LM 22.11 — Chosam b'Soch Chosam, Appendix · תורה כ״ב

תורה כ״ב, we're going to be learning בעזרת השם the השמטות, the appendix of this תורה together, as we substantially completed the תורה last week. What is this appendix? So רבי נתן notes in in the print that I have that we spoke about this in the beginning of the תורה actually, that when רבי נחמן had originally presented the תורה, the he ended up sitting down with רבי נתן afterwards and going over it piece by piece, and that's the way that it was actually printed. However, these are these are ideas or small points that were in רבי נתן's notes from when the תורה was originally given over, and רבי נחמן didn't repeat these points, so he didn't put them into the תורה, but now he's adding them as an appendix, and we will go over them.

We'll see also, interestingly, at the very end he's going to note that when רבי נחמן originally presented the תורה, it was presented in a different order. These תורות are all their own universe, they all constitute a שלמות. You can dive into them at any point, and then as you go through, zoom back out and see a complete universe. So the the the תורה that we have, perhaps because of current events, the way that we ultimately printed it had to do with when there's a גזר דין in the world, it's a דין תורה. How do we achieve a מיתוק in the דין, and the צדיקים facilitate the the connection, as it were, in this context between כלל ישראל and הקדוש ברוך הוא, minimizing כלל ישראל's חטאים and sins, and arguing on behalf of כלל ישראל in a certain sense towards הקדוש ברוך הוא, and from הקדוש ברוך הוא to the יידן, giving כלל ישראל תוכחה.

And we explained, in order that the כלל ישראל should be able to be receptive to the תוכחה, and that there should ultimately be a מיתוק in the דין, and a חותם, and a חותם בתוך חותם, that connection is built through אמונה, and how do we have אמונה and achieve a connection with the צדיקים? Through עזות דקדושה. And that itself is an entire עבודה. It seems that when the תורה was originally presented, the entrance point was not specifically with in as relates to a גזר דין and bringing a מיתוק in the דין, but potentially more עבודה'דיק.

We'll see that it had to do with גן עדן, גיהנום, and and and בושה, and בושה being the opposite of עזות דקדושה, and and and it was in a different order, focused, you know, potentially more on the the עבודה aspect, and then letting everything else fit fit into place, and רבינו had switched it around. Now the just really super briefly, as we go through these pieces, they're just small, you know, each piece fits into wherever it fit in. There's not necessarily a flow between them. From from an עבודה'דיק perspective, we said that a person wants to achieve a connection with the צדיק, that אמונה through the צדיק a person is going to achieve a connection with הקדוש ברוך הוא, but we said also in a פרטיות'דיק sense, if we see this relationship between the גוף, the אור and the כלי as it were, the גוף and the נשמה, כלל ישראל and the צדיק, the how

do we achieve full integration where it's not just a a battle between them, even if one of them is גובר, but that ultimately there's a a כלי to the אור, becomes an expression of the אור. There's from the point of view of the world, the the the the world achieve it becomes an expression of מלכות, right? We can apply this dynamic at at at any altitude. So we we had said that the גוף should be משמש the נשמה. If the גוף is is serving the נשמה, so then the גוף is really facilitating and necessary and a part of that expression of the אור.

It's not just that the אור is competing with the גוף, there's competing considerations and one wins out, but rather that it's all part of it's all part of one שלמות, it's all part of one system. So how do we attach the גוף to the נשמה? How do we attach ourselves to the צדיק? We said through עזות דקדושה. The way that we achieve the עזות דקדושה and the שמחה is through יראה. יראה leads to שמחה. This שמחה is the process of נעשה ונשמע, of expansion, of breaking through this עזות דקדושה, we are able to attach ourselves to the צדיק or the גוף to the נשמה.

This is as opposed to the the עזות of the סטרא אחרא, the inappropriate influences that do compete, and this this would this would lead us on an alternate track, and it would cause פירוד. Instead of causing a שלמות, it would cause a פירוד. We understood this also in the context of ענווה versus גאווה, התבטלות versus a person a person being the opposite of of of ענווה, of having גאווה, having an alternate having alternate priorities. So how are we able to achieve שמחה? We explained, through ענווה, through יראה. ירא בשת is the the rearranged letters of בראשית.

I mean, this is at the the core of the world, why the world, why human beings were created, to ultimately be מכיר הקדוש ברוך הוא. But for us to be מכיר הקדוש ברוך הוא, we're not robots, but to to make the decision, so to speak, to the biggest decision that a person can make is to give up their בחירה, right? In other words, to acknowledge something as the truth. I don't really have a choice whether two plus two is four, but if you tell it to me and I never question it, that's one דרגה. Another דרגה is where I recognize that this is the that this is the absolute truth, right?

So therefore, as a person expands, נעשה נעשה ונשמע, they grow towards, not just נעשה and נשמע and תפילה and תורה, they grow towards תפילת השם and תורת השם, and ממש are נכלל in the אין סוף, so that is a function of ענווה and of ביטול. The opposite of that would be עזות דסטרא אחרא and גאוה. And we explained how how they correspond, that when a person is associating and subscribing to the negative עזות, that's not כפירה yet, but the עזות is עז פנים לגיהנם, and ultimately that could lead to כפירה, which is which is even worse.

And this was, like we had mentioned, this was the starting point if you talk about גן עדן and גיהנם, this is the result. גיהנם is the result, even though other עבירות, we saw the מדרש by אברהם אבינו that there's גלות, exile, פירוד, the opposite of שלום, is the punishment for other עבירות, is what אברהם chose, because as long as a person is in גלות, they can still break through and they can attach themselves. Once a person is in גיהנם, so it's already governed by the negative forces, but עזות, עז פנים, stay the punishment is in גיהנם, and ultimately that lead to כפירה, which is which is even worse.

So let's do the first of these השמטות, where we're going to use a פסוק to express this idea of the מוכיחי הדור, of the צדיקים who are the רגלין, the צדיקים who are give עצות, as it were, to הקדוש ברוך הוא, and the רגלין the other way, they give they bring the תוכחה to to from הקדוש ברוך הוא to כלל ישראל. וזה Now this is what the פסוק says in דברים פרק ז פסוק יב, והיה עקב תשמעון. עקב means a heel, but this would be the result, והיה עקב תשמעון את המשפטים האלה. The end of the פסוק says: If you listen, or as a result, as a שכר for listening to these laws, ושמרתם ועשיתם אותם, and you guard them and do them, ושמר ה' אלוקיך לך את הברית ואת החסד אשר נשבע לאבותיך, הקדוש ברוך הוא will guard the ברית, the covenant, to your forefathers.

By the way, רש״י says והיה עקב תשמעון, I'm just going to say this out, אם המצוות הקלות שאדם דש בעקביו תשמעון, brings from a מדרש, but this fits very well when we talk about where a person's holding his allegiance, his אמונה. We're not just necessarily talking about big things, or even we're necessarily not talking about big things. People subscribe and do things for all sorts of reasons. It's the subtlety. If you want to see where a person is really holding, it's not necessarily in what they do, but it's in who they are. What defines a person, in term this is true in terms of gratitude, in terms of relationships, it's the little things.

But in any event, והיה עקב תשמעון את המשפטים האלה, עקב is literally a heel. That was that would be the result, it's what comes at the end of something, בבחינת רגלין, because the עקב is the is the רגל, והרגלין הן בחינת המוכיחים כנ״ל. So now we're going to we're going to speak out the פסוק using using the way that we explain this in the תורה, ולהם מגלים הדינים, that to the צדיקים, to the to the רגלין, to the מוכיחי הדור, they will they will have a an advance notice of what was נגזר בשמים, והם מוכיחים את הדור.

And based on this, we said that since הקדוש ברוך הוא will reveal the גזר דין, we said this in the beginning of the תורה to the צדיקים, even before it's passed, so they will דאווען on behalf of כלל ישראל, although they will not reveal, they'll keep it under wraps, they'll keep it under a seal so that the negative forces, the חיצונים, won't be יונק. But at the same time that they're דאווענינג on behalf of כלל ישראל, they will go give תוכחה to כלל ישראל, to try to obviate the need for a דין, to try to bring a מיתוק in the דין.

So והם מוכיחים את הדור, they will give rebuke to the דור, וזה והיה עקב תשמעון, that's what this פסוק says. היינו שמבחינת רגלין, from the בחינה of רגלין, the צדיקים, the מוכיחי הדור, from the עקב, היינו המוכיחים, תשמעון את המשפטים האלה, will be heard the דינים, the judgments of השם, כי להם מגלים אותם כנ״ל, because the צדיקים will understand what's coming down the pike or potentially coming down the pike, what these משפטים are, and without expressing them outright, we said there's a חותם, they'll keep them under wraps, but והם מוכיחים את הדור, and based on these דינים, they will go to כלל ישראל and they will be מחזיר them in תשובה, they'll bring them back in תשובה כנ״ל, and that's how we read the פסוק.

So the והיה עקב, that the because the צדיקים are aware of the גזר דין and they want to mitigate it, mitigate it, therefore therefore, what's the end of the פסוק, תשמעון את המשפטים האלה, you will listen to the תוכחה when they go and bring the תוכחה. Okay, in discussing the עזות דקדושה, we had specifically mentioned שופר, although in speaking out the תורה, we also mentioned other קולות. The קיצור brings a lot of other examples, so he says over here: כל הקולות, all of the קולות of קדושה, it could be the קול צעקה of screaming out in תפילה, קול אנחה, where תורה ח' we talked a lot about sighing and groaning, the קול of a שופר, the קול of זמרה, of song, that תורה ג' speaks a lot about song, הן בחינת עזות of קדושה, all of these are a בחינה of עזות.

כל המוכיח הוא בחינת קול שופר, the קול of the rebuker of the צדיקים, that is a בחינה of קול שופר, getting people to do תשובה, to repent, כמו שכתוב, where do we see this association? It's a פסוק from ישעיה: כשופר הרם קולך, that like a שופר you should raise your voice to give rebuke to כלל ישראל, this would be עזות דקדושה. וכן, קול נגינה, also the sound of song of קדושה, וזה בחינת: היטיבו נגן בתרועה. It says play skillfully, or to to beautify your song, נגן בתרועה, but it associates ניגון and נגינה with תרועה, with תרועה which is like שופר, of bring people close, again, the עזות דקדושה associates people with צדיקים so that they can give תוכחה, so that they can give rebuke to the people and bring them close, ultimately achieve achieve an association with the true צדיקים, אמונה, and again, leading to the צדיקים being able to achieve a מיתוק in the

דין. כל הניגון הוא בחינת תרועה, בחינת שופר, בחינת ואתה תירש עמי, and you should lead my nation כנ״ל. This is ultimately the תכלית of the קול שופר, of the עזות דקדושה, to achieve an attachment to the שבעה רועים and to משה רבינו and the רעיא מהימנא, and therefore, the עיקר of נגינה is really the תרועה. And we we, in fact, in in תורה ג׳, the we we addressed at length the idea of hearing נגינה and the source of the נגינה, and when a person hears a נגינה from a צדיק versus from an improper source, so we discussed the idea of נגינה at length.

The next piece over here, we discussed the idea of נעשה ונשמע, the process we associated נעשה with תורה and נשמע with תפילה. We spoke in this תורה and in earlier תורות about מקיפין and bringing them bringing in the מקיפין, an iterative process where a person is is מבטל themself in a certain sense. If you think about a circle, a circle does two things: a circle in a certain sense explains what's on the inside, it draws a marker what's on the inside, but it also draws a marker what's on the outside. How do you expand yourself?

By by התבטלות, in other words, one of the ways, just למשל, we talked about the idea of גאווה versus ענווה, is when a if a person starts off with themself, גאווה, they they ascribe everything to themself, to their point of view, to their priorities, so then they draw the circle around themself and that doesn't move. The way that they relate to things outside the circle is they have to find a way they put, you know, so to speak, their קאפוטע on אברהם אבינו, they take things even that are loftier, and they draw the the outer circle around their perception, their their נגיעות, and now they're they put everything and they describe everything and attribute the value of everything to to within their value system.

That way they stay on top. The other way to do it is a person says, listen, who am I? I'm 10 years old, 20 years old, 30 years old, 40 years old, however old I am, whatever, I'm the sum total of my life experiences, my skills, my intelligence, it's still limited, ultimately limited כלפי those above me and going all the way up to the אין סוף, everything's a limitation, and therefore I understand that if I draw a circle around myself, למשל, so to speak, well, that's just a moving target. In other words, I if I the more התבטלות I have, if I'm able to expand that circle, and I'm able to relate to things on their own terms, I can relate to those things that were previously outside the circle, מקיפין, I can develop a relationship with it, and now the circle will be broader.

So through this process, through התבטלות, through ענווה, through שמחה, then I am able to cut through that circle, that's through the קולות, through the עזות דקדושה, and I'm able to I'm I'm able to to to grow in אמונה and to grow towards the אין סוף. This process is through, we said, through תורה and תפילה. תורה is represented by נעשה, and תפילה is associated with נשמע, things that I will hear, things that I have a relationship with and I reach outwards toward I reach outward toward to them to create a relationship, I reach out to הקדוש ברוך הוא, it's it's more than me, but through יראה, through בושת, I stand in awe, and then אהבה is more outward generating, right?

In other words, יראה is, in a certain sense, this makes sense, right? יראה is something that I'm here, and I'm afraid or I'm in awe, so to speak, of it. אהבה is more self-generated, it's something that I am coming inside out, it's pouring out of me. So first I have יראה, I come face-to-face with something and I'm in awe of it, I want to come close to it, and the more that I have a relationship with it, so then אהבה, so then I want to be associated with it. Once I once I have that encounter, so now that can translate into אהבה, and the more that I come close, the more I realize how great it is, the more that it generates יראה, וגילו ברעדה.

So over here, he says, בימי רבן גמליאל, we're talking about רבן גמליאל הזקן, there were two רבן גמליאלs, the first רבן גמליאל was the grandson of הלל הזקן: הלל, שמעון, then רבן גמליאל, who we're talking about, then there's רבן שמעון בן גמליאל, and then the next רבן גמליאל, he was a נשיא at the end of בית שני. So in the days of רבן גמליאל, היה הדר שהיתה תורתם בחינת נשמע, their תורה was on a very high high level, they will see that there was a certain כבוד at that point, people would stand when they learnt, when they learnt תורה.

So is that that was a בחינה of נשמה, was even a higher דרגה, בחינת תפילה. When if we say עמידה, or to stand, is representative of תפילה, we call the תפילה the עמידה. So we're going to see וזה שאמרו רבותינו זכרונם לברכה בימי רבן גמליאל היו לומדים תורה בעמידה, they wouldn't sit, but rather they would have a certain relationship, a certain כבוד, there was a certain awe over there. They would learn תורה with עמידה. עמידה הוא בחינת תפילה כנ״ל ועל כן משמת רבן גמליאל, when רבן גמליאל was נפטר, בטל כבוד התורה, then the this level of כבוד התורה, this relationship with this with this level of תורה that the generation of רבן גמליאל had was was בטל.

כמו שאמרו רבותינו זכרונם לברכה that that when רבן גמליאל died, so the people had stopped learning standing up, and just to place it in history also, רב חיים קרמר brings that רבן גמליאל was the true leader of the Jews, and he had attained the level of תורת השם itself, and therefore he had seen the גזר דין coming on the horizon, the destruction of the Holy Temple. It was known 40 years prior to the actual destruction, he brings from the גמרא in יומא דף ל״ט, and therefore he was giving תוכחה to כלל ישראל. At that time there were the צדוקים, the false leaders of the of the others to סטרא אחרא, and therefore when רבן גמליאל died, people lost this attachment at that level to the צדיק, and their attachment to that level to the clarity, to the תורה, and the the influence of the צדוקים became more prominent, and ultimately that led to גלות, because

we know צדיק, we said צדיקים מרבים שלום בעולם, when the when the צדיק and the צדיק's influence, as it were, because of the what we have access to in this world, and the the what what the people subscribe to, when the influence of the צדוקים grew greater, so then that ultimately led to גלות. K, the next piece, where it says ובכל עולם יש בחינת נעשה ונשמע, everything is in ערכין, so this this process, this iterative process where I relate to X, and Y is beyond me, I have some sort of relationship within it, but I have not yet incorporated and integrated into myself, we've explained, let's say, in the process of learning.

The I think I I've quoted רב יעקב וויינברג before, I believe that that's where I heard it in a שיעור, says there's an idea that a person's supposed to חזר four times. It doesn't just mean to repeat something over four times, it's a process. First a person a person plows. What is plowing? It's getting himself, getting the land ready to put the seed in. A person has to become receptive to the ideas. He has to encounter it, he plows, he makes himself able to plant. Then he understands the idea, and now he's not going to push back, he's made himself receptive, he understands the idea, he now learns it and now it's a kernel of truth.

What happens after you plant? And now something grows, now you harvest. Now I make it mine, I relate to it in terms of other information that I have, right? I see its applicability and it becomes something that's now in my in my tool box. And what do I do after that? I eat. At a certain point there's something becomes not just what like we said before, what you do versus who you are, there's also what you know versus who you are. If it's something that you know, there's me, there's the knowledge, and then I know it.

But there is things that are just inherently part of my personality, and now I've expanded. I now my personality, my operating system, my דעת has grown, and therefore this is the process of נעשה ונשמע. So this whole process of having the the חיצוני and the פנימי, of having the מקיפין, the things that are on the outside of the circle and the circle, and being able to expand is a is a existed at every level within the בריאה, and therefore he explains שבכל עולם יש בחינת נעשה ונשמע וכן במלאכים יש נעשה ונשמע. So remember, we're not talking over here about נעשה ונשמע about the the choice that כלל ישראל made we will do and we will hear.

We're talking about נעשה ונשמע as נעשה there's something that I that actually I relate to, and נשמע there's something that I will hear that I have not heard yet. We're talking about it from the point of view of a system, so he says don't get confused and think that נעשה ונשמע is only part of the human element, נעשה ונשמע like so much of פנימיות התורה, it's if you look at the the way that it's expressed, so then there's different expressions at different altitudes, various parts of the בריאה, but if you understand you look at the פנימיות התורה, you look at it from the point of view of the computer code, the code in the system, the structure that הקדוש ברוך הוא is building, is layering on at various the the the בריאה at various altitudes.

So this נעשה ונשמע is one of these ideas. The way that it the way that it expressed itself and manifests from the point of view of כלל ישראל was the statement that כלל ישראל made, but the process of growth in תורה and getting close to הקדוש ברוך הוא, that process is something that exists within within the בריאה. And we'll see in a second, we're going to quote the נפש החיים, it doesn't necessarily mean that the מלאכים have the same ability to effect this process, or the same ability to move through the process and to control the process the same way that כלל ישראל, that a Jew is able.

able to do with his הייליגע נשמה, that a Jew is able to do with his בחירה, that we're able to relate to the בריאה in a certain way and we ממש can grow and lift ourself up, we can elevate ourself and elevate the elevate the בריאה. We know that that when we say קדושה down here, the מלאכים can't even sing שירה to הקדוש ברוך הוא until we say קדושה in in שול with a מנין, and then the מלאכים are able to sing קדושה. So we control the process. So we relate to the process differently, but the process itself exists through the בריאה.

And he says, וכן במלאכים יש נעשה ונשמע כמו שכתוב, the פסוק in תהלים says, ברכו השם מלאכיו גבורי כח, that the the the strong spiritual beings, עושי דברו, they do Hashem's will, Hashem's word, נעשה, לשמוע בקול דברו. So we see that the way that the מלאכים, their הנהגה is עושי דברו, it's נעשה עושי, לשמוע in order to hear the קול דברו, the sound. כמו שאמרו רבותינו זכרונם לברכה, that was it's the גמרא in שבת, that when כלל ישראל said נעשה ונשמע, בת קול went out, מי גילה רז זה לבני, who revealed this secret, רז שמלאכי השרת משתמשין בו.

It's a רז, it's a secret that the מלאכים relate to, שנאמר גבורי כח, this פסוק that we just quoted. So he brings over here in the note, he brings from the נפש החיים, from צדקת הכהן, from בני יששכר, that the כוונה is not that the מלאכים are able themselves to grow ממדרגה למדרגה, although, yes, it's a function of the בריאה perhaps, that כלל ישראל are able to, אתערותא ד-, this is אתערותא דלתתא, that we are able to inspire, affect the change in the בריאה. As far as the מלאכים themselves, we relate to מלאכים based on a פסוק in זכריה, ונתתי לכם מהלכים בין העומדים האלה.

A מלאך is an עומד, a מלאך is not a a a one who goes. He's not a הולך. A person is a הולך. And he brings over here the פסוקים by the מלאכים going up and down the ladder by יעקב's dream. But in any event, איך שיהיה, the the the point over here is that נעשה ונשמע is not something that's just local to a particular decision, to a particular מצוה, to a particular בחירה, but this idea of נעשה ונשמע that we're tapping into, that we're engaging in, in the world until we elevate ourself and the world with us until we achieve that we're נכלל in the אין סוף, we're נכלל in הקדוש ברוך הוא, climbing the ranks of the relative תורה and תפלה, נעשה ונשמע, until the נעשה becomes the נשמע and we go upward until תורת השם, תפלת השם.

This is something that the that is layered that that is layered into the בריאה. Further, אי אפשר להתקרב אל הקדושה כי אם על ידי עזות. So if we're essentially connecting, creating a קשר between the entire בריאה and הקדוש ברוך הוא through the צדיקים, through the connection with the צדיקים which is built through עזות, so that means that the מדה of עזות and עזות דקדושה is central to the entire בריאה. The world was created for mankind, with כלל ישראל being at the center of attaching themselves to this purpose. This is achieved through עזות. עזות, we said, is the מדה of being able to attach oneself to something that's outside, it goes beyond all of the more immediate influences.

The the עזות, the קולות of קדושה cut through all of the noise. So that if you think about it in a certain sense, we said we drew a circle, what is it that we're able to anchor ourselves outside of that circle, we're able to break through the things that would keep us down? That's the עזות. So he says, אי אפשר להתקרב אל הקדושה כי אם על ידי עזות, כמו שכתוב הוי עז כנמר, that this is one of the positive מדות, כמבואר לעיל, וכן אמרו רבותינו זכרונם לברכה לא ניתנה תורה לישראל אלא מפני שהן עזין. And why was the תורה given to כלל ישראל?

Otherwise, we would just get caught out. הקדוש ברוך הוא created all of these, the רע or the perception of רע, and all of these influences so that we can make a בחירה, so that we could fight back. And we discussed, I think, in one of the earlier שיעורים, it's not really a fifty-fifty, even fight, right? Because if you have אמת, אמת is clarity, so then that's not, I say white and you say black and we fight it out. Once you have a perception of the אמת, everything else falls away. So therefore, the the רע, in a certain sense, in order for it to be fifty-fifty, has to even it out in other ways, and it becomes a much more immediate force.

We look around, and we see all of the all of the negative, some of it seems to have more כבוד, the negative influence, some of it seems to have more power, it's more desirable, it's more local to our גוף, it's pulling us in a way that we can't even relate to our שכל, it's just a much stronger type of influence in an immediate sense. So therefore, we need in order to achieve the purpose of the world, if it wasn't for the fact the גמרא says, I don't have the גמרא at my fingertips right now, that if it wasn't for the סייעתא דשמיא from הקדוש ברוך הוא, we wouldn't be able to defeat our יצר הרע ever.

But the or I heard a story one time from רב שמשון פינקוס זכר צדיק קדוש לברכה. He he was talking, I think he was talking about תפלה, actually, and he was saying that we think about תפלה as, yeah, I have to דאווען so that I could run to work and do my השתדלות, that תפלה is השתדלות. And the example that he gave was, you can imagine somebody who is a doctor, is an emergency room doctor, and he is the only doctor on staff, and there's thirty patients. And obviously, one person can't be in thirty places at one time, but generally speaking, it's quiet.

So what do they do? They give the doctor a cell phone, they give him a phone number and they say in the event that it just things go haywire, so you know, this is the number that you call for help, you'll have immediate help. And sure enough, there's a code red or whatever it is in the hospital, one, two, and things are just going off the wall. And he tries to go from one place to another, and רחמנא ליצלן, things don't go well, and he gets called up before the board, before the court, whatever it is, and they find him guilty.

And he says guilty? How could I be guilty? A person can't be in ten places at once. And they say yes, because your השתדלות was not to be in ten places at once, it was to be in control of the situation, to be able to identify what was necessary and to be able to reach out when appropriate. The עבודה wasn't for you to do everything, it was to reach out. We can't fight the יצר הרע, what we can do is reach out. We can reach out in תפילה, and we reach out through this עזות, we reach out to the צדיקים.

This is what's going to affect the מיתוק הדינים, this is what's going to elevate us and the בריאה along with us, the מלאכים along with us, and therefore the reason that תורה was given to כלל ישראל specifically because they have this מידה of עזות that they would be able to overcome it. רש״י over here has a different פשט. There's a interesting discussion between the the notes in the two in the in different ליקוטי מוהר״ןs that I have address it in different ways, that רש״י says no, that's because כלל ישראל have the מידה of עזות, and then the תורה was to going to temper that מידה of עזות, whether or not that's just a different different פירוש or whether that's the other side of the coin that goes together because we have this מידה of עזות that would lend itself to us being susceptible to, you know, whenever whenever somebody does something good, we do it

better. Whenever somebody does something bad, we do that better, too, and therefore we're given the תורה in order to get us on track to be able to divert and to channel this tremendous עזות in a positive way that we have this tremendous כח, which isn't necessarily good or bad, but since without the תורה it would be channeled towards bad, it would be greatness in a negative sense, so therefore the תורה was given to כלל ישראל specifically in order that we could channel this in the right direction. But איך שיהיה, this is he quotes the רמב״ן over here that the ישראל ראויים לכך מכל עם, because a גמרא in ביצה says שלשה עזים הן, ישראל באומות, כי יעמדו לו נסיונות, או יהודאי או צלוב, that the כלל ישראל would have this מידה of עזות, would be able to say either I'm going to stay Jewish or I'll take the צלוב, or I'll live as a Jew

or I can die as a Jew. The רב נח ויינברג זצ״ל used to say that if a person understands what they what they're able to die for, but that means that for sure they should be able to apply that and understand what they're living for, right? People can die in a fantastic way. You know famously the גמרא by by רב יוסי בן חלפתא, maybe? Have to look it up. Says who's a בן עולם הבא? He's one of the עשרה הרוגי מלכות, who I think we probably quoted this in one of the earlier שיעורים, that was that that was going to be put to death for teaching תורה publicly.

And he went to his רבי, and his רבי said who allowed you to do this? You know, who allowed him to do this? He was an unbelievable צדיק, he was teaching תורה in public against the Romans, against the decree at the threat of death. And he said, well, one time I mixed up the pockets with the the money that I had for personal use and the money for צדקה money, and by פורים, and I gave it all to צדקה, like we just said before, the דשבקיה of the small things, so he mixed up the money, maybe he would fudge a little bit.

No, he gave it all to צדקה. And in this he said he's a בן עולם הבא. The תניא already talks about the fact that we have קל שבקלים who are who are willing to be able to die על קידוש השם, which is an unbelievable tremendous דרגה, and he discusses how it is that they're able to awaken this to die על קידוש השם. But before that point, it's a דרגה also to live with that reality of הקדוש ברוך הוא, to not just die על קידוש השם, to live על קידוש השם. Okay, going on to the next piece.

We're going to talk about the מידה of בושה. There's a משנה that says בושת פנים לגן עדן, how great is the מידה of בושה. ירא בושת, we said the letters of בראשית. The the תכלית, סוף מעשה במחשבה תחלה, we've said in earlier תורות we talk about the תכלית, the תכלית of the בריאה, התפארות, the התפארות that הקדוש ברוך הוא gets from כלל ישראל. This מידה of בושת is a מידה of כלל ישראל. גדולה בושה שנכפלה שני פעמים בפסוק. It's a פסוק in יואל, how great is the מידה of בושה, the מידה of shame that that it was repeated twice in the פסוק, ולא יבושו ולא יבושו עמי לעולם.

So I'm going to quote the גמרא where this comes up. There seems to be a difference in גירסאות in the גמרא. I'm going to quote it as quoted over here in the note that the גמרא says in מועד קטן דף ט, רב שמעון בן חלפתא איפטר מיניה דרב. רב שמעון בן חלפתא was leaving רב. אמר ליה לבריה, זיל לגביה דליברכך. So רב said to his son, it's a question who went to who and who gave the ברכה, but אמר ליה, so he went he said go over and get a ברכה from him. אמר ליה, יהא רעוא, it should be הקדוש ברוך הוא's will, דלא תבייש ולא תתבייש, that you shouldn't be מבייש anybody else and you shouldn't become embarrassed.

So he went back to his father, the way that we're Rav asked his son, what did רב שמעון בן חלפתא give you a ברכה? אמר ליה, so he said, מילין בעלמא הוא דאמר לי, he told me a nice ברכה, סתם nice things, don't embarrass anybody else, what goes around comes around, if you don't embarrass anybody it won't embarrass you. אמר ליה, so Rav said to his son, ברכך ברכתא דברכן קודשא בריך הוא לישראל. He gave you a ברכה that הקדוש ברוך הוא gave to כלל ישראל, or gives to כלל ישראל. ותנא בה, and he repeated, ותנא is like a לשון of ושנה בה, דכתיב: ואכלתם אכול ושבוע והללתם ולא יבשו עמי לעולם, וידעתם כי בקרב ישראל, and the end and it continues on, ולא יבשו עמי לעולם.

So just reading in the English, understanding the פסוק and then a few words of how it relates to our lesson, the פסוק says, the full פסוק says that you should eat in abundance and be satisfied, and praise the name of הקדוש ברוך הוא who dealt with you wondrously, and my people shall never be embarrassed, and you will know that I am in the midst of כלל ישראל, and that I am your your God, I am הקדוש ברוך הוא, there is no one else, my people will never be embarrassed. The רב חיים קרמר in the note gives a few different ways of learning of learning this idea, learning what the ברכה was, to understand.

רבי עטיה also speaks to it, but פשט he says, don't embarrass anybody else, we'll have to see what that means, and then you won't be a ביישן. If you're not a ביישן, that relates to our lesson of עזות דקדושה, that if you are not going to be מבייש, then you will not have the מדה of of being a ביישן, meaning לא הביישן למד, that you will be able to break through, you won't you won't be embarrassed from the negative forces, you'll break through to the forces of עזות דקדושה, you'll attach yourself to the חכמים, to the צדיקים, to אמונה, to הקדוש ברוך הוא via that.

The way that רב חיים קרמר says a few different ideas: number one, he says starting from the beginning of the פסוק, ואכלתם אכול ושבוע והללתם, that you're going to eat and be satisfied and praise הקדוש ברוך הוא. One of the things we said earlier, both in terms of כלל ישראל vis-a-vis the צדיקים or the גוף and the נשמה, is that how do we relate to the גוף? Forget about which one is stronger, what overpowers the other one. Is the גוף functioning as a מרכבה for the נשמה? Are we משמש the צדיקים? Are we one organism?

Does the light shine through? Right, we've spoken in the past about קליפה and קליפת נוגה, and this the the idea that you could have something that's so to speak physical or קליפה, but that it could function in in multiple ways: either it could function on its own, it has its own identity, or the light is shining through it, the light is elevating it, it's a function of עבודה. And he says over here, they shall eat, yet says רב חיים קרמר, yet not be drawn to their physical desires, they shall praise the name of השם, for their bodies will be enlightened by their souls' perception.

If the גוף itself will become elevated, the light will be shining through the גוף. It's like when light shines through a window, it's not just that the window moves out of the way, there's no you wouldn't be able to separate, the light is ממש shining through, depending on the glass, it might even amplify the light as far as our ability to receive it. Because of this, they will never be embarrassed. The עזות is going to come from the עזות דקדושה. They will know that I am their God in the midst of כלל ישראל, and now that they're going to be able to have עזות דקדושה, they're going to go not only נשמה, they'll be able to break through to נשמה, the higher levels, and it continues again, my people won't be embarrassed, they'll have יראי בושת before God always, because they'll continuously be going in higher levels.

He has two other ways of both sort of like, you know, the way that packaging it, but in order to fit it in with our lesson, one of the ways he says that that with regard to unholy עזות, don't embarrass others, don't act with גאוה, don't act with arrogantly towards others, but with regard to the עזות דקדושה, you won't be embarrassed, meaning you won't be embarrassed before the false leaders, before the more immediate influences at a lower altitude at this world that'll keep you down, but rather you'll be able to not be embarrassed because because you're not engaging in גאוה, you're not engaging in סטרא אחרא, you're not relating to that to embarrassing others, to to engaging in the wrong ideals and the wrong priorities and sort of radiating that out and keeping people down, so therefore לא תבוש, you won't become embarrassed from this from these types of forces and you'll be able to

break through to עזות דקדושה. Alternatively, the way he says it is is that with regard to holiness, with regard to קדושה, don't embarrass others, meaning you should be humble and negate yourself to the אין סוף, with תפלה, with שבח, with הלל to הקדוש ברוך הוא, but with regard to the to the סטרא אחרא, with regard to the other side, you will not be embarrassed, meaning you won't be embarrassed to perform מצות in front of those who might mock you, mock you, might keep you down. So, again, different ways of understanding, of packaging the dual ברכה of not embarrassing and not being embarrassed, but understanding in the context of our lesson.

Very the לשון is very short over here, it's like a small quip. Okay, the next one says: הגן עדן והגיהנם הם בזה העולם ממש, that גן עדן and גיהנם are ממש in this world, אך אי אפשר לבוא ל... שמחמת הקרירות שבצד צפון ודרום, that גן עדן and גיהנם are ממש, ממש in this world, but we cannot access them because of the the cold of the north and the south. Now, what does this mean? Just first first principles, there's a lot of notes in the print that I'm using, the idea that גן עדן and גיהנם are in this world ממש.

We have to understand that הקדוש ברוך הוא created the world. We open up ספר בראשית, it is not there there might be multiple levels of truth, it's true on every level, but the same way that we talk about, yes, on one hand, אברהם is חסד, יצחק is גבורה, יעקב is תפארת, and very often we talk about the principles of תורה through the lens and through the stories that play themselves out, but on the other hand, these are not משלים. There was really 100% an אברהם אבינו, he is our father. There's a יצחק אבינו, he is our father.

There's a יעקב אבינו, there was the four אמהות, and the same way that הקדוש ברוך הוא gave us the תורה and the תורה speaks to things that really happened in the world. There was an אדם הראשון, הקדוש ברוך הוא created mankind, הקדוש ברוך הוא created the trees, הקדוש ברוך הוא created the animals, there was really an אדם הראשון, there really are four rivers, there was really a גן עדן, this is not allegory. And therefore, there really is a גן עדן and גיהנם in the world. The רמב״ן talks about it in שער הגמול, and the גמרא there's there's all sorts of discussion in the גמרא about so to speak the size of the world.

What does that mean, the size of the world as opposed to גן עדן, as opposed to גיהנם, and you know, what's larger. So point number one is that there is, whatever it means, it might be that there's a גן עדן below and a גן עדן above, how do we access it, if we would see גן עדן in the real world, would it really look exactly like we we think about looking in this majestic way? These things are way beyond me, we can't speak to them, but whatever exactly it means, there is an element of גן עדן and גיהנם in this world.

Can we access it? Do we know where it is? No. Why? Because of the קרירות, because of the cold. Now, without commenting specifically on that line, what it means, because it's way beyond me, but I I I think that there's a there's a פירוש over here that brings together very nicely, ties together this idea with the next line. He says, צער הבושה, the צער of בושה, of embarrassment, of shame לעתיד לבוא גדול מאוד יותר מעונש גיהנם. The embarrassment is even greater than the עונש of גיהנם itself, and therefore we have to use this מדה of בושה כלפי הקדוש ברוך הוא so that we shouldn't go כנגד His רצון.

We're standing in the presence of the King, if to understand that what is the greatest punishment? The greatest punishment even more than גיהנם, so to speak, itself is the בושה associated with גיהנם, and therefore if we can apply if בושה is that great of a motivator, so to speak, or reverse motivator, the כח of the בושה, we could tap into בושה of understanding of of living with אמונה of a בושה before הקדוש ברוך הוא not to go כנגד His רצון. Now, the to I'm going to read a little bit of this פירוש because just to make a little bit to me, to make a little bit of of sense out out of what he's saying, רבי עטיה brings over here, what what's going on?

We have גן עדן and גיהנם, and we're saying that it's in this world, which means that it should be accessible, it should be relatable, it's something that's in this world, and yet do we have any idea, any inkling what we're talking about when we say גן עדן and גיהנם? No! So therefore, when we talk about בושה, we know, חז״ל are telling us, that there's בושה לעתיד לבוא, and this is going to be part of the punishment. So we would say, listen, embarrassment, we can get over embarrassment, maybe the fact that we have בושה in this world, so we understand, we have an idea what בושה, we have an idea what בושה is.

So he brings over here, he's quoting from ליקוטי תפילות, says, שביאר גדולת הצער של גיהנם שהוא נורא מאוד, ואף על פי כן צער הבושה גדול ממנו, that the בושה, as great as terrible as the בושה as the צער of גיהנם, rather, is, בושה is greater, ואי אפשר לנו לצייר כלל בזה העולם. But don't think that because we have a relationship with an idea, with a reflection, with an aspect of something that we understand as בושה, that we understand and can quantify what it means, well, if that's what בושה is, okay, it's pretty terrible, but we've all been embarrassed before, and that's greater than גיהנם, so that's what גיהנם is, כשאנו מלובשים בגשמיות גופנו, in this in this realm we don't really understand what בושה is, לצייר בשכלנו צער הבושה של עלמא דאתי.

We don't even have any inkling, any real relationship with the idea of what of a of a sense of the idea of בושה, yes, but what the pain, the צער, the the depth of that בושה is, we don't understand. And therefore, what's the כוונה over here? The same way that גן עדן and גיהנם in this world, and nevertheless, even though they're here, they're unapproachable, they're inaccessible for whatever the reason, the צער of the בושה of גיהנם is also that great, that even though we also have בושה in this world, and בושה we have some sort of a relationship with, a sense of it, we have no idea how to be מצייר to understand the צער גדול of what בושה is.

And, in fact, if a person does something that they're not supposed to do over here, there is a בושה. If somebody would get caught doing the wrong thing, the only reason that that would would be mitigated is because, since our values are off, we could say we did the wrong thing, but you can understand I stole, but you can understand that that that a person has a תאוה. So, it's somewhat mitigated, it's somewhat justified, I got caught doing the wrong thing. But if somebody would really get embarrassed, you know, with their hand in the cookie jar, so to speak, and we can use our imagination of all sorts of people in the public light that get caught doing different things, the בושה that's associated with it might be much worse than the punishment, whether call it reputational damage, but something that goes to the core of what it is.

And especially if you think about somebody who's not just in a position of political power or כבוד, but where, let's say, their כבוד or their דרגא is associated specifically with their עצמיות. Think about somebody who's achieved a level of גדלות, and when when they're that they're caught doing the wrong thing that's counter to that to to to that עצם, to that גדלות, to what what it is that they really stand for, that it's an undermining of self in a certain sense. Maybe and even they fooled themselves and they had a facade. When we're when we go to שמים, we think we're we're good, we're doing all the right things, we're דאווענינג three times a day, we're learning, we're a בעל עבודה, and we all have, unfortunately, that fifth חלק of שלחן ערוך, right?

Where we justify things, let alone where we do things במזיד, we do things בשוגג, and all of a sudden, all the lights are on. There's no there's no excuses anymore. That בושה is going to be is going to be worse than everything else. What do we want? We want גן עדן. What do we want? We want to get rewarded. We get rewarded because of who we are, we're בעצם an עבד השם. And then all of a sudden, we're going to shine the cameras over there, and you're going to see what you're getting punished for. Okay, we can take the punishment to go to גן עדן, but all of a sudden, this is undermining everything that we wanted to be.

Every all of our גן עדן, all of our מצות are associated with the fact that we were עול מלכות שמים, we said שמע, and then the second after שמע, we're checking our phone, we're saying לשון הרע, we're looking at something else. That that that that sense of בושה is אין לשער. We can't even discuss it. וכל יסורי עולם הזה יש בהם צער בושה. And but because בושה, the עצם punishment of of גיהנם is בעצם the בושה, so over here also, all יסורי עולם, a person is going through a hard time, for it's, you know, we live in an עולם הפוך, but even in this world, when a person is going through יסורים, there's a certain בושה associated with it, שמתבייש מחבירו על ידי שיש לו יסורין.

A person is going through a terrible state, a person, unfortunately, what whether whatever it is, whether it's a health issue, whether it's they they חס ושלום they lost their job, whether they're not, they're looking for a שידוך, but there's also a בושה associate- there's always a בושה associated with whatever יסורים is going through. The idea of בושה is even in this world has a relationship with יסורים. וכן לעתיד לבוא צער הב- So in לעתיד לבוא also, there's going to be בושה associated with the יסורים, but over here, it's the main punishment, and then there's also the בושה.

לעתיד לבוא, though, where it's going to be really the truth, the בושה is actually the עיקר. וכן לעתיד לבוא צער בושה גדול מאוד ואפילו כל צדיק נכוה מחופתו של חבירו. We're going to have to unpack that line for a second. So, I'm just going to read from from my rebbe, the מסילת ישרים, for a second. We we we have the time as we finish up the תורה. In in פרק ד', in the דרך קנין הזהירות, he he talks about he talks about how to acquire the idea of זהירות, of vigilance, I don't know if that's the right translation, it's the way that ArtScroll translate the word זהירות, but how do we how do we cultivate this idea and ultimately acquire the מדה of זהירות?

So he says in פרק ד', what brings a person בדרך כלל זהירות is לימוד תורה. And specifically, המביא לזה הוא התבוננות על חומר העבודה אשר חייב בה האדם, we're obligated, right? We said before, מצווה ועושה versus somebody who's not מצווה ועושה, it's not just a matter of going after ideals. We have הכרת הטוב, we have an obligation, we have something to live up to. ועומק הדין עליה, we have to understand the true structure of the world. הקדוש ברוך הוא created the world, הקדוש ברוך הוא created us, we're here to fulfill a function. Our our existence is only brought is only תלוי on the idea that we're plugged into a function.

Anything else, any other machine, if it's not functioning properly, so then it has no purpose. The idea that הקדוש ברוך הוא gave us our own likes and dislikes, the things that we want to chase, our ability to have בחירה and have our own priority, but בעצם that's all temporary, that's all a facade. The our our עצם existence is תלוי in understanding that we have a purpose, understanding that we have a תכלית, fulfilling that תכלית, and the the depth of the דין for not. And he says that this comes from this comes from understanding the the incidence המעשים הכתובים בספרי קודש and learning from מאמרי חז״ל המדברים על זה, and he says that there's different levels of contemplation.

The highest level of התבוננות, the highest level of contemplation is מה שיתברר להם כי a person is מברר, he clarifies, כי רק השלמות הוא דבר ראוי שיתחמד מהם. We have, again, opportunity, a privilege to be able to have, you know, competing value systems so that we can have our בחירה and we can choose instead of just had the אמת shining at us, we have the ability to build that up, we'll speak to that in a second, and to find it ourselves. But when we understand, when when we understand intellectually the truth, a lot of people they understand the truth, but למעשה they want, like we say, the chocolate cake, right?

When we're able to bring our רצון, our likes and dislikes, our personal priorities in line with what we בשכלי we know to actually be the אמת, what truly is the אמת, that's really true alignment. That's the only thing that's worth that that's worth pursuing and the only thing that's worth actually finding value in. And once we understand this, there's nothing worse than not pursuing that, right? Besides for doing עבירות, רב אביגדור מילר says in his מסילת ישרים page 270, says the word חטא actually means חיסרון, it's to miss. It comes up actually, it's because it says לפתח חטאת רובץ, but the the the word חטא comes up in the נביא, I think it's where the people from the tribe of בנימין, they would shoot an arrow and they would miss, it uses a לשון of of חטא or חטאת, it's to miss the mark.

And he says חטאת is a special name for the יצר הרע, which means missing out, I'm reading from רב אביגדור מילר. There is a certain יצר הרע that causes people to do the wrong things, but the real יצר הרע is the יצר הרע that causes one to miss the opportunity to do the right things. Now yes, a great expression of that is actually in a in a positive way so to speak, pursuing negative things, right? So then you're actually going full force the wrong way, but even just a missed opportunity, and when you have to live with that missed opportunity with no justification, right, this is this is בעצם חטא.

And when you peel everything away and a person a person sees what they were here for, all the excuses, everything else drops away, and now they come face to face with, you know, like all of I'm sure you've heard different analogies and משלים, you know, a person has an hour of a shopping spree, an hour in the king's treasury, whatever it is, and he gets there's a band playing and he gets distracted with the music, he's in an amusement park to get all the tickets and he gets distracted by the rides, and then all of a sudden, once there's no more music, he's no longer pulled in by the lure and he has to he has to be able to live with what the what he came away with and what the lost opportunity was and what he got distracted by, there's there's not going to be anything worse than that.

And he says והנה סוף זאת המדרגה, the epitome of this level of spiritual achievement היא הנקראת יראת חטא, that's what we're talking about, שהיא מן המשובחות שבמדרגות, this is the highest מדרגה, and what is this, where a person is constantly ירא תמיד, right? ירא, בושת, they're constantly fearful, they're they're a healthy type of anxiety, though, ודואג, פן ימצא בידו איזה שמץ חטא, he'll have some taint of sin or right, שיעכבהו מן השלמות אשר הוא חייב להשתדל בעבורו, and it caused him to be lacking. ועל זה אמרו זכרונם לברכה על דרך המשל, and over here is where he brings the גמרא that רבינו is about to bring in a that he bring, וכן לעתיד לבוא תהיה צער בושה גדול מאוד ואפילו כל צדיק נכוה מחופתו של חבירו, and that's in fact what the מסילת ישרים brings, he says that from a גמרא in בבא בתרא, מלמד שכל אחד נכוה מחופתו של חבירו.

Now what does this mean? That even the צדיקים are going to experience this בושה, he asks over here in the in the מפרשים of ליקוטי מוהר״ן, so if that's גן עדן, if you tell me גיהנם is בושה and גן עדן is בושה, then what's, you know, what's the difference between גן עדן and גיהנם? What's the בושה doing in in גן עדן if it's a function of גיהנם? But what just in terms of the פשט in this גמרא, what does it mean that every צדיק, every righteous one will be singed by his the חופה of his of his friend?

We we actually brought this in an earlier תורה. כי אין זה מטעם הקנאה שתיפול רק בחסרי הדעת, this is not a jealousy where I'm jealous of what my friend got to, the truth is is that you know, that may or may not be, certainly not relevant in a in a linear way, right? In other words, if if if one person has a nice voice, and another person is very tall, another person can play an instrument, another person is able to sit, another person's a big בעל חסד, so everybody has different tools and the way that they're judged are going to be different.

We've quoted before, I think I saw in from רב וולבה in the first חלק of עלי שור, what are we going to do if we get to שמים, חס ושלום, we sin? We're going to tell הקדוש ברוך הוא we had challenges. What are we going to do if if, and everybody's focused on these challenges, חשבון הנפש. What are we going to tell הקדוש ברוך הוא if he says, I gave you a certain strength, you were the guy with the best voice in שול and you were never willing to get up to the עמוד when you needed somebody to דאווען at the עמוד?

You were the person who was more outgoing and you weren't willing to have guests. Now yes, sometimes there's a balance. Sometimes a person has family considerations, they do they don't have guests. Sometimes a person has to overcome that מידה when they they want to have the guests and their family wants quiet time. But the point is that we're going to be judged how we use our tools, and therefore it's not linear. If a person has a capability of 10 and another person has a capability of 100, and that might be flipped around in a different area of עבודה, so then we're all going to get judged in terms of our own potential.

So it's not a matter of getting judged what he accomplished and what I didn't. We're all totally different pieces of the puzzle. However, what we will be singed by, the way they's learning it over here, he says, אלא ממה שרואה את עצמו חסר מן השלמות מדריגה שיכול להשיג. I'm going to see that other people fulfilled potential, I'm going to look inward and I'm going to live with Imagine a person you you have on the on the dashboard you have a little picture and it's a גדול picture, but who's that גדול? That גדול is the person that you would have been had you exercised your potential, brought it מכח אל הפועל.

Okay, so it's a big shock, and imagine never getting over that shock. Imagine that בושה. That sounds like גיהנם. Says כמו שישיג חבירו, that somebody else exercised one more potential, one more כוונה in a ברכה, one extra smile, whatever it is. I mean, I'll tell you just I I happened to go to the barber, if you're going if if if you live locally I could tell you, the barber on Nostrand and J, Rafi, the stories are printed so I'm not saying anything that's not out there, Bukharan, beautiful Jew, okay, you would see him and he looks like a I'm going to use the term loosely, an average person.

Before I got out of the chair, he asks me, the barber says, "Do you learn גמרא?" I said, "I try to do my best." He says, somebody walked in, "I started learning a while ago with Rabbi Eli Stefansky. I got into it. I've gotten, either directly or indirectly because, you know, he started people and they started other people, he got 1,000 people to start learning the דף." Okay, the barber, okay, who was not learning גמרא, had no שייכות with גמרא. Somebody said, "Hey, why don't you watch this שיעור that's become very popular, it's very engaging." He started learning and he literally did I I don't I didn't even know him.

He came over to me, I don't usually go there, although now I think we're going to start. He came over to me and after before I got out of the chair, "Do you learn גמרא?" He says, "Oh, I have a stack of free גמרות here if you're willing to try to sign up for the דף." I said, you know, "Actually, I already do דף יומי." So, you know, my understanding I'm only eligible to do it, okay, so we we got into a discussion. And yeah and then after that, he tells me a story how he was willing to get fired in order to not give somebody a razor shave that they came in asking for, and then another story that was printed actually in an ArtScroll book.

He's not being judged the same way that somebody else is. This person, who knows what הקדוש ברוך הוא's חשבון is. He might have gone, I mean, achieved his עולם הבא in one second because he decided somebody offered him a שיעור and he 1,000 Jews are learning דף יומי because of him? 1,000 Jews? Can we Can can some of the רביים say that they, forget about people that came to learn, that 1,000 people started learning because of because of you? That's unbelievable. So we're all going to get judged how a person uses their potential. And people people will light that up in a way that we we can't even imagine.

But on the other hand, we're also going to be looking inwards and we're going to say, did we light it up like we can imagine? I thought I was such a big מאכער because I'm a level 150. And then all of a sudden I'm going to come face to face with the fact that yes, I'm a level 150 and most of the other people are only a level 100, but my כוחות were 100 times as much, 1,000 times as much. I never even explored it. I just let I sold myself short based on those things around me.

A person is going to be נכווה מחופתו של חבירו. You can see the idea that other people fulfilled their potential, and now הקדוש ברוך הוא we should we won the lottery. הקדוש ברוך הוא gave me so many more tools. I have a Jewish education, I'm able to read אלף בית, I'm able to read Hebrew, I I went to ישיבות, I'm able to have a relationship with גמרא. We're growing up in a time with technology which is for sure a challenge, but did a person use their כוחות to be able to try to reach out, give שיעורים?

We're doing this שיעור online to give people access and they plant the seeds and הקדוש ברוך הוא will make the tree grow. Are we using that? And that's going to be the בושה. Why over here is this associated with actually גן עדן? So he brings over here a couple of ways of looking at it, but he says, you know, it's one of the hard things. We have no we have no בחירה, so I think maybe in תוהו ובוהו we talked about it. Is לעתיד לבוא גן עדן is that the end of the road? But we're going towards אין סופיות, so is there continue not just to be warm and that you that you get used to the temperature, so to speak, but no, you're basking in the sunlight.

It's continuously radiating, continuously warmth, and you're going to get closer and closer and closer to the אין סוף. There's going to be continued growth. Growth is what we're after. So in גן עדן are we going to stop growing? Says no, but we spoke about earlier that there has to be a ירידה לצורך עליה. So in some sense, this idea of no matter where you're holding, so now a person had גיהנם, רחמנא ליצלן, hopefully not, for some amount of time, then he goes to גן עדן. And then that's it. So, now this is just the level he reached, and now he realized, "I could have reached more." But that yearning, that ירידה will actually allow even at that stage, and אז is to קדושה, the ירידה לצורך עליה that that will facilitate further further growth.

So, again, hard סוגיא, whatever whatever exactly it means, but we can learn that in some sense this ירידה לצורך עליה, this בושה will allow continued without the בחירה, without not growing because of a בחירה in a מצוה, but this at even at that stage, this recognition that he could have reached higher and the feeling bad about it will allow him to ultimately draw a connection even at that stage to the area that's above him and it will facilitate further growth. And therefore, לעתיד לבוא, there'll be צער בושה גדול מאוד, אפילו כל צדיק נכוה מחופתו של חבירו, there'll be the בושה associated with גיהנם, בושה associated with גן עדן, which again we had a lead-in that even though we have גן עדן and גיהנם over here, but we we we don't have a שייכות, a real שייכות, it's not accessible in this world.

בושה also, it's not accessible accessible in this world truly, although we have some sort of relationship with it. אוי לה לאותה בושה, אוי לה לאותה כלימה, says רבינו, כמו שאמרו רבותינו זכרונם לברכה, ואמרו שם, פני משה כפני חמה, פני יהושע כפני לבנה, אוי לה לאותה בושה, אוי לה לאותה כלימה. After משה רבינו, שכינה מדברת מתוך גרונו, who is next? יהושע. יהושע, is there anybody greater could we can think of? יהושע was the תלמיד מובהק, he was ממית עצמו באהלה של תורה by משה רבינו. And יהושע, we'll maybe make one comment also, יהושע had this בושה.

מכל שכן, איך יתביישו החוטאים, רחמנא ליצלן. If יהושע had this בושה כלפי, כנגד משה רבינו, so how much anybody else, and the חוטאים, רחמנא ליצלן, that they traded their עולם הבא for the תענוגי עולם הזה. So the the just quote two points and one, and then I'll make the point of יהושע, just you know, my understanding of you know, this בושה. I I kind of referenced it before. A lot of times even our בושה is tempered. We do the right thing, we do the wrong thing, but even when we do the wrong thing, nobody, most you know, normal people, especially that that we do we do strive to get close to הקדוש ברוך הוא, is doing the wrong thing for doing the wrong thing.

What they're doing is they're doing what's right by them. Okay, it's a שטיקל גאווה, it's a שטיקל putting themselves first. I want to eat, I want כבוד, right? I want physical pleasure, and therefore at least in the interim I can't fight back against it. I am doing it because I am going to benefit from that. And therefore there's you know, there's some sort of a balance. Do I want to do something that I'm going to benefit from later? Do I want something that's going to give me physical pleasure now? No one's really doing wrong by themselves.

They're doing it, even if they know intellectually it's not right, what they're doing is that they're doing right by themselves. But imagine when all of a sudden, I mean if you think about the two all-encompassing יצר הרעs, perhaps we could say, are basically עבודה זרה, false ideologies, and עריות and sexual ענינים. But imagine when all of a sudden after this this world, a person gets taken out in a different context, right now we're in the middle of the video game like we say, or in the middle of the movie, and inside of this universe we have you know, the spectrum of likes, dislikes, what makes sense, whatever the stage that we're operating on is, and now it changes.

And now when we're when we're we're we're coming face to face with the truth, with the true אמת, with the true understanding that there there's no question anymore, it's not that it's more right than something else, we we come face to face, we're at a higher altitude, we're looking down at the world, we're we're in the the true דין, and now we see things the way that they truly are, and now we see what we gave things up for. Over down here, I gave up you know, I gave up learning more גמרא, I gave up you know, getting a better חברותא, because I wanted to go play basketball, I wanted to watch the game, I wanted to do something else, and therefore it was a stupid trade-off, but at the time, you know, sometimes people even can say, "Oh, back in the day, it wasn't that great." They say, "I would never do that again."

But at that point, you know, where they they can relish in it, and even if the people who have regret, but they understand that, you know, they were pursuing something else. But imagine all of a sudden, you know, a person takes off his glasses, and while they were doing, let's use עבודה זרה as an example, they're doing עבודה זרה, they were bowing to the tree and they thought that there was, you know, some sort of like immediate benefit and some sort of high that they felt. And now that they take off the glasses, that עבודה זרה might be pursuing money, right?

But but you know, whatever it is. And now they take off the glasses, and they're looking back at their the the wild look in their eye, they're pursuing it, and they now they see the truth and they say, "That thing that I was pursuing, that was a piece of garbage, that was a piece of that was a a stick, that was a stone, right?" Or all of a sudden, you know, the example I've given before, which I don't know if it's a good example, imagine that things tasted according to their nutritional information. So now I'm trying to be on a diet, and I'm sitting there eating cake, I'm sitting there eating candy, and now all of a sudden I get out of my out of my עולם הזה'דיק headspace, and now somebody says, "Just so you know, this is all of what you gave up, all the health you gave up, a person, רחמנא ליצלן,

they had diabetes, they died early, just so you know, here is what it actually was." And now they look and they were eating some something that's filthy, disgusting, they gag looking at it, and they want to make sense of it, and they can't even make sense of it, and they know in some sense that there was some sort of a draw and a pull, and now they're looking at the צדיקים, the people that didn't have those challenges, the people that pursued and that they did fulfill their potential, and they have to live with that. And they can't even they can't even reconcile themselves with the fact that they gave up that opportunity.

Second point about משה and יהושע, you know, this we we we want to be close to הקדוש ברוך הוא, we want to be דבוק in הקדוש ברוך הוא. What does closeness mean? Obviously when we talk about spiritual things, we're not talking about a physical closeness and farness. What we're talking about is being דומה. הקדוש ברוך הוא gives us an opportunity to be like Him, and He sets up a world and a and and a way that we could be similar to הקדוש ברוך הוא. This is the whole ווארט in נהמא דכיסופא, that we shouldn't be מקבלים almost, מקבלים only, where we should be a נותן, where we should be a משפיע.

How do we do that? How do we become creators? הקדוש ברוך הוא gives us the opportunity to give, to give to ourselves, to to to create, to do מצוות, to earn our reward. In every system, there's going to be a נותן and a מקבל, a משפיע and a מקבל. It says that משה רבינו was like the שמש, יהושע was like the ירח, like the moon, he was reflecting. לית ליה מגרמיה כלום, I think we spoke about it even in the first תורה. In the relationship, and you can have, it's everything is in ערכין. You can have a רבי and a תלמיד, and that תלמיד could have his own תלמידים.

That that that תלמיד כלפי the רבי is the מקבל, although ברוך השם הקדוש ברוך הוא makes that that even even you know, I I learned a lot from my רביים and even more so from my contemporaries and the most from my תלמידים. The רבי also gains from having תלמידים. But not to get off track, in every dynamic, there's going to be the משפיע, the מקבל. The מקבל is the נהמא דכיסופא. When a person's only a מקבל, when a person's only in a situation of having to receive, right, then not I'm not even talking about being a taker per se, right, a selfish taker, I'm talking about just in a position of being able to receive.

We've said before, if you give somebody something, at least, you know, a lot of times a person says, "Thank you," you say, "Don't worry about it, it was nothing." At least let the person say thank you, even if it's a token of gratitude. People won't let somebody repay them because they'll say, "Oh, you know, that that's what they want to because I I'm not For that, I'm not going to let the person feel like he repaid me. He should know I did him a favor." It's a יצר הרע. That the ultimate giving is when you also allow the person to say thank you, allow him to do something for you, even if it's much less, right?

Allow the person to save face in some way. I'm going to let him save face and feel like I didn't do him the favor because he's repaying me that? Does he know what I did for him? But be that as it may, in every situation, there's going the dynamic is going to be a משפיע and a מקבל. Okay? יהושע can as vis-à-vis משה was a מקבל. Vis-à-vis the rest of the world, he was a משפיע. He was יהושע. When משה רבינו died, יהושע was the leader in terms of conquering the land, in terms of teaching the nation תורה.

So what it's saying over here is that יהושע, even יהושע, the משפיע of the world, the גדול of כלל ישראל after משה רבינו, the ultimate משפיע, and yet when in in his situation of being a מקבל, so that was also that that's also a בושה. So if that if the one of the greatest men who ever lived had a בושה in in in terms of his positioning as being a מקבל, so then we can only imagine then then then we're all that much more recipients, that much more In other words, nobody is saved from this idea.

So the I think that that's that's one way of saying it. He says that פני משה כפני חמה, פני יהושע כפני לבנה, אוי לה לאותה בושה of being a מקבל. Who is the ultimate person that I mean, none of us deserve our existence. I think, I don't know if it was in this תורה, we said that, you know, I forget the לשון the the the גמרא brings, I think maybe from איוב. You know, you're all proud of yourself because you put a מזוזה, who gave you the house? You're all proud of yourself, you put תפילין, who gave you the arm?

But at least הקדוש ברוך הוא gives us the opportunity, the gift of being able to feel like to that we earned our own existence, that we earned our reward, that we're able to participate, to contribute. Okay. But somebody who's doing עבירות, the רשעים, they don't even have that. So what gives them the ability to open their eyes? They're not doing שמירת עיניים. What gives them the the the the privilege to take another breath if they're speaking לשון הרע? The לשון הרע goes out, why should they be able to take another breath in? And when they look back on it and they see it, if a if a person who's in a position of receiving is going to have בושה, then the more that a person is not utilizing the potential, or at least the gift that הקדוש ברוך הוא gave him for the perception of having earned their own existence, contributed to it, so then

so then for sure the rest of us and the people that are not always doing the right thing, and going all the way down the spection spectrum to the רשעים and to the חוטאים, the people that are totally missing the mark, how will they be able to deal with that בושה? And he continues on, he says, ואם הוא במדריגה, if a person's on such a level שאין צריך להתבייש משום אדם, let's say the צדיק הדור, the גדול הדור, he is in the position, as far as this דור is concerned, he's the ultimate משפיע, let's say, יש להתבייש מהקדוש ברוך הוא.

It's part of the human element that a person should say, "Okay, I'm safe," right, even by the מלאכים they said about משה רבינו he's a בר נש, right? Any person, a person thinks that that he's immune to these ideas that we're talking about in this תורה, how's he can get inspired? יש להתבייש מהקדוש ברוך הוא, כי הקדוש ברוך הוא מקיים כל התורה. הקדוש ברוך הוא, we spoke earlier in the תורה about תורת השם, תפילת השם, that the תורה, ישראל ואורייתא וקודשא בריך הוא חד, אסתכל באורייתא וברא עלמא, the תורה is the blueprint of the world, the תורה is divine wisdom, through צמצומים it's given into us in a way that we can relate to, but the תורה is a perfection.

And then to the extent that it's a perfection, so then we can, like כלל ישראל you could say as a שלמות perhaps, but but in terms of every one of us individually, yes, we have a נשמה, we're חלק אלוק ממעל, can we ever be a true expression of that? הקדוש ברוך הוא and the תורה is as רצון of חכמה of הקדוש ברוך הוא, is is is perfection, but as far as we are concerned, we can be מתבייש from הקדוש ברוך הוא, כמו שאמרו רבותינו זכרונם לברכה, הקדוש ברוך הוא קובר מתים. We're going to see now these expressions the way that the the תורה presents that הקדוש ברוך הוא buried מתים, was was עוסק in the קבורה of משה as it were, הקדוש ברוך הוא מבקר חולים, הקדוש ברוך הוא is מבקר חולים by אברהם אבינו, שאר מצוות התורה שחשבו רבותינו זכרונם לברכה שהקדוש ברוך הוא מקיים אותם, other places where הקדוש ברוך הוא, again, it's

the חכמה of הקדוש ברוך הוא, it's how הקדוש ברוך הוא has the blueprint of the world, and therefore the התחברות, the התקשרות, the way that הקדוש ברוך הוא relates to the world is תורה and expresses itself in the תורה as well. וגם הקדוש ברוך הוא מתפלל. הקדוש ברוך הוא is מתפלל, so to speak. Obviously this is a pause, cause for reflection in the nature and the core of תפילה. You can't say that תפילה is reflecting on חיסרון, right, or that תפילה is reaching out to הקדוש ברוך הוא if הקדוש ברוך הוא is davening. But it says, כמו שאמרו רבותינו זכרונם לברכה, מניין שהקדוש ברוך הוא מתפלל, ומאי מתפלל, יהי רצון מלפני, it says שיכבשו רחמי את כעסי ויגולו רחמי על מידותי ואתנהג עם בני במידת רחמים ואכנס להם לפנים משורת הדין, that הקדוש ברוך הוא, as it were, perhaps you could say that הקדוש ברוך הוא, so to speak, is obviously the everything that happens

is within המקום, it's within an expression of רצון השם. הקדוש ברוך הוא holds back, as it were, in order to give us leeway, to give us בחירה, to ultimately get נחת from us, to allow us to earn our own reward, but הקדוש ברוך הוא steps back, as it were, in ways that, you know, to the extent that it seems sometimes that the מלכות, that the שכינה could be in גלות. So there are times where, at least in an immediate sense, the רצון השם is not being executed, so maybe התפלל is to reach out to, the way that we reflected on it earlier is that the נשמה is תפילה, the נשמה is to incorporate outside.

So הקדוש ברוך הוא is מתפלל, what does הקדוש ברוך הוא want בעצם? That there shouldn't be דין, that there shouldn't or that there should be דין in a positive way, but that there shouldn't be כעס, that there shouldn't have to be a cause for negative reaction, that there should only be רחמי שמים, that הקדוש ברוך הוא should deal with deal with us and the world and that we should give him cause to to to inspire the מידת רחמים. So that's something that's not necessarily, or not to say that it's not in the control of הקדוש ברוך הוא, חס ושלום to say, but it's outside what might be happening at any particular time, and therefore it's as if הקדוש ברוך הוא davens.

Maybe that's one way we could present it, maybe maybe that's not not the way to present it for now, but in any event, הקדוש ברוך הוא engages in תפילה, ובודאי שהקדוש ברוך הוא מקיים מצוות התורה ותפילה כמו שראוי להקדוש ברוך הוא. Now הקדוש ברוך הוא is perfect, and therefore הקדוש ברוך הוא, כביכול, executes things to perfection. So therefore if הקדוש ברוך הוא engages in תורה and תפילה, right, as it were, so that means that the perfect תורה and תפילה, and the perfect expression, execution of תורה and תפילה is הקדוש ברוך הוא doing it. And since none of us are on the level of הקדוש ברוך הוא, therefore all of us are going to be levels below infinity.

It's always going to be infinity minus one, infinity minus a million, but at least infinity minus one. And therefore even a צדיק has what to be embarrassed about. There's always higher levels that we can always come closer to to to to being one with the תורה, to perfection. And if we're at one with the תורה to perfection at one level, then that means that we will advance levels, then we're not going to be, why? If if a person's learning addition and they finally do that perfectly, then they'll realize they're not one with with math, right, because now they don't know multiplication yet.

So at any one level we can strive to strive for perfection, and even if we we theoretically achieve that level of perfection, then vis-a-vis the whole there is going to be חיסרון. וכמה רחוק בין קיום התורה שלו ובין תפילה שלו, even a צדיק הגדול, right, לתורה ותפילה של השם יתברך, כי כל אחד עובד את השם יתברך לפי מדרגתו בבחינת נעשה ונשמע היינו תורה ותפילה כנ״ל. If there's a level of נשמע, then then that means, right, we said that נעשה ונשמע is what I've incorporated, what's in my toolbox, what I've what I've achieved, and the נשמע is that there's a level of חיסרון, there's going to be levels even beyond that in the מקיפין, but the נשמע is going to be understanding that there's a level of חיסרון.

And that there is a כלי, a כלי is a כלי by definition because there's a כלי קיבול that needs to be filled up. If it needs to be filled up, then it's a חסרון, and if there's a חסרון, if there's something that's appropriate, it's the כלי that's appropriate for something that it needs to be filled up with. Now, even if it fills it up, it's still a כלי, so all it does is it broadens the כלי to fill up more and relate to the next level, but we identify as הקדוש ברוך הוא is the משפיע כלפי us, that we're the מקבלים, and for the מקבלים, it's more for us to achieve, it means that by definition we have חסרון, and that we can go up in אינסופיות, אינסופיות in levels, okay?

Just the last the last closing thoughts: בעת שהתחיל לומר התורה הזאת, when רבינו began this lesson, התחיל מזה ענין הכתוב כאן, he started with the topic that we say over here, of מענין הגן עדן וגהנם והצער והבושה כנ״ל, like we just said, that, like we just spoke out in גן עדן and גהנם, and ultimately being able to break through into גן עדן and גהנם through עזות דקדושה, and achieving עזות דקדושה through through through שמחה, and the and the the idea of of יראה and בושה, and you're going through with שמחה and עזות דקדושה, attaching ourselves to צדיקים.

And he packaged it up differently. We spoke about this last time. עד שנכנס בענין תורה ותפלה שהשם יתברך בעצמו ככתוב כאן, ואחר כך נכנס על ידי זה מענין לענין עד שגמר כל התורה כנ״ל. So, like we said before, that the תורות are really, they're not linear, so to speak. I mean you could it's like a circle, so you could dive into the תורה at any point and then go step by step until it comes full circle, and each תורה is a universe, each תורה is a שלמות. So we entered into this תורה through when there's a גזירה, and we have to be מבטל the גזירה, so the צדיקים are the ones that give עצה to הקדוש ברוך הוא, and they give us the כח.

To give us the כח we have to attach ourselves to the צדיקים. To do that we need אמונה, and the way to develop that is through יראה, בושה, תפלה brings us to שמחה, and עזות brings us to אמונה in the צדיקים, and and so forth. And we spoke about how to grow, and נעשה ונשמע, and ירידה לצורך עליה, and we we we got to it like that. But over here he says, אך בשעה שכתבתי לפניו תורה זאת, הפך הדבר קצת. He presented it the way that we have a תורה as is. וצוה עלי להתחיל התורה מענין חותם בתוך חותם כנ״ל, והשם יודע כונתו, הקדוש ברוך הוא understands why he decided to enter into it from a different place.

מרומם הוא עילא מן קדמיתא ובתרייתא, exalted is הקדוש ברוך הוא from beginning to end, דצבי ואתרעי בן ומסר לנו אורייתא, that He favored us, דאתרעי like רצה, that He desired us, that He gave us the אורייתא, gave us the תורה, דזכינא, that we are meriting, that we are זוכה, לסיימא ספרא דצניעותא, to complete the תורות over here on the ספרא דצניעותא. כאן נרים ידינו, we should lift up our hands, קדם אלהנא, before הקדוש ברוך הוא, דיעמוד לנא, דיעמוד לנו לימינא, that He should stand for us on our right, לאתחלא ולמגמר רזין עילאין, that we should begin and finish the the the high secrets, הגנוזים בסבי דבי אתונא, that are hidden in the מאמרי חז״ל of the סבי דבי אתונא.

If you've ever seen it, I I have it on my shelf. I have not yet opened it. Maybe I will be זוכה to, הלוואי we can get through this, but maybe even in parallel, a little bit to take a look. Rav Moshe Shapiro has a ספר on the סבי דבי אתונא, but אם ירצה השם, this was a journey and we will go forward in our journey together. Again, if you're growing, you're enjoying, please post and please, you know, post post the link, share, whoever can benefit from it, please reach out to me. Would love to hear from you.

You can the email address I've been using, mrubin214@gmail.com, you can email me, let me know your phone number, call you back, text you back. I don't always answer right away, but I would love to hear from you. Have an unbelievable שבועות, קבלת התורה. Fine.