LM 22.1 — Chosam b'Soch Chosam, Part 1 of 10 · תורה כ״ב

תורה כ״ב, new תורה we're starting in this new year. בעזרת השם, the should be a זכות, first of all, for for ארץ ישראל, for כלל ישראל, we should have a ישועה בקרוב, we should see the גאולה, and a רפואה שלמה for everybody who needs it, and in in in every direction. The ספר באיבי הנחל points out in his הקדמה, he says, התורה הזאת גם הפירוש הפשוט הוא עמוק מאוד וצריכין לבארו. So this תורה is known as one of the is one of the harder, it's a it's a long and intricate תורה in ליקוטי מוהר״ן. Even even even even the main פשט.

From רב חיים קרמר, he points out in advance the main themes are אמונה, faith, דביקות to to צדיקים, to leaders, the value of of עזות, עזות דקדושה, we're going to talk about it, fear and humility, specifically when when used in קדושה, שמחה, joy, תורה, תפילה, נעשה ונשמע, which we're going to talk about rising from one level to another, becoming more spiritual. This this this point is a clear follow from the last תורה as we're able to increase levels. We talked last time about expanding oneself, if you think about concentric circles like a like a like a target board, where a person is, that layer right around him where a person has שייכות to it although they haven't yet internalized, and even even those things beyond, as a person is able to expand from one level to another and grow grow in רוחניות and קדושה.

This is the fifth the fifth תורה that's exploring ספרא דצניעותא. The תקופה during the which these תורות were said: תורה ב׳ actually תורה ב׳ in in ליקוטי מוהר״ן was on the second פרק, a piece from the second פרק of ספרא דצניעותא, that was in the year תק- תקס״א. But but there was a תקופה from שבועות of תקס״ד until עשרת ימי תשובה of תקס״ה, so I guess it was a it was a a couple of months. This תורה was given in ברסלב on Monday, ה׳ תשרי, so during the last one of the ספרא דצניעותא set, ה׳ תשרי of 18th September 10th, 1804, 5565, just to place it.

And and the the order of these תורות for historical context is the first one was on שבועות, was תורה י״ט, that was on the first פרק of ספרא דצניעותא, then שבת נחמו was תורה כ״א פרק ד׳, ראש השנה was תורה כ׳, it was a little bit out of order, but when it was put in order it was put in the order of the פרקים of ספרא דצניעותא even though תורה כ״א was said first, and then our תורה was said during עשרת ימי תשובה. So just to give a little bit from רב חיים קרמר, I'm going to use his summary just in terms of the context of when the lesson was given, the previous שבת, which is the day before ראש השנה, רבי נחמן was informed of his infant daughter's passing, רחמנא ליצלן.

He after שבת, he sat for one hour of אבלות, שעה אחת of אבלות on מוצאי שבת, it was more than 30 days, and then his תלמידים went to to his house, and they spoke with him כדרכו, and he asked one of his תלמידים whether he cried on ראש השנה, and explained that the עיקר בכירה the עיקר בכיה, the עיקר crying is מחמת שמחה. He explained that he had a הערה הערה גדולה to say the תורה during שלש סעודות, but that he was distracted by the by by the terrible news, רחמנא ליצלן, and then on Monday, he was sitting with some of his תלמידים, he asked one of his תלמידים to bring him oil and a wick which he would light on occasion to be ממתק the דינים, and close to when he was he was lighting, he asked for somebody to bring him a סליחות, and he went through one of the סליחות of יום

כיפור, and he began to discuss גן עדן and גיהנם, and over a four-hour period he he went from topic to topic, ultimately completing this תורה. רבי נתן writes afterwards that they were he was, "fortunate are we for the hour and the minutes that we merited to be before the רבי." He speaks of the גדלות of this תורה that when he heard also talking about מנורת הזהב, if you're familiar with with תורה ח׳, that when he when he heard תורה ח׳, he thought about the גדלות of רבינו's תורה, that it was it was similar to the תורה of רב שמשון מאוסטרופולי, and when he heard תורה כ״ב, he understood that רבינו's תורה was distinctively his own.

Now, we've just mentioned that that that the תלמידים didn't realize that רבינו was going to be giving a תורה. Afterwards, the תורה was transcribed, רבי נתן sat before רבינו, and he heard רבינו would set the תורה piece by piece in יידיש, and רבי נתן wrote it over in לשון הקודש, even though it was in a different order than it had originally been given. This תורה, it says over here, was יקרה מאוד בעיני רבינו. It's brought in חיי מוהר״ן אות קי״ז, that on that year, באותו ראש השנה, he was given expenses, אלף אדומים אחר כל ההצטרכות.

He was given an extra thousand coins over his regular expenses, והיה במקום והיה במקום שהיה, he was wherever he was, in ישיבה של מעלה. והיו אומרים תורה מאוד, and they were saying unbelievable תורה, and there was a שומר that was guarding the פתח that wouldn't, the entrance, that wouldn't allow him to enter, and he gave the שומר these אלף אדומים so that he would be able to enter, והיה לו שם יצר גדול על אלף אדומים שלו ליתנם, and he had a tremendous יצר הרע not to give up this extra thousand coins that he shouldn't give give it up to the to the שומר of the בית מדרש in order to get in.

Ultimately, he gave the thousand rubles, and the תורה that he heard over there was this תורה, חותם בתוך חותם, but he says רק הוא מעט ומקצת that what what we have over here is only is only a small amount. It's based on what he heard, but it's really only it's really only a tiny portion of it. Now in terms of the term חותם בתוך חותם, it comes up in the גמרא, it comes up in מסכת עבודה זרה, there are certain things that require a seal, they require an unbroken seal to verify their status of כשרות, for example, bread that's left unguarded in the hands of a of an אינו יהודי requires a single unbroken seal to understand that it was not exchanged with a substitute that's not כשר.

Other things like wine require a double seal, a חותם בתוך חותם. That's in that's in הלכה. There's other implications to חותם בתוך חותם. In חכמת הפנים רב חיים קראמער brings that it's a reference to the ספירות of יסוד and מלכות. So we know that there's the מוחין, חכמה בינה דעת or כתר חכמה ובינה, depending how we talk about it. Then there's חסד גבורה and תפארת, נצח הוד and יסוד. And if you think about it as triangles, there's חסד and גבורה and then the ממוצע is תפארת, like an upside down triangle. And then there's נצח נצח and הוד and then יסוד, and then everything will filter through יסוד, which would be which would be בתורת הזכר, everything that comes above it, and then that would be delivered to מלכות, which is לית לה מגרמה כלום.

But the the גבורות are going to be are revealed through יסוד and מלכות. Again leave it for now. חותם בתוך חותם is also in the context of ראש השנה יום כיפור ראש השנה יום כיפור הושענא רבה. Rosh ראש השנה is יום הדין. רבינו mentioned, I don't remember where he brought it from, maybe the the כתבי האר״י, that the שופר even is representative of of דין. אלוקים is 86, we talk about that in the context of דין. If you if you even take the word שופר, ש-ו-פ-ר, פ and ו is 86. As far as the ש is concerned, if you would spell out אלוקים as אלף, אלף למד פא, then you take the למד and you spell out the מילוי, למד מם דלת, and then you would take the ה, ה-י, so you would spell out אלוקים, and you take all of those letters, you add them up, that would be 300.

300 is represented, the גימטריא of the letter ש, and if you if you take the there's another way to calculate גימטריאות, to calculate a word, you take the word אלוקים and you would spell out אלף, then אלף למד, then אלף למד ה, אלף למד ה י, and you spell it out, that would be 200. 200 is ר, so that the the word שופר itself is represented in every aspect that represents דין. He mentions over here that's why that the בעל תוקע, after he finishes blowing, takes the שופר and immediately covers it up, puts it under something, we're trying to ממתק the דין.

But we know that בראש השנה יכתבון and then ביום צום כיפור יחתמון. The first seal happens on יום כיפור, we're going to call that the חותם רגלין, the inner חותם. These terms are going to start appearing, coming at us as we go through the תורה. And then on הושענא רבה, that's the חותם בתוך חותם. It's brought in שער הכוונות, over here brings in my note, he references also the בני יששכר that ליל הושענא רבה בעת חצות הלילה נגמר ונעשה בחינת חותם החיצון למעלה, which is the the חותם the the חותם ידין, the the חותם of the of the hands, which again we're going to reference very early in our תורה, so that we see the two seals.

Now in order to start, first I'm going to read through the small passage over here from ספרא דצניעותא, and then it's a little bit of a longer introduction. This is the beginning of our journey through this תורה, חותם בתוך חותם. I maybe am going to just take a couple of minutes and map it out a little bit, at least the first part of it, it's a very long תורה, using קיצור ליקוטי מוהר״ן, so that we're going to be set up for success, בעזרת השם. We have סיעתא דשמיא, we'll be able to go forward. He starts off, פירקא חמישאה דספרא דצניעותא.

In the in the beginning I think of תורה י״ט, I guess we gave an introduction to ספרא דצניעותא, just in terms of what it is, where its place is in the זוהר. The fifth פרק of ספרא דצניעותא, which is and is found in the זוהר פרשת תרומה, בראשית ברא, בראשית מאמר. בראשית is a מאמר. Usually, the גמרא says that there were ten מאמרות, but if you look, it only says ויאמר nine times, so the גמרא says בראשית נמי מאמר הוא. The way that usually we talk about what does it mean בראשית is a מאמר of creation, you have to have בראשית even in order to have a מאמר.

If I say something, that means that a second ago, I didn't say it yet, and now I said it, and afterwards, it's something that I had said. In order to create something, you have to have a timeline. In תורה כ... א we talked in context of בחירה, and ידיעה and בחירה, we talked we talked about fleshing out this problem, this problem of time, this problem of understanding בחירה, but even to have creation, if I create something, that means before I created it, it wasn't there. So you have to have this concept of time, this concept of ראשית, of something happening first.

So בראשית נמי מאמר הוא. The idea of בראשית is also a creation. You have to create a timeline so that there's going to be a past, present, and future. It's going to be linear. We addressed this at length, I think in the second שיעור maybe. So you can refer over there. But very simply, from our point of from our point of view, from within the system, you don't think about time as a creation, because since we're within that universe, that's just the reality within which we exist. But if you think about that as being a matrix, there's a grid, and we operate on time, so there's something outside of that system.

That בראשית is also going to be a מאמר. But as far as over here, it says בראשית מאמר, that's going to be כנגד the ספירה of חכמה. When you have חכמה and בינה, חכמה is the first spark of something. בינה is כנגד גבורות. חכמה is going to be the the first spark of an idea, the the seeds of an idea, something that's going to be expanded expanded on, something that's going to be limited. And when it comes to be בינה, מבין דבר מתוך דבר, a person takes that idea, and now there has to be developed structure so that it can become defined.

It has to be usable. I need a place to live. I need a place to go. Well, what does that mean? I need a house. You start defining what the parameters are. בראשית is going to be כנגד the פרצוף of אבא. Also, I think maybe by תורה י״ט we talked about it, but for now there's ten ספירות. The ספירות we know are the building blocks of the world. We'll say that they're כתר, חכמה, and בינה, and then they're going to be the מוחין, the intellectual ספירות, the emotional ספירות, חסד, גבורה, תפארת, and then it translates into נצח, הוד, יסוד, and מלכות.

However, this also translates into a structure. You can have different building blocks, but if you put them together into the צורה of a face, then that represents something. So there's going to be different פרצופין. The פרצופין that we generally talk about, if this is not familiar, then don't have to get lost in it now, are going to be אריך, אבא, אימא, זעיר אנפין, and נוקבא. And these will parallel the the the ספירות. The פרצוף that בראשית is going to be כנגד is כנגד the ספירה of חכמה, which is going to be lines up with the פרצוף of אבא.

ברא, which if you ברא, בראשית is ב, ר, א, ש, י, ת, so it's ברא שית. ברא, בראשית ברא, ברא is חצי מאמר. That's half of the word of בראשית, half of the first מאמר. That's going to be כנגד the פרצוף of זעיר אנפין. זעיר אנפין is going to be like the son to a father. In the in in תרגום, in Aramaic, ברא is a son. So בראשית is a מאמר. בראשית is everything is contained within חכמה, the spark of an idea that ultimately gets fleshed out, everything is going to be contained within there. ברא, בראשית ברא is going to be half a מאמר, that's going to be like half of בראשית.

That's going to be like the פרצוף of זעיר אנפין, which is the son to a father. אב ובן. סתים, which is אבא, that's a מאמר שלם. וגליא, the one that ultimately gets revealed as it gets fleshed out, that's going to be זעיר אנפין, that's half a מאמר. When you put these together, they're called עדן עילאה דסתים וגניז. אבא is the סוד of of עדן עליון, which is hidden from what we can understand, what we can perceive. עדן תתאה, זעיר אנפין, this is going to be the lower one. Very, very abstract. If we don't understand it, we read through it, and we're going to come back to that.

Now we're starting to get ready to dive into the תורה, בעזרת השם יתברך. It took a couple extra minutes, but I'm just going to give a very brief introduction coming from the the קיצור ליקוטי מוהר״ן, just to start creating a structure, and that way we can hit the ground running, and hopefully start plugging the pieces in and gain a little bit of traction. He starts off, he says that there are צדיקים that are בבחינת לימודי השם. They are בבחינה of teachers of הקדוש ברוך הוא. What does it mean that they give עצות to הקדוש ברוך הוא?

We know that a person that that learns תורה, a person that judges a דין אמת לאמיתו, הקדוש ברוך הוא makes us שותפים in the part or we're partners in creation. הקדוש ברוך הוא set up a world, אחרי רבים להטות. We know that we don't even פסקן like a בת קול. This this is a a a huge topic, but when הקדוש ברוך הוא makes a דין in the world, right now it's as appropriate as ever, הקדוש ברוך הוא makes a גזר דין in the world, that דין is תורה. אסתכל באורייתא וברא עלמא. The the תורה is, what you've said before, it's not an instruction book that comes along with the world, the תורה is is, as it were, a physics book.

Everything within reality is an expression of תורה. When הקדוש ברוך הוא makes a גזר דין in line with תורה, then that's going to play out in the world. How how is it that the that this גזר דין that is is decreed, how is something פסקנד in line with תורה? תורה לא בשמים היא. הקדוש ברוך הוא gave it that the תלמידי חכמים, that the צדיקים, that people that learn תורה, a person that פסקנ'ס a דין לאמיתו, a person is able to define תורה as it were. There's pieces, the puzzle pieces could be put together in a different way, right?

הקדוש ברוך הוא partners with כלל ישראל in creation in order to be able to in order to be able to express תורה, which is going to define an expression of reality. So, הקדוש ברוך הוא gives that the צדיקים If הקדוש ברוך הוא is going to be גוזר a גזר דין, that גזר דין is going to be תורה. תורה לא בשמים היא. הקדוש ברוך הוא, as it were, consults with the צדיקים. That's, first of all. Second of all, once the צדיקים have an idea of the גזר דין, now that גזר דין is going to be based on reality, as it were, that גזר דין there could be a מיתוק in the גזר דין.

The how could it be the צדיקים now are going to act as הקדוש ברוך הוא's emissaries, as it were, the we mentioned that the חותם רגלין, the feet to go give מוסר to the people to be able to change that could change, that could sweeten, that could temper that could temper the גזר דין. So, on one hand, there there is a dual role. We just discussed dual roles, I think, in תורה כ״ף. We talked about משה רבינו, when משה רבינו was talking to הקדוש ברוך הוא, and when משה רבינו was talking to the people. We're going to quote a זוהר.

A person has to know when if when the when you're speaking to When a person needs to temper a גזר דין, even in our world, we have such abstract concepts. However, רבי נחמן is going to tell us how to take these concepts and apply it to ourself. When a person is talking to the authority, a person should play down the the the דין that's necessary. What they did wasn't so bad, there's excuses. When a person goes to give the מוסר, a person has to maybe sometimes be a little bit of fiery. How could you possibly have have done this?

The צדיקים now play a dual role. First of all, they're בבחינת לימודי השם. They give עצה'ס to הקדוש ברוך הוא, and then they act as הקדוש ברוך הוא's רגליים. They're his שלוחים to go back to to go back to the people. We discussed, not going through it now, תורה ה׳ talked about when a גזר דין is passed and the nature of the nature of תפילה vis-à-vis vis-à-vis that that גזר דין. Now, there's when once there's a גזר דין, the גזר דין is passed from very high up. There's a certain instruction. Let's think for a second about a decree.

If a person makes a גזר דין, what do they really want? They want things to run appropriately. They want things to run properly. Unfortunately, sometimes you can speak with love, you can be מקרב somebody, and they're going to act the way that they should. Sometimes discipline is necessary. At the highest levels, it's all רחמים. If you were to ask if you were to ask the person that's putting in these rules, and you would say, "What do you want?" he'd say, "I only want love. Unfortunately, it hurts me more than it hurts the child. Unfortunately, I have to put this גזר דין in place.

There was something done. There's a consequence that's necessary. There's different reasons for ייסורים. There's different reasons how decrees play out. But it's all love." If the purpose could be accomplished, then the point of the גזר דין is accomplished. It doesn't necessarily need to manifest itself in harshness. As you go down the the the line, so then there's a judge in place, and then the judge hires a a police officer, or or whatever it is, in order to execute on these things. At that level, you can't appeal. There's a job. There's a גזר דין that's been passed.

So, the higher up, the closer to the שורש that that we we can that we can access, that the צדיקים can access, they can actually turn the גזר דין, because they can fulfill its purpose. They can appeal. There could be a מיתוק over there. So, the צדיקים can access at the highest levels. Down below, there's a certain כח, there's a גזר דין that's been passed, and the חיצונים, the outside forces, will ultimately be able to draw nourishment from from this from this דין. Again, we have to the abstract we'll come back to it. So, what happens is is that the צדיקים, even not to articulate it, when there's a גזר דין, they want to keep it sealed up.

Even when they're going to give מוסר, they're not going to talk about the דין. The דין is not solid. The דין is not in place yet. They're going to they're going to keep it quiet. They're going to keep it sealed up. It says further these He says over here, where is it? אלו לימודי השם מוכיחי הדור מרבים שלום בעולם, כי הולכים לפשר ולעשות שלום בין ישראל לאביהם שבשמים, יתברך. They're coming to they're coming to make peace, but not just peace instead of fighting, peace instead of friction, so to speak. In other words, if you think about a system where there's not givers and takers, there's givers and recipients.

הקדוש ברוך הוא has a רצון, we're fulfilling רצון השם. When it's misaligned, so then, yes, there's a friction there, it doesn't fit into place, people are vying for their own priority, there's מחלוקת. When when everything is aligned, that's שלום, but it's a לשון of שלמות. תלמידי חכמים, they're builders. אל תקרי בניך אלא בוניך. They're coming, and they're they're building a כלי. They're able to make a a שלום in the world. This all goes together. Again, the תלמידי חכמים are going to have to דאווען, they're going to have to דאווען to get rid of the גזירה, and they're also going to have to give מוסר.

We know from תורה י״ד, he talked in a different context, he says he's talking about שלום, he says על ידי זה, through שלום, זוכה לתפילה, ועל ידי זה זוכה לשלום. השלום הכללי, שלום בכל העולמות, שלום, תפילה, attached to to הקדוש ברוך הוא, and in that context he's talking about, what is it, where is it, second, there's it says, כפי שמשבר גאוותו, כן הוא זוכה לתורה. When one breaks his pride he merits תורה. Through the תורה a person draws people that are that are far away from הקדוש ברוך הוא towards הקדוש ברוך הוא, and then there's כבוד שמים.

It's a system, it brings שלמות. When we break down, what's גאווה? Like עבודה זרה, that I prioritize myself. When we break that, everything comes to רצון השם, that brings peace to the world, and we're able to דאווען, and again, we're able to attach at those at those highest altitudes. So we said that the first חותם is going to be to ממש seal the decree, as it were, in order for the צדיקים to be able to give עצה to הקדוש ברוך הוא, to vis-a-vis הקדוש ברוך הוא, and then to perform their duty as giving מוסר to the people, that's one חותם.

The second חותם above that, in order to be able to give the מוסר, in order to be able to to accomplish this, there needs to be אמונה, as it says over here, אי אפשר לקבל תוכחה ומוסר ממוכיחי האמת כי אם על ידי אמונה. And the אמונה is בחינת ידים. So, we have the first-level seal, the בחינת רגלים, the בחינה whereby the צדיקים are able to give עצה'ס, as it were, to הקדוש ברוך הוא in the context of the גזר דין, and ultimately give the people מוסר. But what is above that? What's outside of that? What can't be breached in order for them to accomplish this?

אמונה. אמונה in תלמידי חכמים, in order to be able to receive מוסר from תלמידי חכמים, so that the the inner seal will not be broken, so that the חיצוניים won't have access, so that we'll be able to get rid of the גזירה, it's going to be אמונה in תלמידי חכמים, and this will serve as the outer seal. And in order to preserve אמונה, we talked in תורה ז׳ about אמונה, and ארץ ישראל, and ניסים, and תפילה. If a person, חס ושלום, רחמנא ליצלן, if the אמונה becomes damaged, then when a person's faith is damaged, חס ושלום, he can come to כפירות, and אמונות כוזביות, and the other means of ליצנות.

ליצנות, one one one remark of ליצנות, like the מסילת ישרים says, a greased shield, it can remove all of the power that that a word of תוכחה could say. They if they would used to grease the round shields so that the whole force of the arrow would be diverted, when, חס ושלום, a person doesn't have אמונה in תלמידי חכמים, then it it undermines it undermines the תוכחה, and חס ושלום, that could bring that could bring exile, it could bring מחלוקת, it could bring fighting with the תלמידי חכמים. The one of the things we discussed in תורה ז׳, I think, is that the there's a tremendous amount of power and כח in ארץ ישראל.

If people are not a כלי for it, then it could, חס ושלום, to have that amount of raw energy if a person is not a כלי for that, it could be damaging, and therefore exile, גלות, is not a punishment per se, it's a consequence. If a person makes it that they're not a כלי for that amount of שפע coming down, then then it could חס ושלום חס ושלום could make גלות. And therefore, when אמונה is breached, the outer seal is breached, then the inner seal could be breached as well, and then, חס ושלום, there could be there could be גזירות, and the the חיצוניים are able to attach themselves to this דין.

So, now little by little, we're starting to to to whet our appetite for these ideas. Let's dive in into the first paragraph, new תורה, ליקוטי מוהר״ן. דע שיש דע שיש חותם, there is a seal, ויש חותם בתוך חותם. Again, this is coming from the גמרא עבודה זרה דף ל״א ע״א, where it's talking in a halachic context about the seal that one needs on bread, on wine. חותם, הוא כי יש מוכיחי הדור, there are צדיקים that give מוסר that give מוסר to the people, והם בבחינת רגלין. They're a בחינה of legs. The The זוהר says, רב חיים Kramer brings over here in the note, that לימודי ה׳ refers to יראי שמים who attain prophecy, the level attained by the leaders.

We know that נבואה, we know from תורה ג׳, that prophecy is comes from the ספירות of נצח והוד. נצח והוד, if you think about a צורת אדם in terms of the ספירות, so חסד and גבורה are right and left respectively, and then תפארת, נצח והוד are going to be the two רגלין. We know that the חכמה, כליות יועצות, the עצה comes from the כליות, the kidney sits on top of the legs, רבי נחמן mentioned that the תכלית of חכמה is ultimately עצה, it translates into עבודה. So, these these תלמידי חכמים are בבחינת the לימודי ה׳ כנגד, again, they're going to give עצה'ס, so כנגד the רגלין, the ספירות of נצח והוד leading to to יסוד and מלכות ultimately.

ונקראין רגלין על שם שהם לימודי ה׳, והיינו שלומדים, כביכול, את ה׳ שנותנים לו עצה. Number one, like we said, תורה לא בשמים היא, they give הקדוש ברוך הוא, as it were, as it were, עצה'ס. And number two, והם הולכים בשליחותו לישראל, besides for the fact that they're able to in their role vis-a-vis הקדוש ברוך הוא to give עצה'ס to operate in their role as as the לימודי השם, but also והם הולכים בשליחותו לישראל. They're also, as it were, מרגלים, they are sent on a שליחות להוכיחם ולהחזירם להשם יתברך to bring close the people to הקדוש ברוך הוא.

Now, just as a point of reference, we know also from תורה י״ד that the עיקר כבוד השם, the עיקר כבוד שמים is when we bring רחוקים, those far away from הקדוש ברוך הוא, and we're מקרב them. Now we're talking about that in the context of a גזירה that's been passed, but the עיקר כבוד שמים is to be misgen- נתגדל כבודו is when those who are far come close to הקדוש ברוך הוא. I mean, it's a it's astounding how much this is we're giving this תורה just at this at this particular at this particular point. So, bringing people back, that's how כבוד שמים is increased.

And תורה י״ד links this all, how how is a person מעורר בתשובה? In תורה and תפילה, it's through התבטלות, ultimately through יראת שמים. It's the first words of תורה י״ד, להמשיך שלום בעולם. How would we bring שלום to the world? We're trying to be מבטל גזירות. צריך להעלות כבוד הקדוש ברוך הוא לשרשו by bringing people close. How does a person bring people close? תורה and תפילה by התבטלות, היינו ליראה. What's the שורש of כבוד שמים is יראה, שכתוב ליראה את השם, השם הנכבד. And now we're saying that these these צדיקים who are in the role of giving the עצה to הקדוש ברוך הוא about the גזרה to begin with and ultimately to bring the people close, to increase כבוד שמים, to increase שלום, they are the יראי השם, the לימודי the לימודי השם, it's it's all it's all one system.

So again, I just lost my place. והולכים בשליחותו לישראל להוכיחם ולהחזירם להשם יתברך, they go back to bring people close to הקדוש ברוך הוא. ועל שם זה נקראים בבחינת רגלין על שם העצה. That's why these לימודי השם, these יראי השם are called רגלין in this context that through number one, we said, the עצה, כמו שפירש רש״י, על וכל העם העם אשר ברגליך. This is in the context of משה רבינו warning about the about the the מכת בכורות. He says, he's speaking to פרעה, he says, וירדו כל עבדיך אלה אלי והשתחוו לי לאמר צא אתה וכל העם אשר ברגליך.

That go, you and the entire people that follow you. But over here, it's talking about the people that follow your advice. The עצה is a בחינה of רגל. This is the role in this world of the צדיקים. Again, we said, תורה לא בשמים היא, he mentions over here from ליקוטי הלכות by תשעה באב that the עיקר עצה a בחינה of יעקב, יעקב is עקב, it's a בחינה of רגלין, it's in this world. Why? It says, והארץ הדום רגלי. It's in this world that we need the עצה. In the עולם הקשוט, in the in the עולם האמת, then there's no reason for עצה.

When the truth is in front of you, it's not it's not a place for עצות. The עצות is and it's part of our עבודה to to to to align ourselves with הקדוש ברוך הוא to create the to create מלכות, to create the reality of תורה in this world. There's the וההולכים אחר עצתך ועל שם ההליכה שהולכים בשליחות להוכיח כנ״ל. So we see that the starting off, we see that the בחינת of רגלין, there's a חותם בתוך חותם, the first חותם which is going to be performed by the צדיקים who are לימודי השם, יראי שמים, that's a it's a בחינה of רגלין because of the two roles.

Role number one is that they're giving עצה to הקדוש ברוך הוא in terms of the גזר דין, the פסק תורה and how that's going to work in this world. And number two, they're going to operate as רגלין to be able to go give to be able to go give תוכחה. וכשהשם יתברך גוזר גזר דין בעולם, and when הקדוש ברוך הוא is גוזר a גזר דין in the world, and this by the way the entire world, we have a certain scale of of priorities or a certain scale of values in terms of what's big and what's not, the truth is that sometimes it's very hard to know what was the initial cause, the effect, what put something into a place where all of a sudden it was receptive to something.

I heard one time that the פונוביז׳ער רב said, 'I'm not jealous that רב מאיר שפירא came up with דף יומי. I'm jealous of whatever the מצוה he did was that gave him the זכות to to come up with with the system of דף יומי.' We don't know everything is a גזר דין. The גמרא tells us if a person stubs his toe, that's also a גזר דין. What if now the person was in a worse mood and now he was more subject, he wasn't happy, he was בעצבות, and then this happened, and it triggered a lot of reactions.

So, yes, it could be that whatever the interaction that came later in the day was much more impactful, but what's closer to the שורש? What would have been easier to overturn? Something that's all the way all all the way upwards, right? The closer to the source. The גמרא tells us that a person should help out a person who's a שונא. So the גמרא over there asks, I think it's in פסחים maybe, this is the way that I remember, I think a discussion Rav Dessler has, but we can appreciate the point. It says if if it's calling him a שונא, then obviously it means it's a justified שונא, and the גמרא asks when can a person ever have a שנאה to towards somebody?

If it's not justified, then how can you call him a שונא? It's just my problem that I don't like him. So, it says, well, if the guy's a שונא, then why do I have to help him? And the answer is because if you think about human, this guy does something to me, and I'm not going to help him. Let's say, for argument's sake, that it's justified because he's a שונא, I don't have to help him. But, in terms of the response, now he needed a ride, I didn't want to give him a ride. Now, he gets so mad because we have this relationship, he's a שונא, that what he does to me is not just going to not give me a ride, the next time I need something it might be different, he won't do that.

And, all of a sudden, it's going to graduate into something that's a much bigger deterioration of שלום, and it's going to leak into relationships and לשון הרע, and then his wife is going to not like your wife, and this and that. The truth is is that just nip it in the bud. So, with גזר דינים also, the earlier גזר דין, if a person can take care of it, give מוסר, the appropriate thing, let a bygone be a bygone, or or make make make one tiny decision that'll dictate something that comes later, when הקדוש ברוך הוא, יתברך, is גוזר a גזר דין בעולם, no matter, we're talking about a negative גזר דין, a גזר דין of רע.

והדין הוא תורה, and the דין, whatever it is, that דין is תורה. Everything, there's no extra pieces in the world. Everything is justified. כי צריך להיות דין תורה. Everything has to be, הקדוש ברוך הוא, we said that the תורה is like, as it were, the blueprint of the world. In our example beforehand, if you have a physics book that talks about all of the rules of heat, motion, whatever it is, it's impossible that something is going to operate within this world that's not in line with that formula. That is that is creating the formula, the framework within which the rules of sound, heat, motion, whatever it is works.

The תורה is the blueprint, it's the formula for the world. We know that the רמב״ן talks about in the הקדמה that the תורה is all שמות, it could be put together in different ways. Okay, so that's where the צדיקים are able to give עצה, we're able to create as it were the expression of תורה in reality, but everything is within תורה. ומחמת שהם לימודי ה׳, because the צדיקים are able, the לימודי ה׳, the יראי ה׳ are able to give advice, as it were, to הקדוש ברוך הוא, הוא מתיעץ עמהם. That's why he's taking עצה, as it were, from them.

The עצה in this world, how it's going to be applied, the גזירה is down here at this altitude, there's going to be an עצה, ומגלה להם הדין תורה שנגזר על הדור, so now הקדוש ברוך הוא is going to be מגלה the גזר דין, והמה חסים זה הדין תורה וחותמין עצות. Now that they have this גזר דין, so what's their job? They could דאוון, they could create שלום, they could דאוון for the גזר דין, again תורה ה׳ we talked about that, they give them מוסר, change change the people. The גזר דין was on ראובן from yesterday, and that might not be on ראובן from tomorrow.

You can accomplish the purpose of a גזר דין by giving מוסר. We're not the same people. We're not the same nation that we were yesterday. So, they're going to be מחסה the גזר דין. This inner חותם, we said is the חותם רגלין. It's associated at this level with the with the לימודי ה׳, בחינת מעין חתום. It's a בחינה of a sealed-up מעין. The the פשט in this it's giving in שיר השירים it's giving שבח to the בנות ישראל that are שומר the the their חותמין in in a in in talking about עריות, talking about טהרה that they seal themselves up, that they're מקפיד on עניני of טהרה, of קדושה.

We said earlier that the עיקר, or maybe we didn't say, that the עיקר חסימה of יום כפור, we have the five עינויים, they come down to they come down to there's an element over here it says, or רב חיים קרמר brings, there's an element over there of שמירת הברית, of of קדושה in terms of the חסימה. But, over here he says, we said חותם בתוך חותם on the wine. It has to be because what happens if somebody who's not allowed to touch the wine goes, they pour the wine, so it attaches טומאה to the wine.

There needs to be a חותם, and יין is חותם בתוך חותם. There needs to be that initial seal so that the forces of טומאה, as it were, are not going because there's a רוח כח there, there's a רוח דין there. הקדוש ברוך הוא needs something as it were accomplished, there's going to be a גזר דין. What's the גזר דין? The גזר דין is that we need to bring the people close. Unfortunately, they're going in the wrong direction. What does that require, then? You need to put a bumper there to bounce them back maybe. But, if a person can be able to bring them closer, so then there's not necessary for that form of גזר דין.

But, once there's a גזר דין out in the world, so now so now it's at a lower altitude, there's forces of טומאה there. I know this is maybe a simplistic way of expressing it, of understanding it, so they're going to be a מעין חתום, they're going to be חותם the דין that are coming really from the מעין התורה, שלא יינקו ממנו החיצונים, so that there's not going to be the כחות that are that are there, that are manifest at that lower altitude where the גזר דין is going to take place, they're going they're going to seal it off because the צדיקים are going to be dealing with it from a higher altitude.

Hopefully, this way of explaining makes a little bit accessible how I understand it. The next time around we'll understand it at a deeper level. שלא יהא נעשה ממנו חס ושלום דין אכזרי, so that it shouldn't come out to be a דין אכזרי. And over here in the note he points out is coming from a פסוק in ישעיהו, הנה יום ה׳ בא אכזרי ועברה וחרון אף. What's אכזרי? Something that's inappro- approachable. רש״י says over there מוסר אכזרי, יסורי אכזריות is is in the context not in terms of cruelty versus, it's the תוקף הדין. It's not a matter of cruel, something that's cruel is not it can't be changed.

There's no מיתוק. Once it's unleashed it has to it has to happen in that framing of the גזר דין in in all of its strength. If there's more flexibility, there's more רחמים there, so then a person doesn't need to sit in jail for a year, maybe he could have five years of community service, he'll do something else, we'll be able to pay the debt in a different way. There could be a מיתוק, there could be רחמים. However, if it's a דין אכזרי, once it once it attaches over there at the lower level, then at that point it has to be carried out.

It can no longer be addressed at that earlier שורש to have a מיתוק. And therefore the צדיקים, in order to make a מיתוק, the sweetening of the דין, to be able to handle it differently, they want to do this at a higher altitude, not lower where the חיצוניים already grab it. וזה בחינת חתום תורה בלמודי. It's a פסוק in ישעיהו. It says that the the the the פשט in the פסוק צור תעודה, this is the beginning of the פסוק, bind this bind this warning. And חתום תורה בלמודי, seal the תורה in my in my תלמידים, in my disciples, and the יראי שמים, the way that we're learning the תורה is that when the לימודי ה' go, they act as רגלין to give the מוסר to the to the מוכיחי הדור, so they should seal the דין to keep it sealed off like we've been explaining from the חיצוניים, היינו בלימודי ה'.

They are the חותם רגלין. נחתם הדין תורה, but that the תורה the גזר דין is sealed through the לימודי ה' שלא יינקו ממנו החיצוניים. Period. והם, now, these לימודי ה', כשנגלה להם הדין תורה, when they become when they come to understand the גזר דין that's in place, הולכים ומוכיחים הדור. So the first thing that that that happens is הקדוש ברוך הוא reveals the דין with an עצה, there's going to be a גזר דין passed. So now that גזר דין comes to be through through with the עצה as it were of the of the צדיקים, what has to be done to even out the account.

However, the next stage is, well, this is dependent on the account needing this. The צדיקים can now go and they can be the מוכיחי הדור, they can bring the people back. Again, look at כלל ישראל now, look at כלל ישראל two weeks ago, it's a different כלל ישראל. The גזר דין was maybe on the old כלל ישראל. So when if it's later on, there's already been a sentencing, חס ושלום, there's already been a פתק, so now it's already the the דין is given over. But at the earlier time, the earlier the the the earlier altitude like we said, so now there could be a מיתוק הדין, that could be accomplished.

They can go be the מוכיחי הדור, and at that level also even when they're giving מוסר to keep it sealed up כדי להחזירם למוטב ולהמתיק הדין to be able to be מבטל the גזר דין. ואפילו בשעת מוסר נזהרים לחתום ולהסתיר, even at the time of giving over מוסר to כלל ישראל, they should keep it sealed up, not as explicit. There are certain consequences to starting to articulate, you know, certain things. He brings over here on the bottom that there were נביאים that did this and they were giving over the נבואה. Over there it was מוכרח to give over the נבואה the way that they received it, but what we see over here is people, you know, a person gives תוכחה, תוכחה is reproof, reproof is showing somebody the right way.

It's not always so simple. It's not it's not just an art, but it's also a science. It's not just a matter of of of telling people that they did the wrong thing. It could be that that would have disastrous consequences. Well, based on what we see over here, if a person's all fire and brimstone and they articulate things in a certain way, they have to know what the appropriate way to give over that מוסר is. That can be incredibly incredibly harmful. So they have to give over even the מוסר in a certain way שלא יינקו ממנו החיצוניים, so that the חיצוניים, these other forces that we said could be יונק, now again, you know, the entire reality, whether it's הלכה, whether it's פנים תורת הפנים תורת הנגלה, it all goes together.

All of a sudden somebody that's טמא touches the wine, they pour the wine, it affects the status of the wine, it affects the the spiritual status of the wine. That could that could affect a דין להלכה. Look at look what happened, nothing changed. To bring this close to home, the זוהר, Rav Chaim Kramer brings the זוהר, he says he infers from this passage anyone attempting to bring peace between two parties should minimize the gravity of the deed which precipitated the rift to the one who needs to be pacified. So he brings, we bring from משה רבינו, when הקדוש ברוך הוא by by the עגל, when משה רבינו was addressing the gravity of the עגל, and not to say a rationalization or a justification, but but that that כלל ישראל came to do it, he minimized the עבירה of the עגל.

I'm going to read a תרגום, a Hebrew translation of the זוהר over here: אמר רבי יצחק, בתחילה כשביקש רחמים עליהם מה אמר? What did משה רבינו say when he spoke to הקדוש ברוך הוא? "למה ה' יחרה אפך בעמך," why are you angry? וכי הדבר הזה איך אמר, עשה משה למה, והרי עבדו כוכבים ומזלות? What what is משה saying, "Why are you angry?" etc. ומשה אמר למה, אלא כך למדנו, מי שמְרַצֶּה את האחר לא צריך לעשות את אותו החטא לגדול, אלא יקטין אותו לפניו, ואחר כך יגדיל אותו לפני החוטא. When you go to the other person, they should realize what they did, and then come meet in the middle, come come to make שלום.

One person doesn't have to, again, leaving aside for a second משה's conversation with הקדוש ברוך הוא, sometimes a person, for various reasons, starts making more out of what was done to him, but the other person was just totally insensitive. They didn't make enough out of it, and therefore that's the way to bring peace. That's how הקדוש צדיקים bring peace: when they דאווען to הקדוש ברוך הוא, they דאווען on behalf, they're כלל ישראל's advocate. When they speak to the people to rebuke them, to urge them to repent, he brings from the מנחת אלעזר, then they make it, they're they're a little bit more they're a little bit more harsh.

However, רב חיים קרמר goes on, he says it doesn't mean necessarily fire and brimstone. It says that רבי נחמן teaches that not everyone is worthy of giving rebuke. It has to be with a pleasant scent, quote, "good feelings and yearnings in the receiver so that he repents." How to properly rebuke a person so as to arouse him to true repentance is a lesson in itself, one which is known only to very great צדיקים. So a person wants to be a צדיק, there's a million things you could do to be a צדיק, but if you're not ready for it, don't go around telling everybody what to do.

That's not your role to to start giving out מוסר. So over here, back in the text, says even when a person is giving מוסר, a person has to be נזהר לַחְתֹּם ולכסות שלא יינקו ממנו החיצונים, בבחינת ובמוסרם יחתום. And when giving it over, a person has to to to seal. ועל שם זה הם בבחינת חותם. And this is why the לימודי ה', this is why the צדיקים are the first leg of חותם, בבחינת רגלין. We said, and ultimately יראת ה' is בבחינה of נצח והוד. These are the רגלין, and the way that we look at the ספירות, this is where נבואה comes from, חכם עדיף מנביא, כליות יועצות, it's the kidneys which are sitting right atop נצח והוד, as it were, and the they're sitting right atop the רגלין.

ואלו לימודי ה' מרבים שלום בעולם, like we quoted from תורה י״ד. And the source of כבוד שמים, the that we need to restore כבוד שמים in order to restore שלום, we explained this these לימודי ה', אל תקרי בניך אלא בוניך. They build, they build the כלי, they build the structure, they put together, they bring שלום in the world between כלל ישראל and אביהם שבשמים, כמו שכתוב "וכל בניך לימודי ה' ורב שלום בעולם." So we see that לימודי ה' go together with שלום. חז״ל דרשן this in מסכת ברכות, these are the תלמידי חכמים, כי הולכים לפשר, they come to mediate, to make a פשרה ולעשות שלום בין ישראל לאביהם שבשמים.

Now, important to note, אגב, this doesn't mean letting bygones be bygones, just forgiving the גזירה. A person can't say that הקדוש ברוך הוא is מוותר on דין. However, if we put it into the framework that we said earlier, רצון ה' is all רחמים, it's all טוב. Sometimes the רצון of טוב dictates that there has to be discipline, there has to be a גזירה. If a person is able to attach at the higher level of fulfilling רצון ה', then it's not that the גזירה is just being put to the side, it's that it becomes unnecessary. The גזירה is to accomplish a purpose, there was another way to accomplish that purpose.

If at the lower altitude, so then this judge, this person who is the the שופטים, שוטרים, whatever it is that comes to that comes to apply the judgment, their job is not רצון ה'. I mean, it is looking backwards, but their job going forwards is to apply a particular discipline, to apply a particular judgment. That can't be fulfilled if it's not done. At that level is where the חיצונים are. That's where it becomes out of the hands, so to speak, the of the צדיקים, so that once the חיצונים attach at that level, then the the it becomes a much more difficult task, much more difficult opportunity to be able to get rid of a גזר דין.

ולפניו יתברך מקטינים הדבר ומליצים טוב בעד אדם, when the צדיקים argue to הקדוש ברוך הוא, they minimize. ולפני ישראל מגדילים החטא מאוד, כמו שמצינו אצל משה, like we find by משה, he's bringing over here from a זוהר after the חטא העגל, שאמר לה' יתברך, "למה יחרה אפך בעמך," ולישראל אמר, "אתם חטאתם חטאה גדולה," like we quoted. וכשהרע של הדור, to finish up this part, וכשהרע של הדור, when the the the עזות פנים of the דור, we mentioned this is one of the concepts that we're going to talk about, the עזות פנים, the ליצנות, you could have a person give a fiery speech, maybe let's say English is not their first language or they're not familiar with a פסוק or they mix things up, I'm sure I mix up a million things, a person can take, but I'm not speaking my תורה, I'm trying to give the the רבינו's תורה, and a person can not like

a presentation of something, whether it's a רב, the חפץ חיים says unbelievably strict things about somebody that that says לשון הרע וליצנות over somebody who's trying to share תורה. And now a person could a person could say what they want about me, and then they're going to say something about about רבינו because I misrepresented something. We דאווען that we have סיעתא דשמיא, that we're not we're not giving over our own things, we're talking out, we're we're becoming a צינור, we're trying to attach ourselves to something much greater than ourself. But a person that that that's a לץ, you try to go tell them a הלכה, and they don't like the way that you said the הלכה, you tell them you tell them something you learned a הלכה, and you want to tell them, sometimes you're in שול, you see somebody's תפילין are ממש in the wrong place, so you go over to them, you try

to say it nice. It's not you giving the מוסר, it's the משנה ברורה giving the מוסר, and yet they all of a sudden they don't like the way that you look, you're doing something wrong and it becomes a conversation, they go on the attack, this is ליצנות, this is taking totally the strength of what you're saying, and this is just one example, maybe it's not a good example, right? When a person is עז פנים, they they're they're not into a כלי, there's no attachment. Vis-à-vis the people, the צדיקים are the givers, they're being משפיע, they're giving over תורה education, they're giving over מוסר, and the people have to be a כלי to be מקבל, and if the people are ליצנים, the people have עזות over there, then that breaches the attachment with the צדיקים.

They have no אמונה in the תלמידי חכמים. גובר על החותם הנ״ל, so then that is going to override, as it were, this חותם. Comes the צדיקים to be able to bring people right in line with השם, and therefore what happens is that the גזירה stays sealed, so that there could be a מיתוק in the דין, and ultimately they can דאווען to הקדוש ברוך הוא that the דין shouldn't come to be. And what happens is that these people, they push back, they they they push back and they breach that seal. So now the גזירה is gonna are gonna come out.

ומקלקל אותו חס ושלום, they break so to speak the כח of this חותם, because what's the חותם? The חותם is a seal, it's everything is sealed up, the צדיקים are creating a שלום בין בין כלל ישראל, בין ישראל לאביהם שבשמים. Why? Because they're מקבל the תוכחה of the חכמים. Now this תוכחה of the חכמים, by the way, is not just somebody in our in the in as we learn this this lesson, this תורה, it's not just somebody telling you to be a little bit better. These are the people that are that are partners in the גזר דין, these are the people that are bringing the around, we we spoke so many times earlier on that a that צדיק, a תלמיד חכם who is learning the תורה, his mindset, the way that he thinks is a תורה mindset, they are a manifestation, they're the embodiment, they are in this world the חכמת התורה.

They are bringing the the גזר דין, the פסק תורה into the world, they're a partner in creation, the way that we have it, the way that we the way that the the שמות of הקדוש ברוך הוא are going to play out in this world, these are the צדיקים that create that. And now these people push back, they're breaking back the שלום instead of having that the שלום that the רצון השם is going to be fulfilled through כלל ישראל, they create this breach through pushing back on תלמידי חכמים. אזי, now the דין, חס ושלום, could become a דין אכזרי, because now it can't be taken care of at that higher altitude at creation of שלום.

Now it's, all of a sudden, the גזר דין is passed, and there's not going to be it's not going to be able to be sealed up, חס ושלום, רחמנא ליצלן, and it's going to become בתורת עונש. נתקלקל שלום העולם, ונעשה גירושין ומחלוקת בעולם, like we said like we said earlier on, when there's no שלום, when when when there's a misfit, right? You can't put the pieces in together, so then the water doesn't flow smoothly, the רצון השם is not going to come. So what happens? It comes the the power the it comes out of the edges, it could break things, it could become distorted, it could push out in weird ways against the hose, as it were, or it's going to leak.

But the רצון השם is going to come out not in the form of of love and רחמים the the way that it's expressed, but it's going to come out, חס ושלום, in in terms of עונש, and again refer to תורה ז׳ how this comes up in terms of גלות, and in terms of גירושין, and in terms of מחלוקת, in terms of פירוד, in terms of separation, that that when there's a misalignment, then the the the שפע that's coming down, חס ושלום, that that the people can't receive it in ארץ ישראל, and there's not going to be a משפיע and a מקבל, and even among צדיקים, some of the תורות we said they they could be creating מחלוקת, the idea of מחלוקת in the world, היפך השלום, בבחינת מתבל ינדהו, it's a פסוק in איוב, to be banished from the world.

It's לשון of הרחקה, כי מ'חותם' נעשה 'נדס', because כי הם במספר השוה כמובא, the לשון of 'נדס' is a לשון of of banished, and therefore the the לשון, the גימטריא is the same. We said by the way also, just to reference the first line of תורה י״ב, מה שאנו רואים שלפי רוב הלומדים חולקים על צדיקים, why do people חולק on צדיקים, and we had a long discussion over there about how people learn תורה, they receive from צדיקים, they say over the תורה of the other צדיקים, the צדיקים of the last generation, and we talked about this idea of of of שלום versus versus creating מחלוקת and how how that operates in line with with learning תורה, with learning תורה from from צדיקים and these these interactions as well.

Just to push it a drop further, paragraph ב: ויש חותם שהוא למעלה מזה החותם. There's a חותם that is an outer seal, as it were, from the בחינה of רגלין, היינו בחינות ידים המקבלים מוסר מאלו המוכיחים. The רגלין we are said are the צדיקים, referred to as רגלין for two different reasons. Number one, that we aligned the word רגלין with עצה and נצח and הוד. We talked about לימודי ה' as נצח and הוד based on the זוהר is talking about יראי ה', which is which is referring to the צדיקים, and we we talked about also that the לימודי ה', the צדיקים have a are talking about רגלין because they're the ones who are the שלוחים of הקדוש ברוך הוא to go give מוסר.

Now, with that מוסר, we said, in order to be received, there has to be a כלי for it, there have to be people that have אמונת חכמים. The בחינה of ידים now we'll address in one second why the ידים are higher up. What comes first, the thing that's higher, so if we're saying that earlier in the process comes the רגלין, we'll talk about that in a second. However, I mean just in order to make the צורה work out, again, these things are all משלים anyway, but over here he says, היינו בחינות ידים המקבלים מוסר, the hands that are receiving.

The hands receive מאלו המוכיחים בחינת ביד כל אדם יחתום, it's a פסוק in איוב, that there's a חתימה, there's a seal that's associated that's associated with with the ידים, so that the same way that if there's no recipient, there's no מקבל, there's not receiving the מוסר, again, what it's so to speak if a tree falls in the forest and no one hears it, if somebody's מוכיח the דור and nobody receives it, I guess they can get credit for being מוכיח, but if there's no if there's no שלימות like we said, if there's no system to it, so then where did what was the הוכחה?

The הוכחה is a proof, if there's a proof that nobody receives, then you didn't prove anything, I guess you could say, right? So the the seal in order to create the שלימות, the the system whereby that is going it's going to be effective, where that initial seal is not going to be damaged, that also depends, in a certain way, on the on the people receiving the מוסר. That's going to be the ידים, which, if they have אמונה, will create a second a second seal. והידים זה בחינת אמונה שנתקבל בה המוסר, בבחינת כאשר דבר ה' ביד משה.

This language comes up by משה talking to פרעה, brings over here the citation שמות ט' ל״ה and במדבר י״ז ה', בבחינת ויהי ידיו אמונה. When it speaks about when it speaks of משה's hands, משה's hands were אמונה. So we see the the connection between ידים and אמונה. Now, interestingly, over here in רב חיים קרמר's note, it it brings the it brings the מעשה by קרח, and it says that if קרח's, what what happened by קרח? First of all, part of the עיקר idea that we talk about by קרח is that קרח was challenging משה רבינו, קרח was challenging אמונת חכמים, but קרח also was was the the supreme ליצן, as it were.

His טענות were very, if you have a house full of ספרים, do you need a מזוזה? If you have a בגד of תכלת, do you need ציצית? These are ליצנות'דיק arguments. ליצנות is not just סתם telling like inappropriate material, ליצנות is taking something and and like we said, twisting it. So this was this was בעצם what was going on what was going on by קרח. Just to mention also from the קיצור ליקוטי מוהר״ן in תורה ז', because we're talking about אמונה, we're talking about creating a שלימות, so we mentioned at the end of last תורה that if there's no if there's no אמונה, if person if the people can't receive the תוכחה from the צדיקים, in תורה ז' he says, אמונה, תפלה, נסים, ארץ ישראל, הם בחינה אחת, כולם תלויים זה בזה.

To stay in ארץ ישראל where the שפע is, where there's going to be that connection to הקדוש ברוך הוא, that it depends on אמונה. כשפוגמים בארץ ישראל, which is אמונה, which is תפלה, אזי יורדים לגלות, חס ושלום. ועיקר שיורדת התפלה לגלות, אי אפשר לפעול לעשות נסים בעולם, which is the the גלות is essentially the exile of תפלה. This is the connection to הקדוש ברוך הוא. We're talking about a שלימות of a system. The צדיקים are are being מייעץ to הקדוש ברוך הוא, לימודי ה', and then they're connecting back, they're creating that connection through the אמונה in תלמידי חכמים, they're creating the connection of תוכחה that the people should be מקיים רצון ה' to avoid the גזירות, the גזירות associated with גלות, with פירוד, with מחלוקת.

And then he goes on also, which we're going to see now, that when people attribute נסים to דרך הטבע, that's also a breakdown of the system. They're taking that connection with הקדוש ברוך הוא at the highest altitude of relationship, even if טבע is a vehicle for that, but they're taking תפלה is also direct connection. rules, and they take it and they put it within the universe instead of המקום, הקדוש ברוך הוא, they put it into the universe of טבע, so this is this is דת כוזביות. תורה ז is unbelievable. I know that to me, to me it was it was unbelievable, it spoke to me, and also incredibly relevant.

It's only two שיעורים to go back and listen to תורה ז. So over here בבחינת ויהי ידיו אמונה. So this process, this process, we have the חותם, we have the צדיקים who are being מעיד, the צדיקים who cover up the דין as it were, and the צדיקים that go give תוכחה, but it's dependent on the outer seal of אמונה, that's the ידים. וזה החותם צריך שמירה יתירה. This חותם requires a שמירה יתירה because the inner חותם has the outer one. But as long as there's אמונה, so then that's going to preserve the כח of the inner חותם, תלמידי חכמים.

This outer one needs a שמירה יתירה, שלא יתקלקל, היינו שלא יתקלקל האמונה, כי כש כשחס ושלום נתקלקל החותם החיצון, when חס ושלום this outer, the אמונה, there's a פגם in the אמונה, יוכלו להתקרב לחותם הפנימי. So now, like we just said by קרח, once there's no אמונה and there's no אמונה in the חכמים, so now the power of the חכם, the חכמים, the צדיקים, they are מעיד for the הקדוש ברוך הוא the גזר דין, they can do their job, תוכחה, but where where does it end up if there's no כלי for it, if there's no ידים to receive?

ויתקלקל החותם הפנימי על ידי קלקול החותם החיצון, שהוא אמונה. And now the the impact and the effect of the inner חותם is going to be impacted when there's a קלקול in the outer in the outer חותם. וכשחס ושלום נתקלקל Just to mention briefly if if this is helpful, fine, if not, not. Why is it that the רגליים are so to say the the רגליים, how did the רגליים come first? So he mentions over here in the note from in the פירוש נעימות נצח that the דינים are sourced Every every ספירה is also made up everything that's in the כלל is in the פרט, what's in the פרט is in the כלל.

The the system, as it were, דין is is sourced in in בינה, in חכמה בינה. So בינה we said is structure to the חכמה. The source of דין, what's דין? דין is not necessarily bad, דין is a quid pro quo, the דין is a a judgment on something. So דין is sourced in בינה, and the way that it comes down through בינה, so that that we said that the צדיקים are נצח and הוד, and ultimately צדיק יסוד עולם, צדיק is יסוד. Again, I'm just saying it very quickly for purposes of mentioning it. So this first חותם is at the נצח and הוד and יסוד of of בינה.

And when the צדיקים give the תוכחה, when it's received by כלל ישראל, represented כנסת ישראל, that's that's מלכות, that would be that would be at the level of מלכות. So when we say that the כנסת ישראל, that כלל ישראל, the people that are going to receive, the נוקבא receiving from יסוד, so then those are ידים, those are going to be the חסד and גבורה would be like the ידים. Those are ידים at the level of מלכות, so that the רגליים are actually at a higher altitude than the ידים. If that makes sense, fine, if not, leave it alone, but it's just to understand that there's this this structure that we're representing in משל format that does fit, that does fit also in terms of the נמשל when it comes to the ספירות in themselves, the system itself, in terms of how הקדוש ברוך הוא is משפיע through all the levels, through the פרצופים, through the

through the ספירות connecting, מתחבר, מתקשר with כלל ישראל. There is a system and the system has integrity. וכשחס ושלום נתקלקל זה החותם הידים, we just this is what we spoke out just now from תורה ז, נעשה מזה כפירות, שהיא היפך האמונה. When a person now has דת כוזביות, that becomes היפך האמונה, that causes the break in the system. And that, we just said, is a breach in תפילה, it's a breach in connection to הקדוש ברוך הוא, it's a breach in ניסים, it's a it's a breach in in the attachment to ארץ ישראל, חס ושלום, ונעשה דת כוזביות, which is עבודה זרה.

And and this applies also, by the way, צדיק has his ביטול, we said that besides for just כעס, we talked in one of the earlier תורות, but just in terms of גאוה versus ענוה, these things smack of עבודה זרה, we're talking about התבטלות, creating a connection to הקדוש ברוך הוא. There's no I, כי עיקר עבודה זרה אין לה כח, because what's עבודה זרה? You're attributing some sort of autonomy, power, something to something else even if that's myself. Once a person says that it's not I'm not a מקבל from הקדוש ברוך הוא. What's my role? My role is to become a כלי to הקדוש ברוך הוא.

That's that that's the ultimate power, to be a pipeline to הקדוש ברוך הוא. When all of a sudden I I'm my own self, there's autonomy, there's something else, that's עיקר עבודה זרה. אלא על ידי שמקבל I'm sorry, כי עיקר עבודה זרה, the עיקר כח of these חיצונים, this קליפה of עבודה זרה אין לה כח אלא על ידי שמקבל מהידים אלו, בבחינת ויקח מידם ויצר אותו בחרט. Okay, we'll get to it in a in a second. This is where there's כח to this other force in the world through the ידים, through the breach in אמונה. I'm actually going to stop here, we're in the middle of a paragraph, and, אם ירצה השם, we're going to we're going to continue just to I wanted to keep it under under an hour.

Okay.