudden, he looked up and there was a car that ran a red, the daughter tripped and but that's what saved her life.

The more that a person knows why there are no tzaros, because the more understanding you have, the less tzaros there are. The the more that you're able to see the bigger picture, a person just understands that there's no tzaros. And the the truth is that's even that on one level, that could be based on my understanding. What can transcend even my understanding? Emunah. If I have full emunah that whoever it is that's running my life actually is doing it for my benefit and running the world, then the truth is I also have no tzaros. And even I have less tzaros than a person who understands, because what I understand is at least is limited to my daas.

Once I have emunah, I can anchor myself in something that's much greater than myself, I can be mamash in peace and shleimus. But over here we're going to talk about another concept which is, you know, a little bit more kabbalistic, and we're going to say this idea that there are other spiritual forces in the world. There's there's this קליפה, there's סטרא אחרא, there's different different types of spiritual forces that can impact somebody, and there's a there's what goes on. Now, a person, for whatever reason, deserves a certain tzarah, and it's takeh a tzarah, it's takeh not comfortable, okay?

That person is is is now living within a world, he's living within a structure where now, for whatever reason, it's been triggered, and he is going to he or she is going to experience something that's going to be negative. However, those negative forces have in their crosshairs the when they're triggered, they don't have bechira. They're they're certain, you know, powers in the world. They're triggered towards Reuven. But we just said that the ikar of a person is their daas, is their seichel. If a person expands their seichel, not only expands and maybe gets larger, maybe deeper, maybe they even reframe, maybe they have a totally different perspective on things that they that they understood beforehand.

In the example that we just gave, something I related to as bad, now I relate to as good, it saved my life. That's one example, but there's a million examples. all of a sudden you understand the yesod, you understand that something is, oh, beforehand you thought that it was a, that it was a consequence of something, and now you understand what's the root and what's the consequence, you know, what's the what's the trigger, what what's the cause, what's the effect. A person can mamash change the world that they live in based on their understanding of things.

Well, now they're mamash a different person. So those tzarot, those yisurim that were geared towards one person, this person no longer exists. As a person grows, and this is on one hand, it's a very lofty concept, on another hand, it's very accessible to us, every person can do this. Some of the ideas in this Torah seem to be so lofty, they're beyond us, but if we understand this concept that when you learn, you take a concept that you didn't understand, and now you you're able to grow into it, you're able to do avodah, you're מקדש שבעה נרות, you work on your middot, you work on your devekut to הקדוש ברוך הוא, now there are things in the world, you are a different person.

The negative things that were geared towards the you of yesterday, the you of yesterday mamash does not exist anymore. למשל, כשאינם מצפה ואורב לחברו להרגו. Person is is ambushing, he's scouting, he's laying a trap for another person to kill him. אזי צריך לשנות את המלבושים כדי שלא יכירו אותו. How is this person going to be saved? He has to put on a disguise, he has to change his clothing. He has to change his מלבוש. Now, how does a person change his מלבוש in our terms? When you take the מלבוש, what was outside of you, internalize it, now you move into the next one, you now have a different מלבוש.

כמו שכתוב משנה פניו ותשלחהו. This is a pasuk in Iyov. The pasuk is talking about really the idea that death is inevitable, but we're learning Chassidut, it says, "משנה פניו ותשלחהו," his face changes and he's sent away. Over here, well the way that we're learning this is a person changes his, as his appearance, his פניו, where the פניו is the מלבוש. We'll see or his חכמה, שכל, we're going to explore this. ותשלחהו, that the that you change his appearance and send him away. What we see over here is that changing an appearance through different מלבושים allows a person to be free from those things that were chasing him.

He brings over here a Zohar, the lashon in the Zohar, I'm going to read it in the תרגום in Hebrew, it says, "משנה פניו ותשלחהו ומשום זה כי רוח עברה בו." What does it mean? אחד מאלו המלאכי חבלה, one of these negative malachim, these negative spiritual forces, כשאורב אותו משונה בזמן שנפגש בו עמו. He comes to attack this person and he sees that it's a different person. The person changed his appearance. שואלים אותו שאר משחיתים עליו. So they ask him, "זהו בעל חובך?" This is not the person who you came to collect your debt from?

הוא עונה להם ואומר איננו. So he says, "No, this this is not the person." And then he is not this this negative spiritual force, this משחית, is not able to attack. כי על ידי שמשנים הפנים על ידי לבושים אחרים, when this person now has different לבושים, נפטר ממנו, he becomes free from his opponent. וכן בעיקר האדם, היינו בהשכל. What's the עיקר האדם, is the שכל. If today I'm at a level one, I בעצם am level one, that's who I am. If you would take my שכל and put it into a different body, I would wake up and look in the mirror and say, "I have a different body." But who am I?

I am my שכל. יש בחינת לבושין היינו השכל המקיף. What are my לבושים? What what are my outer coverings? This is the circle that's right outside of me. That's my לבוש, that's my הלבשה. וצריך לעשות מהמקיף פנימי ולעשות לו מקיפין אחרים. So I internalize that הלבשה, and I have a new set of garments, a new circle outside of me that I can now grow into. היינו בחינת מלבושים אחרים, this becomes a a new set of garments, which we said the way to do that is to to draw out the מוחין, we said is through tzeakah, through through prayer, through screaming out.

And the way to make myself receptive, even once those מוחין, those new intellects are born and they come into the world, I still need to be able to run that the conveyor belt, I need to run the operating system, I need to be able to move it along. So even as the new מוחין come into the בריאה, they they emerge into the world, how do I allow myself to expand? I need to be מקדש my שבעה נרות.ועל ידי זה ניצול מכל אורב ומארב. And through this a person can be saved from any negative harm that was going to come.

So in a practical way, as we learn, we expand our mind, we expand our heart, we get closer to הקדוש ברוך הוא, this will impact our day-to-day life. כי מלבוש בגימטריא חשמל. Again, this is a a a level that's very high, but we're going to read through it and try to understand, at least gain a little bit hit'orerut from how beautifully things fit together even if we don't understand all of the individual pieces. מלבוש is גימטריא 378, that's גימטריא חשמל. חשמל are one of the one of the things that come up in the מעשה מרכבה that we've referenced before by Yechezkel's נבואה.

ומהחשמל בורחים כל משחיתים. And the חשמל causes all of the משחיתים to run away. Now, without getting technical, I am just going to mention a question that's brought over here in the note. It says, "Well, hey wait a second, if a חשמל, which is associated with the מלבוש, is going to chase away these משחיתים, aren't there always מלבושים? Meaning that at every single stage a person is, there's where I am, there's the level around me which is the מלבוש, and then there's the levels above that. So, any person at any point in whatever their stage is, there's always going to be a הלבשה.

There's always going to be a מלבוש. I'll read it inside. It says, לכאורה יש כאן מקום שאלה. I'm reading from the note over here from Rabbi Atiyah. כי אם יש בכח החשמל שהוא המלבוש, היינו אור המקיף, if there's going to be this כח to the circle, so to speak, that's surrounding a person where he is, להבריח את כל החיצונים, to chase away all of those חיצונים, all of those negative forces, אם כן מדוע צריך להחליף את הלבוש? Then why does he need to go through this process of changing the מלבוש and reintroducing the things that are beyond him through tzedakah, and then internalizing the the מלבוש, the circle outside of himself?

Wherever a person is, he should always be protected by the מלבוש, which we're associating with the pasuk from יחזקאל, כעין החשמל מתוך האש, that the כעין החשמל is the בחינה of קליפת נוגה, and this is similar to a חשמל. Why do we even need this? Let the person just be protected by whatever's outside of him. And it goes through a little bit of a kabbalistic explanation. I'll summarize in a basic way, according to my understanding, we know that there's different development, we talk sometimes in terms of the ספירות: חכמה, בינה, דעת, or כתר, חכמה, בינה, and then חג״ת נהי״ם, מלכות.

But when we talk in terms of the levels, sometimes we package them up differently. We talk about זעיר אנפין, there's אבא כנגד חכמה, there's אמא כנגד בינה, and then there's זעיר אנפין כנגד חג״ת נהי, the seven, the חסד, גבורה, תפארת, נצח, הוד, יסוד, מלכות, and then נצח, הוד, יסוד, and then נוקבא is כנגד מלכות. Take this for what it is. So he says over here that really there's different levels at which the the the חשמל can be associated with. If it's associated with the lower level of זעיר אנפין, there will still be a certain level of protection, I guess.

However, the way he puts it, and again I'm I'm only quoting it in case on the literal on the literal level of explanation somebody had this question that there's always a הלבשה, so why do we need this process? The answer might be beyond most of us, or certainly myself. He brings from the Etz Chaim, that at that level, שם ישנה יניקה לחיצונים מאחוריהם. At the level of the זעיר אנפין, there is some sort of a יניקה, some sort of a way that the חיצונים would have some sort of an attachment point, even if not direct.

However, when a person goes through the process of introducing new מוחין from בינה, the חשמל the the the חשמל at the level that we're talking about, that we're associating with קליפת נוגה from the vision in Yechezkel, says that that's מדמה עצמו לחשמל שהוא ספירת הבינה, and at that level there's a שמירה because שהפרצוף בינה אימא שומרת על הפרצופים שתחתיה שלא שלא יינקו מהם החיצונים. So once there is a הלבשה, there's a חשמל that's associated already with בינה, with אימא, that will protect all that come below, and therefore, in order to get a full protection at the level of the חשמל, at the level of the מלבוש, it's not the original מלבוש, but it's rather the מלבוש that's introduced from this switching over, from this introducing the the new מוחין and and ultimately the the the new הלבשה that would have come into place as a person internalizes what's beyond them and then there comes a

new הלבשה, so take that what it is. Let's go weiter. וזה: עוז והדר לבושה, ותשחק ליום אחרון. Pasuk in Mishlei we're familiar with from Eishes Chayil on Friday night. עוז והדר, strength and grandeur, beauty, לבושה, is are her garments, ותשחק ליום אחרון, and she laughs until the end. על ידי הלבוש, through the לבוש, which we're saying is acts as a protection against צרות, against negative forces, against משחיתים, שהוא בחינת החשמל, שהוא לבוש, עוז והדר, לבוש חזק ונאה, this this הלבשה, this מלבוש, this when when a person internalizes, he grows, expands, again depending, but but a person internalizes that level, and then the his new הלבשה is now introduced from what was more beyond him, and that is going to be this חשמל that's associated like by the vision in Yechezkel, כעין קליפת נוגה, that's associated with אימא, with בינה, a level of protection, על ידי זה: ותשחק ליום אחרון.

Through this through this, she will be able, so to speak, to laugh until the end, שאינו ירא ממנו, that she won't be scared of the sitra achra, כלל, at all, even on the יום אחרון, even in יום מיתה, כנ״ל. Ve'ikar why? Because we already explained earlier, once the הלבשה is changed, we use the mashal format that it's as if the משחיתים won't be able to recognize the person, so at that point, When a person going into לעתיד לבוא, there won't be a difference between between life and post-death. They're different stages of existence, certainly, but if a person is able to expand and have this level of protection, so then they will have this protection even going into יום מיתה.

There's nothing to be scared of. ועיקר הזמן לזה הוא חודש אלול. The עיקר זמן for a person to be able to expand their to to to to expand their השגה, to be able to internalize the מקיפין is חודש אלול, which is in advance of יום הדין. He quotes over here the Siach Sarfei Kodesh. He says that אנשי שלומינו שעל כן יזכה אדם להתעורר בחודש זה כראוי וכהוגן, a person can have התעוררות, can inspire themselves in חודש אלול, therefore יתלבש בלבוש חדש ולא יכירו המקטרגים ביום הדין במעשיו הרעים, כי סגולת חודש זה לקבל ולהחליף מלבושיו בבגדים חדשים ייטיב מעשיו כראוי בחודש זה.

So it's not just a utility thing, here's what you should do in חודש אלול so you'll be protected from יום הדין. It sounds, perhaps we could say, הקדוש ברוך הוא built in, as it were, into into חודש אלול, into the into the time that there will be special access to growing in this particular way, so that in advance of יום הדין a person can gain this protection, he can literally change who change who he is, or certainly how he presents he presents himself to the world. He's wearing a different garments. I get I get two ways: number one, wearing different garments, and number two, to the extent that a person really ends up growing in their daat.

So if the ikar of a person is their seichel, the essence of a person is their seichel and their daas, and a person grows in their daas and also again, potentially even reframes, has a different way of looking at something, a person can literally change who they are. So we could suggest as we look, we have to be me'ayen, right? But but in different ways, in both of the ways, perhaps a person gained protection. וזה לבושה ותשחק ליום אחרון, these are roshei teivos Elul. לבושה is למד, ותשחק is וו, למד is ליום אחרון, so the roshei teivos of Elul, roshei teivos Elul.

Okay, period. Now, what happens a person, rachmana litzlan, or, you know, everybody lives till 120 years, but but he he is niftar and he's not able to anymore expand, he's not able to achieve these tikunim to put himself into a place to gain extra protections for himself. What happens then? This is coming back to something we Excuse me, we referenced earlier already, וזה בחינת שבעת ימי אבילות, רחמנא ליצלן. These are the days of of of of the שבעת ימי אבילות. And now, interestingly, it's you know, we say rachmana litzlan, nobody wants to nobody wants to be niftar untimely, but certainly, you know, this is the way this is the way of life, people do die.

However, interesting to note, we we quoted this all the way at the beginning, that this this Torah was given י״ג אב on Shabbos, which says July 21st, 1804, with certain pieces that were added later on. But we spoke already earlier in one of the other shiurim that shortly after giving this Torah, Rabbi Nachman's year-old daughter Feiga was was rachmana litzlan, she was she was niftar due to her poor health. She had been entrusted to a family in Ladizhin, I'm probably not pronouncing that right, a village near Breslov, and it seems that the Rebbe was was was he indicated that he was aware of her passing through ruach hakodesh.

So perhaps that that introduces why we're we're framing the idea that somebody is niftar as rachmana litzlan. Again, it's part of the the stages of existence of passing from this stage to the next. But in any event, certainly after 120, it should never We should never hear from this earlier, but וזה בחינת שבעת ימי אבילות, רחמנא ליצלן, כדי שיעלה נשמתו להארת פנים הנ״ל, in order that the neshamah should be able to gain access to the הארת פנים, which we'll speak out in a second a little bit more. The the the שבעת ימי אבילות, a person wants to be able to have access to the to the הארת פנים.

Which for for now we'll associate this light coming from the מוחין, this this extra this extra protection against that of the חיצונים and these extra השגות, the we already explained earlier that the שבעת ימי אבילות are k'neged the שבעה נרות that prepares a person to be able to receive this הארת פנים עילאה. ועל כן, we explored I think it was אות ה׳, ועל כן חייב אבל, רחמנא ליצלן, קריעה. So the aveilim do kri'ah, כי kri'ah, which we take very seriously, the קריעה בגימטריא ש״ע נהורין. Kri'ah, which in the system of gematria, kuf is a hundred, resh is two hundred, that's three hundred, ayin is seventy, so 370 is keneged the 370 נהורין, as it were, של הארת פנים, the lights of הארת פנים, שהם בגימטריא של ב׳ פעמים קל, אלף למד, במילואו.

If you spell out the name of HaKadosh Baruch Hu of קל, אלף is אלף למד פא, למד is למד מם דלת. If you add all of that up, that ends up being 185, because alef is 111, למד is 74, כי קל הוא אור הפנים. Now I'm going to quote a little bit again. This is a little bit beyond us, but there is a certain beauty in just understanding, even the pieces that we don't understand, how much, looking backwards, some of these things seem arbitrary when you understand that the אלף בית, the אותיות of the אלף בית are the building blocks of the world, and that there's a spiritual system, and a physical system, and we have just this learning that's totally בשלימות, and everything fits together, and it's all by design.

So these are pieces that as we continue to learn together, they start to ring. So there's a pasuk, I'm quoting from Rav Chaim Kramer's note, the note over here by Rav Y.T. also has a discussion, חכמת אדם תאיר פניו, a man's wisdom causes his face to shine. We've mentioned before that the names of HaKadosh Baruch Hu, or the name of HaKadosh Baruch Hu, י-ק-ו-ק, if you spell it out, you could have יוד, יוד ואו דלת, and then you could have ה, הי could be spelled ה-יוד, ה-אלף, ה-ה. There's different there's different ways of spelling out י-ק-ו-ק, and we we associate those, depending how you spell it, as they would equal either 72, 63, 45, or 52: ע״ב, ס״ג, מ״ה, ב״ן.

And there's השתלשלות, we're not going to discuss it right now. The name י-ק-ו-ק, which is spelled as יוד ואו דלת, and then ה-יוד, ואו-יוד-ואו, and ה-יוד, the name which spells out ע״ב, it spells out 72, is associated with the ספירה of חכמה. Now if you take that, and you you have the the אח of the way that you spell it out, so now you're going to add in יוד ואו דלת as יוד, and then so you'll spell out יוד, יוד-ק, יוד-ק-ו, יוד-ק-ו-ק. So we're going to take the the the way of spelling י-ק-ו-ק which is ע״ב, which is 72, again, follow this, take it for what it is, and then you're going to spell it out in that way, and you add up all of those letters, so then that equals 184.

If you add one more for the word itself, that's 185. So over here what you have is the name of י-ק-ו-ק associated with חכמה. We said, חכמת אדם תאיר פניו. When you spell out י-ק-ו-ק in a certain way, spelled out יוד ואו דלת, ה-יוד, etc., that ends up being 185. 185 is the same gematria as הפנים. 5 is for ה, פ is 80, נ is 135, י is 145, another 40 is 185. And now that that ends up being 185, since there's two sides of the face, a person, since it's 185 * 2, there you have is 370, which again, the name Kel is all אלף למד is also associated with חכמה.

If you take the אלף and למד spelled out, 185 again times two. So what all of this is is why why we're bringing it in, and what we're going to what we're going to match it up to, is that as long as a person is able to attach himself to the אור הפנים, so then he's able to draw in the מקיפין. By the way, היקף also 185. He's able to advance, draw in the מקיפין, bring in, we said that that's the עיקר עבודה of a person, to expand, to internalize, to be davuk in Hakadosh Baruch Hu.

He will also be protected from the חיצונים, from the משחיתים, as he's able to do that, to change his מלבוש, which we'll explain in a second, because we said that that was 378, and that will protect him from the משחיתים. When a person's no longer able to do that, rachmana litzlan, so then when the אבלים tear a קריעה, ק-ר-ע, they tear a rip, they're עושה קריעה, that's also going to be 370. There will be some sort of a תיקון that's associated with the tearing in אבלות that's able to compensate in some way for that 370.

Over here he mentions, oh, and where does the 378 come from? So I think I think over here mentions that the name Kel, אלף we spelled out as that's associated with חכמה, אלף is אלף למד פא, למד is למד מם דלת, that's six, and then the two letters of אלף and למד itself would be eight. Again, there's so many concepts that are this is a cross section of them. That would be 378. He mentions over here that the HaAri zal writes that there's always זה לעומת זה, right? So the the ש the 370 lights of חכמה, there's against it, there's going to be קליפה called עש, which is a moth.

The moth would this represents itself in the בריאה as well. A moth would eat through the מלבוש, it would eat through the cloth. However, the חשמל, which is actually 370 plus the extra כוחות, plus the eight, 378, so that extra eight puts it that the הלבשה is not is not going to be susceptible to the to the עש, it's not going to be susceptible to the moth, so to speak. And he says in our text, the evil moth corresponds to false intellect that eats away at the true that eats away at the true מקיפין. The only way to combat these false ideas is to constantly draw new and greater levels of transcendent intellect, the מקיפין that stem from a source beyond which the false intellect can affect.

Meaning, perhaps at any altitude, there's always going to be arguments and counterarguments. The way to make that the counterarguments fall away is to be rooted to a truth. Over here, he says that the אור הפנים is actually the lights are drawn from the the י״ג, the 13 attributes of mercy. And it talks about קל and אמת. קל associates with חכמה, but it says that the, so to speak, the it's the coming from the the lights of the face, the אור הפנים, one one side it's קל and אמת respectively. So, when a person is takes from the אור הפנים and they're rooted in אמת, so then there's really no attachment point for any of the false ideology, etc.

So again, we saved that a little bit for the end, but if that if that helps, then Baruch Hashem, and these concepts I'm sure will come up more. And if not, then it's just good to at least hear them. Maybe our נשמות will be able to be יונק and we're able to hear it. Now, just going back to finish off, הקשו, we asked earlier on, or rather rather going back, we said that there was a question that was asked in the in the מתיבתא דרקיעא: הקשו כי יש מקיפין אצל השכל, היינו שאינו נכנס לשכל פנימי.

You see, there are these outer areas, these things surrounding that both in terms of tefilah, there's a מוחין there's a מוחין of tefilah that we said introduce as a person is צועק, he yells out in tefilah, he brings in the the מוחין. There's also a מקיפין in Torah, Torah and tefilah. We have many תורות talking about how tefilah and Torah go together. Says that there's מקיפין by the שכל, היינו שאינו נכנס לשכל פנימי, ויש מקיפין לה תורה. And there's also the סוד of Torah that a person does not have access to, שמקיף לתורה ואינו נכנס לתוך התורה, not that it doesn't come into the Torah, I guess the Torah as the person relates to it.

ובמהמקיפין יש שהם מקיפין ועומדים לפני העיניים, there's certain things that, again, it's like one level out, so to speak. It's not internalized, but I see it. I have some sort of relationship with it. I aspire to it. רק שהם מקיפים ואינם נכנסים לשכל, it's just that I'm not able to actually internalize it and understand it and embrace it and integrate it. ויש שהם בהעלם, and then there are those things that are even further away, שלא באו עדיין אפילו למקיפים, that they're not even they're not even the מלבוש. They're not even a מקיף to me. They're beyond that.

והוא בבחינת עיבור, they have not yet they're in the potential, they have not yet, however, been born, so to speak. They're still in pregnancy mode. ומה לעשות שיכנסו המקיפין של התורה לתוך התורה בפנים? We we we said earlier when we started today's shiur, we quoted from the Kitzur Likutei Moharan that this is the avodah of a person, to be davuk to our Creator. The only reason we can't is because of our own limitations. How do we how do we get past our own limitations to be able to be davuk in Hakadosh Baruch Hu that that that our שכל should be able to embrace it?

So, in the first shiur we talked about there's one type of intellect which is within the human realm that we can grow and expand and and add to our knowledge base. But when it comes to being davuk to the Ribono Shel Olam, to our Creator, how do we how do we bridge that gap? So we spoke about that, but that's the job of a person. ומה לעשות שיכנסו המקיפים של התורה לתוך התורה בפנים, והמקיפים של השכל יכנסו לתוך השכל הפנימי? So, he divides between the the מקיפין of שכל and the מקיפין of Torah. Now, I'm going to suggest over here, I think it's based on what he's quoting the Perapraot Lachochmah, perhaps we could say that the מקיפין of Torah, Torah is is חכמת השם.

There's different levels of Torah, I guess there's פשט, there's סוד, but Torah is בעצם it's it's an expression of the infinite. There's different levels of צמצומים. So, on one hand, he divides up, the שכל perhaps is associated more with tefillah. Tefillah is an attachment point to us, the way that we relate to something. So perhaps, I'm not sure, perhaps we could say when he talks about the מוחין of tefillah, he's referencing that as the מוחין of שכל, that's how we relate to something. The מקיפין of Torah is also to bring in other depths of Torah, but the Torah, the Torah is a is a, so to speak, kivayachol, that there's a חפץ of Torah.

So, maybe that's why he used a לשון of שכל as the way that we expand ourselves and Torah that we it introduces extra access to the Torah in the in the בריאה or as we relate to it. On this I'm not I'm not 100% sure. But in any event, there's these different aspects of bringing the מקיפין, the שכל and the Torah or tefillah and Torah. So he says, דהיינו שמתחלה יבוא ויתגלו המקיפין של התורה מההעלם, we want to bring out the ideas of Torah and the the access to Torah from the העלם למקיפים, from beyond, from beyond like multiple levels out from where we're at.

ואחר כך יכנסו המקיפין של תורה לפנים, first we want to bring it in to where we can relate to it, we even see it with our עיניים, and then ultimately we want to internalize that. I think I must have mentioned this earlier, I must have mentioned this in one of the earlier shiurim, I believe I heard from Rav Yaakov Weinberg, might have been Rav Nach Weinberg, it was on a recording, but he said we know that learning is considered learning four times. So, that four times, some people have better memories and worse memories, it's not an aspect of memory just to repeat something four times.

What if I can remember it after I learn it once? What if it takes me even longer? He says that there's the wheat is the staff of life. Torah is the sustenance of of life. There's four processes to planting: First, you have to plow, you have to make the ground receptive to to take in the seed. Then you put in the seed, you put in the information. And then you have to after you make it receptive to the seed, and you put in the information, then you harvest. You see, how does it apply to me?

Right? I guess in our world this would be like the מקיפין, right? In other words, I don't have I didn't eat it yet, but how is it going to relate to me? What what what does it mean to me? And then I eat it, I integrate it, it becomes part of me. It's now part of my toolbox, and then I can I can make chiddushim off the Torah, now it's part of my thought process. I've internalized it, I can go to the next step. So first you have to plow, make receptive, then you have the idea, the seeds, then you harvest it, you start relating to it, and then you eat it, you integrate it.

So, this idea perhaps, you know, maybe parallels, you know, a similar idea. How do I I take information that's totally beyond me and put it through the iterations, put it through the process until I'm able to integrate it. וכן המקיפין של שכל, מה שאי אפשר להשיג מצד חסרוני האנושי, what I can't understand, not because there's anything missing from the access to the information in the בריאה, but rather there's something lacking in my own self, יעשה מן המקיף פנימי, דהיינו שיבוא מהעלם למקיפין, וממקיפין יעשה פנימי. So in the end, he's bouncing a little bit between the שכל and the and the Torah, so to speak, the מקיפין of Torah.

I think that that it makes sense just from a read through of the words that one is talking about expanding my own limitations and one is almost like an access to be able to have meaning in the Torah. But certainly, this whole process relates to everything involved in my relationship, in our relationship with Hakadosh Baruch Hu, with with the Torah. And Rabbi Natan adds on to finish off: הקושיא זאת הקשו במקום שהקשו was asked in the מתיבתא דרקיעא, והוא ז״ל אמר על זה תירוץ, and Rabbeinu answered a teretz. כפי מה ששמעתי מפיו הקדוש בפירוש, this is what I heard from רבינו, ואחר כך זכינו לשמוע כל התורה הנ״ל, and then he gave over this this whole תורה, ועתה מבואר למעיין התירוץ על שאלה והקושיא הנ״ל.

And now a person that goes through the Torah, Baruch Hashem on our level we did, will go through the answer to the question. כי עיקר השאלה הוא איך, now we're going to sum up, איך להוליד המחין מתעלומותם. How is it that we can take things from from not having access, that it's in the stage of pregnancy, so to speak, it's hidden, which we mentioned even in the first shiur, once you have zero relationship with something, at worst it sounds like, at best rather, it sounds like gibberish, you just don't relate to it, and at worst, if you're not mature enough or you don't have the keilim, what you do is you apply your immature keilim to a concept that you don't have a relationship with, and it can come to chas v'shalom, you could come to a tremendous misinterpretation of something.

So how is it that you could you could bring things from the outer stages inward until you relate to and ultimately internalize it? ואחר כך שמולידין אותם, when the these hidden ideas come to the forefront, איך זוכין להכניס המקיף לפנים, how can one internalize them? וכבר מבואר בהיטב במה זוכין לזה, we explained this at length, היינו על ידי צעקה בתורה ובתפילה. Again, now we see this צעקה, which is לשון תפילה, but in Torah and תפילה, זוכין להוליד המחין מתעלומותם. That can bring out things from the מוחין into the world. ועל ידי קדושת, and we already said that this cause an הלבשה, and when it comes this is the מלבוש, the 378, then you're able to protect against the משחיתים, right, this is what we said today, ועל ידי קדושת שבעת הנרות, and then when a person makes the keilim, they mekadesh the שבעה נרות, דהיינו לקדש את עיניו שלא להסתכל במה שאסור להסתכל, they make

that their eyes don't look at anything inappropriate, etc., וכן לקדש פיו וחוטמו ואזניו כנ״ל. And as well as his mouth, his nose, his ears, על ידי זה זוכין, which is two eyes, two nose two nostrils, two ears, and a mouth is seven, על ידי זה זוכין להכניס המקיפין לפנים. This is how a person can ultimately internalize it, they make themself into the keli. וביאור העניין בראיות והיכן מרומז סודות נוראות הללו, the idea of fleshing out this inyan and the רמזים, הכל מבואר לעיל בהיטב. All of this is explained in what we've gone through in the last eight shiurim.

אשרי שישים לבו לעיין בהם באמת, אשרי, praiseworthy, fortunate is the one who is able to be מעיין באמת, ללמוד וללמד, to learn and to teach, לשמור ולעשות, to guard and to do, ולקיים and to sustain, to stand it up. So Baruch Hashem, we have now gone through Torah כ״א, and we look forward to Torah כ״ב. Again, very appropriate for Sukkot, we we we have the Sukkot tie-in on this day of יום הדין of Hoshana Rabba. And אם ירצה השם, פיתקא טבא, we should we a good kvitel, we should all be zocheh.