LM 22.2 — Chosam b'Soch Chosam, Part 2 of 10 · תורה כ״ב

Torah כ״ב, this is the second shiur on the standard print, it's at the bottom of the first column, it's in the middle of paragraph ב׳. We gave a lengthy introduction to the in in the last shiur, so you can go back and listen to that. We'll mention some of the ideas that were brought up in the Torah, and some of the ideas maybe even that we discussed, the way that we understood the Torah of Rabbeinu as we as we go forward. So we explained that there are times that Rachmana litzlan there has to be a gezeirah in the world.

Hakadosh Baruch Hu is כולו טוב, כולו רחמים, and the in order to achieve this rachamim to give us the good that Hakadosh Baruch Hu wants to give Klal Yisrael, there are times when unfortunately a gezeirah is necessary in the world. There's many different reasons why there could be a particular consequence, but ultimately it's rooted it's rooted in rachamim. And any gezeir any gezeirah is really a דין תורה. The תורה, הסתכל באורייתא וברא עלמא, the Torah is essentially the the formula that becomes expressed that that becomes expressed in the world. The Torah is of infinite proportions, and there's a there's a miracle that Hakadosh Baruch Hu is, as it were, מצמצם רצון השם into the Torah, and this world is an expression of Torah.

But there's a דין תורה, and part of the way that Hakadosh Baruch Hu set up the system is that תורה לא בשמים היא, and therefore when Hakadosh Baruch Hu is dan a din a gezeir a גזר דין, then Hakadosh Baruch Hu is going to seek, as it were, etzah from the tzadikim, from the talmidei chachamim, the לימודי ה׳, and we spoke a little bit in the language of sefirot, etc. So one of the roles of the tzadikim is Hakadosh Baruch Hu is going to seek an etzah, as it were, from the לימודי ה׳, from these yirei shamayim, from the talmidei chachamim, from the tzadikim.

We will talk about the the the seven רועים. We just finished up with Sukkos, we're never finished with Sukkos, but Avraham, Yitzchak, Yaakov, Aharon, Moshe, Yosef, and David, depending which depending which Ushpizin, which order of the Ushpizin you have, and we know that Moshe is רעיא מהימנא, so we'll talk about these the this in the context of the tzadikim. And the tzadikim have another role, the other role is to be the מוכיחי הדור. Once there there is a gezeirah, the tzadikim, the role of the leaders of the generation is to go give תוכחה to the people.

And we discussed, based on a Zohar, this the the incredible dual role of the tzadikim to make shalom, to make to make a פשרה between Klal Yisrael and אבינו שבשמים. When a person seeks to bring two people together, from the person who was aggrieved, you want to minimize that, stand up on behalf of Klal Yisrael, tell Hakadosh Baruch Hu that that it wasn't so bad, understand where they're coming from, to be melamed zechut. And when the person turns around to bring the people who were the ones who did the the bad deed to really actually ramp it up a little bit, but there's a way to do it, not just to be fire and brimstone, but rather to do it in a way that's going to bring people close.

The biggest kavod shamayim we said is that when those who are far away come close to Hakadosh Baruch Hu, that that brings an even bigger kavod shamayim. And we we further explained, based on our understanding, the way that that I understood how it was presented, is if you think about different altitudes, all the way up top on the on the top of that mountain, Hakadosh Baruch Hu wants to give good. So you can imagine a father wants to do good for his children, part of that good is going there's going to be a need to need to be a kli.

If a if a person is giving good and the the recipient takes that money, takes that goodness, takes that shefa, and not only does he misuse it, but perhaps it even reinforces reinforces his his position, right? Let's say a person is doing the wrong thing, and then the the shefa continues to come in a way that's good, maybe he'll say, "Look, there's nothing wrong with what I'm doing, or the person's a pushover, there's no real consequences." So in order to bring the person around to ultimately give good, there's times that unfortunately the the ratzon of the king, let's say has to be passed along, there has to be a judge, there has to be a person to execute that judgment.

Depending where you're at in the stack, you're dealing with a different level of ratzon. So if you're dealing with the level of ratzon all the way to the top, the ratzon is to do good, if you could appease that ratzon, or you could appeal to that ratzon rather, by let's say getting people to do teshuvah, so then that ratzon was actually satisfied, and the גזר the the gezer din could be mitigated, there could be a מיתוק. It's not necessary, maybe there's a certain consequence in the בריאה because something was done wrong, but the the tzadikim can actually accomplish to to deal at that altitude, that relationship with Hakadosh Baruch Hu, you can satisfy the ratzon appropriately without there needing to be a gezeirah on that level.

At the lower altitude, where you're at where there's already been a judge and now there's an executioner, the ratzon of that executioner, chas v'shalom, rachmana litzlan, is not to do good. It's it's to perform the task with which with which he's been tasked. Ultimately, it's to fulfill the will of the one who commands him, but it's to perform the execution, which means that that could be a דין אכזרי. There's less opportunity at that altitude for there to be a מיתוק. At that level, already the negative forces, so to speak, take control of the דין. This is the way that I understood it.

So, which means that once something transfers into that altitude, it's expressed, there's a דין in the world, now there's going to be access to the קליפה, to the to the to to the negative forces, to sort of be יונק and take control of the דין. I think that that's an accessible way of understanding it. So, we said that when once the the צדיקים articulate, they express the דין, then there's going to be a possibility of a יניקה of the negative forces. So, what do they do? The צדיקים have a חותם, they have a seal. They don't articulate, as it were.

Yes, in certain places the נביאים had a מצוה to articulate the נבואה. They don't go and articulate that דין, but rather there's a חותם, they keep it covered up, they keep it sealed up. We spoke about the shofar, the shofar actually on Rosh Hashanah, Rosh Hashanah as a יום הדין. We spoke about the idea that Yom Kippur is a seal, בראש השנה יכתבון וביום צום כיפור יחתמון, and then Hoshanah Rabbah is when the seal gets delivered over. All these concepts are going to come together, come together in our Torah. Now, there's a second part of it, we called that the the חותם of the רגלין, of the feet.

We explained that both the dual role of the צדיקים to give an עצה, as it were, to participate in the דין with הקדוש ברוך הוא and also to be the שלוחין of הקדוש ברוך הוא, the רגלין, that they go give תוכחה to the people to bring them around to appease the רצון at the higher level, that's a בחינה of רגלין. There's a second חותם, there's a second חותם on top of the first one. What what does it take in order to for the inner seal not to be damaged, we'll get there. In order to give תוכחה, you need a כלי, you need a recipient.

You can't have it that the people that are getting the תוכחה are chas v'shalom עזות פנים, they're ליצנים, they're push back, they twist the words. At that point, you know, if a tree falls in the forest and nobody hears it, I guess you could say, I mean, the צדיקים fulfilled their חיוב in their role as giving the תוכחה assuming that they did it appropriately, but if it didn't land, we're not talking about just hitting somebody over the head. Tochacha is a proof, a reproof. It's to to to make it right, to show the to show the emet.

If the people are pushing back, they're not receptive to that, then there's going to be that there's going to be a breach in the first seal. So, there has to be a second seal. What is the second seal? It's emunah. It's emunah in talmidei chachamim, the emunah to receive, the emunah with the ידים. That's the that's the seal of the ידים, the outer seal. If the system works, if there's שלמות, the talmidei chachamim bring shalom to the world, they they bring together the father's son, the משפיע and the מקבל, that Eretz Yisrael is the perfect place for that, the system works.

If chas v'shalom we don't want to talk about it, especially now. If chas v'shalom that there wouldn't be that shalom, there wouldn't be that שלמות, so then there's a friction in the process, it doesn't fit, and Eretz Yisrael is the perfect place for there to be a שלמות and of the משפיע and מקבל of us and Hakadosh Baruch Hu, chas v'shalom it could lead to not פשרה and not shalom, but it could lead to פירוד and it could lead to מחלוקת, and that can express itself in different ways in this world, and chas v'shalom it could lead to it could lead to exile, it could lead to galut.

So that the outer seal is emunah, and the inner seal if chas v'shalom the emunah is breached, it could also breach the inner seal, which could lead chas v'shalom to to to גזירות. So, we are in the in the middle of paragraph ב, and he says, וכשחס ושלום, all the way to bottom of the first column, if that's the one you have, otherwise it's a little bit before it's kind of in the middle. וכשחס ושלום נתקלקל זה החותם הידים, if this outer seal, this the חותם of אמונה, נעשה מזה כפירות שהיא הפך אמונה. Go back to Torah ז, beautiful beautiful Torah comes comes in line with with this as well.

The whole idea of of Eretz Yisrael, of nes, of relating to Hakadosh Baruch Hu, we can either frame that as being above nature or we could say that nature is a vehicle through which Hakadosh Baruch Hu performs ratzon Hashem, but that's within the system, that's not the system. When a when a person is has a direct relationship emunah to HaKadosh Baruch Hu, so then they're not limited by nature. You're not asking for I mean, yes, it's it's a nes in our terms. You're not asking for a nes. Is it any more of a nes if I decide to do x or y?

They're both within within my control. I can either choose to operate with teva or outside of teva, depending depending how that system works. There's a system to teva, there's a system of nes, of when of when it's appropriate, of how HaKadosh Baruch Hu conducts it. However, that seal of emunah means that there's a direct relationship with HaKadosh Baruch Hu, and teva is not the system. Teva is a system within HaMakom. The greater universe, the greater context, the greater place within which everything exists is HaMakom. However, when there's a breach in אמונה, נעשה מזה כפירות שהיא הפך אמונה, then the the the to sit there and explain in Torah ז, we talked about this, all of a sudden a person has a scientific explanation for everything, a political mamash mamash we need to be hearing this now.

We're we're sitting all day talking about it. Yes, current events is on our mind. Are we talking about it in the context of avodah, in the context of HaKadosh Baruch Hu? And yes, seeing the situation in front of our eyes, but as an expression of of of of of a connection with HaKadosh Baruch Hu, and what is our avodah, or do we have a a million a a million different websites, and it's happening because of politics, and because the president does this, and because the army does that, and the yes, also hishtadlut, we have to daven and say Tehillim.

However, what is the driving force in terms of cause and effect? There's a million there's a million mechanisms by which anything is done, but when you think about cause and effect, is it within HaKadosh Baruch Hu's world and a relationship with HaKadosh Baruch Hu, and through the system of nature, politics, whatever it is, this is how things are conducted, or is really the system a political system, and אגב HaKadosh Baruch Hu is very strong and He can change the system, chas v'shalom to say. When the the outer seal of emunah is breached, נעשה מזה כפירה שהיא היפך אמונה, ונעשה אמונות כוזביות, so it comes out to false, deceptive emunot, or systems of belief, which is avodah zarah.

כי עיקר עבודה זרה אין לה כח. Avodah the ikar avodah zarah doesn't have כח, על ידי שמקבל מהידיים אלו. What gives the the world actually has design. It's not that there's no power, depending how you define power, there's no autonomy to avodah zarah. What gives avodah zarah, these outer these outside forces, power? When you give it power. L'mashal, not exactly the same, if a person is a bully, a person sitting there and they're making comments, it's just background noise. When I give that person power over my emotions, that now affects how I feel, how I think, what how I'm going to prioritize or de-prioritize things.

There are times that you have the ability to give power to something. Maybe that mashal helps. So the way that he presents it, he says that avodah zarah b'etzem doesn't have koach. What gives avodah zarah koach at that level, what gives the kelipah power over something, אמונות כוזביות בבחינת by the egel it says, ויקח מידם ויצר אותו בחרט. Just going to read from the translation of the ArtScroll Chumash. It's speaking by Aharon. It says the people remove their gold rings that were in their ears, they brought them to Aharon, and he took it from their hands and bound it up in a cloth and fashioned it into a molten calf.

So he took it from their hands. This is a בחינה of ידים. We're saying that the the the עגל was avodah zarah, avodah zarah-esque, there's discussion in the ראשונים, but over here when it talks about the עגל, it says Aharon Hakohen took it from their hands. והמבואר בזוהר כי תשא על הפסוק זה לענין מעשה העגל, it says במה הצליחו בעובדא דא. How were they successful with this avodah? בגין because ויקח מידם. How was it that they were successful in this מעשה, because Aharon Hakohen took from the hands of the מכשפים, it says that the בני of the the sons of Bilam Harasha, okay?

We can look in the Zohar, but he took the gold from them. אילו כד נטיל מידיהם הווה שדי ליה לארעא. If Aharon would have taken from their hands, he would have thrown it onto the floor, ואף על גב דיטול ליה לבתר, even if he had taken it afterwards again, לא הווה אצלח עובדא בישא דא, then this terrible act would not have would not have worked. And the Zohar explains that all of this is because he took it from their hands and did the מעשה העגל. Had there been a break in the hands, in the flow from the hands, because this hands, we're associating the hands with the breach in emunah, and a breach in emunah is what gives the power to avodah zarah.

Had Aharon Hakohen broke that connection, taking it directly from their hands, but rather would have gone on the floor, the koach of the עגל would have been broken, there would have been no flow over there, and in line with our Torah, again, we're we're using these concepts, we're we're speaking from the heart, it attaches to the lev, we're not talking, איי, this is not pshat, we'll explain that the the system maybe again, we've commented before on Chochmat Hapanim, but over here we see that once the once the ידים, the seal of the ידים is broken, at that point people could push back against the tzadikim, against the leaders, and there's going the the גזר דין will take on almost a life of its own, because it's going to be יונק to the קליפה, and there'll be less of a chance to have a מיתוק in the דין.

Once once the בחינה of the ידים was broken, there was אמונות כוזביות, so now the עבודה זרה took on took on a life of its own, the the כח of the צדיקים that are able to achieve שלום, שלום with הקדוש ברוך הוא, פשרה, the שלום between כלל ישראל and אביהם שבשמים, so now that's that was the the the seal was was breached, as it were, and there could be a גזר דין. וגם תיקונו, and over here also, the כח to be מבטל עבודה זרה, הוא גם כן רק על ידי בחינת הידיים. Also, the same way that it's breached is the same way that it's going to be fixed, בבחינת ויתנו אל יעקב את כל אלהי הנכר אשר בידם.

After the war with שכם, it says that how are the בני יעקב מתקן the ידים through which any of the עבודה זרה would be able to have any כח, through the אמונה in the ציווי of Hashem, and in of their father Yaakov, through giving it back, and again we see that ויתנו אל יעקב את כל אלהי הנ- הנכר אשר בידם, through this, it's מבטל the כח of עבודה זרה of any and any כח that it had that that was אשר בידם. Now the reason that the עבודה זרה gets its כח from the בחינה of ידים, כי מחוטם נעשה נידה, from that outer חוטם that makes נידה.

נידה again, to be rejected, חס ושלום גלות, to be banished. חוטם and נידה, we said both have the same גימטריא. בבחינת ידיכם דמים מלאו, we associate the concept from ישעיהו of ידים and of דמים. This is really in the context of murder. The פשט in the פסוק says by the by the sin of murder that הקדוש ברוך הוא says that when people are going to daven, he's not going to hear their tefilot because it's as if their hands are full of blood. But what we see over here is a a kesher between יד and דם, both the same gematria: 454.

כי יד במילואו, and if you take יד and you spell it out: יד, יו״ד ו״ו דל״ת, דל״ת למ״ד ת״ו, and you add that all up, that's going to be 454, הוא מספר נידה. So חוטם and נידה and יד if you spell it out, היינו עבודת אלילים שמטמא כנידה. The Gemara in Shabbos makes a lot of comparisons between נידה and between עבודה זרה in the context of a certain הלכה, discussion about the עבודה זרה שמטמא במשא כנידה. It says עבודה זרה has a certain element in הלכה of the way that it in הלכות טומאה וטהרה like a נידה.

But we see that all of these things all of these things are aligned. Now just to mention one idea, a beautiful idea brought by Rabbi Chaim Kramer in the note, he brings Rabbi Eliyahu Chaim Rozin, says would often repeat this teaching from the Zohar HaKadosh to emphasize how much a person must fight against his evil inclination. Even if one can only throw down his evil desires but for a moment, he must do so. In terms of our lesson, this shows how important it is to make every attempt at strengthening one's faith. Even though he's bothered, confused by doubts and questions, each attempt at strengthening his faith strengthens the seal, so to speak, and in quotes, and will ultimately lead him to full faith.

So we see over here just an example of how we have a concept that's abstract, to say the least, it's coming from Likutei Moharan, he's bringing from the Zohar, and yet it's it's so practical in our everyday life. A person feels like, you know, he's not at the stage where he's going to be successful in a certain challenge. This challenge, the way we just mentioned it, it could be in the context of belief, or maybe it's a a challenge in the context of ta'avah. And we say, let this just be continuous, I'm going to fail anyway, I'll work on it next time.

Even if I try to push back, the the the odds that I'm going to change are Let's say he knows for a fact, or he thinks he knows for a fact that he's not going to be successful in this particular time. Maybe it'll only be a krechz, it'll only be an oy. We've spoken in Torah eight about a krechz. Maybe it'll only be a krechz, it'll be an oy that he's doing something. Says the the our our takeaway, says Rabbi Eliyahu Chaim Rozin, no, don't let it be continuous, don't take it straight from the יד.

Throw it onto the floor for a second. You don't know that all of a sudden, if you break that contact, you break that flow, it's actually profoundly, profoundly different. A person is in the middle of doing something, and they push back for that moment in time. There's a there's a Zohar, I forget, maybe it's in Vayechi, I think I This is the way I remember it from a piece from Rabbi Wolbe. He he he frames it like this. He says, or at least this is the way I'm going to frame it, based on what I remember.

I try to I don't I'm not It's not a direct quote. Instead of thinking about, let's say, a person's life, a person's year, a person's week as being, you know, "I got a 60 on the test, I was okay, I made I had good moments, I had bad moments," let's imagine your life in terms of, you know, this week was 10,000 frames. So now, it wasn't that, well, I got a 60 on the test, I was 60% good. 60% of those frames maybe were 100% good. If right now, right now, I'm about to do something, chas veshalom, negative, and with all of my kochot, even if it only lasts a second, with all of my kochot I attach myself to HaKadosh Baruch Hu and I say, "Hashem, if I don't want, then I want to want.

I want only to be connected with You. I understand that there's no value to anything else that I'm doing." And I would just take a snapshot of that moment in time, total is it total אין עוד מלבדו, whatever it is, without anything that came beforehand, anything came afterwards. So that's the same thought that the צדיק הדור would have, or the גדול הדור. At that moment in time, I'm a complete צדיק. That could totally break continuity between what came beforehand, what's going to came come afterwards. There is no momentum. At that point in time, I just got a 100 on that test.

So I can't say I've never been successful, I've only been okay. If I gather together, maybe maybe the the good pile will be smaller than the than the bad pile, in that good pile, when I gather together those snapshots in time, I gather together those days, those moments, I was 100% good. And when a person looks at it like that, it it's a much gr- greater incentive to try to push back, and as a person pushes back, there'll be also an exponential factor. The koach of good is greater than the koach of of evil. There'll be an exponential factor, because now that I psyched myself up to it, I talked to it, so now maybe today I had one moment where I pushed back 100%, even if I ended up doing the act, it wasn't with the same oomph.

All of a sudden I had a krechitz, I felt bad. Now tomorrow I could have two moments, and it becomes profoundly different. So we take away with this this is again, I'm suggesting and it's based on the notes over here, the the idea of throw it on the ground. The the the idea that when a person is going to do something bad, but you take it directly from the יד. Now you breach that connection, you throw it on the ground, that that value. Okay, paragraph ג. So now, now that we said that there's a חותם and there's a חותם בתוך חותם, there's the אמונה, וצריך paragraph ג, in order to be able to receive the תוכחה from the צדיקים, the למודי ה׳, the רגלין, לראות למלאות את הידיים, we have to fill our hands, שהיא האמונה, we're associating ידיים with the hands, ידי אמונה, על ידי הארה משבעה רועים, we have to get lit up

by the שבעה רועים, the צדיקים in every דור. We just mentioned it before, we we say that the צדיק is a בחינה of Moshe Rabbeinu. We're going to have to talk about Moshe Rabbeinu in a second, but and Moshe Rabbeinu is one of the seven רועים. But from the רועים the רועי הדור from the שבעה רועים שהם כלליות של כל מנהיגי הדור, these are representative of all of the leaders, of all of the leaders of the generation, of all of the צדיקים, they will fit in in one way or another. It's not just that there are seven necessarily, but when we talk about it because there's seven, I guess, seven types.

When we talk about the the אושפיזין: אברהם is חסד, יצחק is גבורה, we the the the ספירות, the כחות, the building blocks of the world, they're going to be different צדיקים or different people that need this that are נוטה כלפי חסד, גבורה, תפארת, חג״ת נהי״ם, חסד, גבורה, תפארת, נצח, הוד, יסוד, בבחינת שבעת ימים תמלא ידם. There was, according to some ראשונים, the משכן was a כפרה for the עגל. So we were talking about the עגל coming from the ידיים. Now, when you have the משכן, by the חנוכת המשכן, it says שבעת ימים תמלא ידם. The שבעת ימי מלואים are keneged the שבעה רועים, and it says through them תמלא ידם, they will fill up, they'll be משלים the ידיים, be משלים the emunah through which through the emunah, a person connects to the צדיקי הדור, we said, and they're able to connect directly through that to have access, as it were, to רצון ה׳ at

a higher altitude to participate, to create the shalom. So on one hand, we see that the emunah is the outer seal, it's what's necessary in order to be able to create this connection with the מוכיחי הדור, with the with the צדיקי הדור that are representative by the רועים, and when a person has the emunah, which they're able to receive, because it's all in the context of this of this attachment through the ספירות through the צדיקים that are going to be the embodiment of Torah of רצון ה׳ through the ספירות, and the kapparah for the עגל was through the משכן, the חנוכת המשכן, there was שבעת ימי מלואים, seven days that are representative of the שבעה רועים, and through this, תמלא ידם, which is to fulfill אמונה, כי הם רועים האמונה לתקנו ולהשלימה, because these רועים, these leaders are able to to rise up to to reinforce and to create in the people by having this

connection to the people the emunah to be מתקן, ועל שם זה נקראים רועים, על שם ורעה אמונה. It's a pasuk in Tehillim, to shepherd אמונה, וכל עיקר אמונת ישראל ממשיכים הם להדור. And emunah, Moshe Rabbeinu was an was an עבד נאמן, this idea of emunah of התבטלות is is created, is reinforced, is nourished through our connection to the שבעה רועים. Now, there's a there's a note over here. I can't say that I have it completely, but Rav Attia explains how is it that Moshe Rabbeinu has a place within the שבעה רועים: Avraham, Yitzchak, Yaakov, Moshe, Aharon, Yosef, and David, and yet we say that Moshe is רעיא מהימנא.

So there's an explanation over here based on that Moshe Rabbeinu is נפש, רוח, נשמה at the level of the ruach and neshamah, this was at the level of the neshamah of the other שבעה רועים. So at one level, Moshe Rabbeinu is part of the שבעה רועים, but there's also an element of of Moshe Rabbeinu, the צדיק הדור, as it were, that's the רעיא מהימנא, that's the neshamah it's it's that really he brings over here an explanation: כל הנחלים הולכים אל הים, that besides for the מנהיג הכולל, so then that that there's one overall leader, and then there's different there's different leaders that are all really coming the same place.

He says, כל הנחלים הולכים שהם תלמידי חכמים שיוצאים מצדיק זה והם ענפים לו. It's as if branches from the leader. כולם הולכים אל הים שהוא כללות כדי לסוככם ולהנהיגם. So again, it's a little bit hard to understand dynamic. Also the One of the ideas, the way that that I think I understand it, there's a difference between when there's a when there's a gezeirah, when there's no gezeirah. We're talking about emunah, reinforcing being a keli to be able to give the tochachah. So what comes first? Really the emunah, the attachment to Hakadosh Baruch Hu, comes through the שבעה רועים.

But on top of that, especially in the context we're saying that there's a gezeirah, what's necessary? What's לכבוד שמים to bring people close, that's the tochachah. What's tochachah? I'm just going to mention, I happen to have a chumash in front of me, but there's a couple Rashis like this: פרק כ״ד פסוק מ״ד, "ואמרה אלי גם אתה שתה וגם לגמליך אשאב היא האשה אשר הוכיח ה' לבן אדני". What does Rashi say? "הוכיח? ברר", it's a clarification, "והודיע", to make known. Similarly, "כל הוכחה שבמקרא ברור דבר", says Rashi. What is tochachah? Tochachah is a בירור, it's a clarification.

But in order to have that perspective, you need to how do you get clarity? It's based on what I see, you have to have emunah, you have to have proper perspective. So maybe we could say, if this is the way that I'm understanding, the the א' emunah, the emunah comes from the tzadikim, including Moshe Rabbeinu, also. But once that emunah is in place, who can give the tochachah? That be'etzem comes, that be'etzem is coming through Moshe Rabbeinu. That attachment, that clarity, that ultimate the the ultimate hitbatlut to Hakadosh Baruch Hu, that ultimate תוכחה is really coming from Moshe Rabbeinu, the רעיא מהימנא, the that's sitting so to speak over all of them.

Maybe, if if another peshat, maybe another peshat, but it's a it's it's an idea that that that I think. וזה בחינת, and this is also "כל קדשיו בידך". In the berachah of Moshe to Klal Yisrael in in in דברים פרק ל״ג, it says "כל קדשיו בידך". Rashi says, "נפשות הצדיקים גנוזות אתו". These are the שבעה רועים שהם בחינת כלליות של כל מנהיגי הדור. What are the "כל קדשיו"? These are the tzadikim. These are the ones who are going to be משלים אמונה. That's why it says "כל קדשיו בידך", the tzadikim, the ones who are ראי אמונה, the ones who reinforce emunah, are the because we said they were ראי אמונה, those are "בידך".

That's why the the the ones who are davek to these kedoshim, to these מנהיגי הדור, they are going to receive emunah. וזה בחינת "ועם קדושים נאמן". Pasuk in Hoshea, it says those who are going to attach themselves to these kedoshim, the שבעה רועים, the קדשיו, they are going to be zocheh to emunah, "ועם קדושים נאמן", the ones who are with the kedoshim, the ones who are with these the the these מנהיגי הדור, they are going to be the ones that achieve emunah. ומשה שהוא אחד משבעה רועים, משה that's one of the שבעה רועים, נקרא על שם זה רעיא מהימנא.

That's why Moshe Rabbeinu, even though yes, we said that Moshe Rabbeinu in a certain sense is representative the צדיק הדור, the צדיק הדור we call it Moshe, it came up in many Torot already, but why is Moshe referred to as a רעיא, as a shepherd? Because he's also one of the שבעה רועים. In in this role, again there's the role of the reinforcing emunah, there's ultimately the role of tochachah. We see that Moshe Rabbeinu on one hand is one of the seven, we spoke about that. But because he's one of the one he's a רועי אמונה, therefore Moshe Rabbeinu also has this title as רעיא מהימנא.

Which when we talk about this role, so to speak, this is why Moshe Rabbeinu, both in in the כללות'דיק way, who's he's even like the the neshamah, the כללות to all the seven רועים, but also he's one of the seven רועים, in this in this way that these these רועי רועים are representative of this, this is why we say that the צדיק הדור, the צדיק in every דור are representative of the seven רועים and the צדיק הדור we refer to as Moshe because these are the channels through which we have access to through the צדיק הדור in every generation.

Now to take stock of where we're at, we're talking about achieving emunah through connection to צדיקים, having emunah in the צדיקים. צדיקים are the embodiment of Torah, of רצון ה', of of of חכמת ה'. We we started off the Torah saying that when there's a גזירה, so HaKadosh Baruch Hu passes a גזירה, the צדיקים play a dual role. Number one, when there's a גזר דין, which is essentially a פסק תורה, הקדוש ברוך הוא is מתיעץ with the צדיקים, who take on a dual role: On one hand, they they have their relationship with HaKadosh Baruch Hu where they they they have the ability to achieve a mituk in the din, to daven, to try to temper the din, and they they speak on behalf of Klal Yisrael.

On the other side, in in wearing their other hat, the tzadikim are the מוכיחי הדור. Both of these we talked about as a בחינה of רגלין, and therefore the tzadikim give tochacha. However, in order to give tochacha, people have to be receptive to the tochacha, which means that there's a משפיע and a מקבל, right? The tzadikim are going people have to have, so to speak oversimplifying, faith in their leaders, understanding that what they're saying is the emet and the ability to open oneself up to achieve this connection so that we close the loop, because the גזר דין is passed through the tzadikim as it were, that's the פסק דין, the the even to achieve a מיתוק in the din, even to sweeten the judgment, judgment, so to speak, you can't just disregard the din, and what you have to do is change the dynamic.

On one hand, there could be a person can The example that we gave is either a year in jail apart from their family, or let's say three years community service. The the judgment, the debt will be paid off, but there could be a מיתוק. But the second thing is that the judgment was passed on a particular individual. If they do teshuvah, if the dynamic changes, the judgment might not be appropriate anymore. There might still be a consequence that needs to be cleaned up. There's a just a a full palette of of of considerations that go into passing a judgment.

So, the tzadikim go, and now, besides for whatever their role is vis-a-vis הקדוש ברוך הוא and and and addressing the גזר דין head on, they need to bring the people to do tochacha, to bring the people close. This is also going to going to shift the the application of the judgment. And in order to do that, the people need to have emunah. So, we're talking about the חותם בתוך חותם. The first level of חותם, the חותם רגלין, was the was was as far as the tzadikim is concerned, and the חותם the the outer חותם is going to be the emunah with regard to with regard to people who are able to receive the tochacha from the tzadikim.

And now we need to build this emunah so that the tzadikim can do what they have to do. Along the way, we will maybe reference תורה ה׳, בחצוצרות וקול שופר, where we said that every person, not the not just the tzadikim, have an obligation to say כל העולם נברא בשבילי. And sometimes we can do something, you know, physically in terms of what our hishtadlut is, but certainly there's an obligation to daven on behalf of a גזירה. And we talked about how to know what a גזירה is, how to know what it relates to, and no understanding how to daven and how to put oneself into a position where their davenen can be effective.

So directly these תורות are almost, you know, you you look at one idea, and in order to understand idea A, you build B, C, D, and E. And other תורות will take idea B, and in order to understand what B is, now you can reference A, C, D, and E. So they they're they're all interrelated. So, Torah ה׳, at least it occurs to me, I'm sure you can look into every Torah and see the full the full universe through that, but we'll see in Torah ה׳ we talked also about how to daven for a for for for for a גזר דין, both before and after it's been passed.

And also we're going to maybe reference Torah י״ב, as when we talk about we we talk about the good leadership, the צדיקים leadership, and also the רב דקליפה. Because now we're going to be contrasting the good leaders, the צדיקים, the the רועי, the the רועי אמונה, as opposed to the the kings without a crown, so to speak, the the negative leadership and and understanding that our power and our effectiveness comes from being able to associate ourselves with the good leadership. But this is going to be a complicated piece, but profound, talking about the מדה of עזות.

עזות could be we talk chutzpah, could be negative. On the other hand, הוי עז כנמר, it's the first halacha in the Tur. A person has to have a certain a certain boldness. So, let's let's dig in and and start expanding as well, or move forward. ואי אפשר לבוא לאלו הרועים. How do we attach ourselves to these רועים, to these רועי אמונה? How do we attach ourselves to these leaders so that we can also close the loop and create this שלמות, so that our davenen can be effective, so that their job can be effective, and that we can have a מיתוק in the דין, שם כללי של קדושה, כי כל קדושיו ברגליך, that it's the the pasuk calls the צדיקים, these רועי אמונה, the קדושיו, אלא על ידי עזות, כמאמר רבותינו זכרונם לברכה, הוי עז כנמר, and it finishes לעשות רצון אביך שבשמים.

So we're now going to connect, how do we now attach ourselves to these רועי אמונה, to the צדיקים, so that we can ultimately, אם ירצה השם, remove the גזר דין? That happens through creating emunah, but how do we achieve emunah and this attachment through an עזות דקדושה? And we connect now these two concepts, נהלת בעזך, it's a pasuk that you led you led with עזות, with boldness, אל נוה קדשך, to your abode. The footnote over here says that the peshat in the pasuk is speaking that הקדוש ברוך הוא brought כלל ישראל to Eretz Yisrael, to ארץ הקדושה, with a certain azus, נגד the שבעה עממים, נגד the נגד the כנענים that were very powerful in the land.

And Rabbi Nachman is saying that really this applies not only on a כלליות'דיק level, on a פרטיות'דיק level, that this idea of נהלת בעזך אל נוה קדשך of coming close to kedushah, coming close to כל קדושיו, coming close to the שבעה רועים who are going to be ro'ei emunah, a person, how did how does how does a person we'll see I'll suggest why this middah of azus, a person needs to employ נהלת בעזך to get close to kedushah, to get close to the שבעה רועים. היינו על ידי עזות נכנסים לתוך הקדושה. We're going to go further a little bit and then perhaps we'll comment.

כי יש רועים so sh- sh- סטרא אחרא. By the way, before when I mentioned that we would talk about Torah י״ב, I actually was referring to Torah ח', which talks about the רב דקליפה, the רוח סערה, the difference between between the tzaddikim that are attaching ourselves to through which we attach ourselves to HaKadosh Baruch Hu and who achieve their leadership in a way through התבטלות, in other words, through creating a connection with the אין סוף, and the רב דקליפה which is temporary, it's limited, they're only leadership through themself, through their own prerogative, through kavod. So even though in a certain sense you think זה לעומת זה, there's the good leadership and the bad leadership, there's a profound difference between the leaders who are really shluchim, as it were, שלוחו של אדם כמותו, they're shluchim of HaKadosh Baruch Hu, they're vehicles through which they can we can achieve a connection, a pipe from us to the

infinite, and the the leadership of the סטרא אחרא, which doesn't have a place, it doesn't have its own כוחות really vis-à-vis HaKadosh Baruch Hu. It's a it's another force that's created by HaKadosh Baruch Hu, but it's ultimately it's only really within its own limitations. And Torah ח' is is a wonderful place discussing this idea between between between the two different types of leaders. והם גם כן מפורסמי הדור, they are also publicizing, they make a loud noise within the generation. וכופין אנשים לתחת שיעבודייהו, and they force others to submit to their שיעבוד, to their שלטונות, to their rulership, their governance.

ועיקר מלכותם הוא על ידי azus. However, their עיקר מלכות is through azut, כי עזות מלכותא בלא תאגא. What is azut? What is brazenness? What is chutzpah? It's like a king a kingdom without a crown. A kingdom is rulership, it's somebody that forces others to submit, although it's interesting, we sometimes we talk about the difference between malchut and and אדנות, right? אדון עולם אשר מלך. When a person is a dictator, so then they don't need buy-in from their nation. המלך אין מלך בלא עם. The idea of a Melech, a יועץ, is that there's that that there is buy-in, that there's that there's a choice.

In other words, say take an example just for these purposes without unfolding that idea, if you tell me 2 + 2 is 4, you could tell me 2 + 2 is 5, I'm forced to listen and build an ideology around it, I have no choice, you're you're a dictator. If you tell me, "Listen, I'm going to show you there really is only one truth, 2 + 2 has to be 4, but I'm going to bring you around until you recognize that that that's the truth," that's a Melech. כי עזות מלכותא בלא תאגא. The idea of azut is malchut, but it's malchut without a crown.

Now over here there's a reference to the crown, the כתרים of נעשה ונשמע, but the Torah is going to tie into נעשה ונשמע, which is really woven throughout, and perhaps afterwards we'll go we'll we'll unpack it a little bit. I don't want to introduce that complexity right now. But this azut is malchut without a crown. והם ככלבים בעזותם בבחינת והכלבים עזי נפש המה רעים. It says over here, based on a pasuk in Yeshayahu, that the klavim are עזי נפש. It associates this midah of chutzpah, of brazenness, the the the barking. We'll see that a dog snatches, but snatches with fanfare, with the barking.

המה רעים, so it compares רעים to klavim. So we have the רועי אמונה, these are tzadikim, we're going to talk about עז כנמר. The note over here says that one of the differences, a a leopard also grabs, is is will be able to grab something that is from from to something or somebody that's stronger than him. However, it grabs בשקט, it's not grabbing with fanfare in in order to make noise, but a dog in the opposite way is grabs with azut. הן והן, and this is the Gemara in Sotah tells us in זמן of עקבתא דמשיחא, פני הדור כפני הכלב, that the leadership, the face of the generation will be כפני הכלב.

There's a lot of different pshatim and they all seem to be very relevant. One pshat that that stuck with me from the Gemara is a dog goes in front of its master, but it's always looking back. It's always looking back. So on one hand the leadership is like a dog, but the leadership is not really leadership. In in a in in a society they spend half of their half of their term trying to get reelected again. Who's really leading? Is the person in front leading, or are they always looking back to make sure that the people are behind them?

Really the people are leading. But over here it says that the leadership will be כפני הכלב, the מנהיגי הדור, ועל כן כדי להינצל מהם, how do we save ourself from this leadership? מתחת ממשלתם אי אפשר רק על ידי עזות. We need to utilize the midah of עזות לעמוד נגד עזותם, to be able to stand נגד the azut of these leaders in order to get close to the tzadikim, the true leaders, ואז נהלת בעזך אל נוה קדשך, and then we can apply the pasuk, you led with azut, with boldness, where? אל נוה קדשך, שנכנס לתוך, לתוך הקדושה, to be able to get to kedushah.

So perhaps I'm going to to offer a thought. First of all, it's not it's it's very subtle. It's using it's using a particular midah, and this midah, what's the difference between chutzpah and azut? So, I'd like to suggest, based on how how it hits me, and if somebody else has has a different peshat or a different take: If we think about chutzpah, chutzpah is the idea of breaking boundaries. Chutzpah is the idea of pushing back where it's where it would otherwise seem to break the system. It's otherwise inappropriate. If there's somebody who's כבודיק, that we should be מכניע myself to them, what's chutzpah?

Where I act like I'm higher than them. I make a I make a statement that seems to push against societal norms in in various iterations. Chutzpah is sort of, you would say, almost anti-establishment. Now, when we think about azut, in our world view, the question is is what's the establishment? So if a person, I'm going to suggest, if if if there's a person who's a leader, and this person wants leadership, he wants kavod, he wants to run things his way, he doesn't have התבטלות, and even if he has התבטלות, he has התבטלות to another country, to another cause, but it can't be universal because everybody has their own prerogative.

So what what does he have to do? He has to there's always going to be a point of conflict. This this person, this leader, is going to have to push back—again, this is not exactly what Rabbeinu says, but I think it I think it fits very well. Why why are these leaders going to be like klavim? Because anytime that you want things to go your way, by definition, we've said before, one person's freedom is another person's handcuffs. For instance, if I want to listen to loud music on the train, that means that you have to let me.

If you're allowed to if you're allowed to shut me up, then I'm not allowed to do it. If I want to smoke in a crowded place, then you have to let me. If you're allowed to make me stop, then I can't do what I want. There's always going to be a tension when you have conflicting priorities. So if one person wants to hold leadership or they want their nation to be the the the most powerful nation, then that means that they have to impose they have to impose on others, which means that there's always going to be a pushing back.

Now, if a person is really selfish, they're pushing back against everybody. So there's going to be a certain azut there. Let's let's look at the other side for a second, and make a contrast. If you have Hakadosh Baruch Hu, Hakadosh Baruch Hu is חותמו של הקדוש ברוך הוא אמת, הקדוש ברוך הוא, we just passed פרשת בראשית, הקדוש ברוך הוא created the world, and therefore Hakadosh Baruch Hu can give the land to whoever he wants. Hakadosh Baruch Hu is Hamakom. The entire universe of shlemut, of what's right, fits into the picture of Hakadosh Baruch Hu. We we spoke about התפארות, we talked about this idea in the beginning of תרי״ז.

And the Klal Yisrael is Hakadosh Baruch Hu's emissaries in the world, they're going to create מלכות כנסת ישראל, there's going to be a reflection of malchut in the world. If you have צדיקים, רועי אמונה, that are trying to close this loop, that are trying to bring an expression of Hashem into the world, what are they pushing back against? They're not in a situation look in a world view of gashmiyut where they're trying to revise, break, push back against the system for their version of gashmiyut. Rather, they're living in a ruchniyut system. In the world of ruchniyut, it's a world of shleimus.

So therefore, what do we have to push back against? Any growth is always going to be pushing back against something. In order to in order to get to the next level, you have to break through a ceiling. But what what do the tzadikim have to do? If we want to get towards kedusha, we have to break the gashmiyus. But there's a very big difference, many big differences, but what one one difference that we're going to that we're we're going to draw that we're trying to bring out in making this comparison is that there's a so that.

In other words, that that there's a stability, rather. When if Hakadosh Baruch Hu runs the world, and that world is in physical terms, and you have different traits and different different physical things, whether it's food, whether it's music, whether it's anything that can be used as a vehicle to get close to Hakadosh Baruch Hu, there's a kiyum over there. Emet has a kiyum. If everything would be used for the right reasons, so then the truth is is that we would live in in the times of Mashiach, in the times of לעתיד לבוא. There would be no no competition so that one thing has to suffer while the other thing succeeds.

So therefore, when there's a certain azus d'kedusha, when we're pushing back against physical things for physical sake, it it doesn't breed chaos. What it actually does is it pushes back against this type of a conflict so that everything can actually jibe together, so that actually can be part of one one ecosystem, and there could takeh be a kiyum, as compared to So that's that's, in a certain sense, the azus, the the midah of azus d'kedusha. It's pushing back against the gashmiyusdik, the this-worldly priorities. When when azus is used by the other leaders, that azus is by definition, it's not taking place at that same altitude.

It's not taking place at the realm of kedusha, as though there was an anchor anchoring one to Hakadosh Baruch Hu and a relationship with Hashem and pulling somebody through and out of all of the gashmiyus. The azus of the other leaders is just stam an azus. I have my priorities, you have your priorities, I'm stronger than you and therefore I can break you in order to achieve what I want. Now once I achieve what I want, what am I going to do with that? Once I achieve I have all of the money in the world, what am I going to do with that money?

If I have all the power in the world, I I want to break everything so I have power, now that I have all of that power, what am I going to do then? I already have it, there's nothing to push back against. There's just it's like loose energy, there's nothing there. However, as we find ourselves in this world, the bottom line is is that things that are more powerful are going to govern. So therefore you have these leaders and they're pushing everybody around in order to conform to their ideals. That's going to be an unhealthy azus.

The leaders of the generation are going to be like a kelev, for whose for whose prerogative, for their own prerogative. They're noisy, they're barking. How do we push back against that? With an azus d'kedusha, because the azus d'kedusha is be'etzem more powerful. This is mamesh what we were talking about, רוח סערה versus the the like like a whirlwind, the idea of attaching yourself to a to a flow, to an everlasting flow, to מים חיים versus a whirlwind. Right? We spoke about this in Torah ח, unbelievable Torah, that it seems to be much stronger in the short term, but though, but but even if you stir something up, it'll die down because it's not actually attached to the source.

The way to push back against the azus of the inappropriate leadership is through using an azus d'kedusha to break past the limitations towards towards kedusha. Now, in the in Torah ח over there, we said that and here also in the notes, it points out that a big part of Likutei Tefillot is davenen to Hakadosh Baruch Hu to understand how to use the midah, because the line between chutzpah and azus, a person can fool himself. A person could have a lot of a lot of lofty goals, he starts off, he wants to be a kadosh, he wants to be frum, etc.

Where is the line between when it's for kavod Shamayim and when it's for כבוד עצמו? Where's the line? How do I I might be doing it in the name of things that seem to be very religious. How do I know if I'm actually trying to push past gashmiyut or is it kavod Shamayim or is it my kavod? If it's my kavod, I guess in certain ways, if my kavod is coming from things that are Jewish ideas, that's better from my kavod being in things that are דברים אסורים. But how do I know in principle whether or not I'm having an עזות דקדושה or whether it's just my own chutzpah?

That take takes a Rebbe, it takes attaching oneself to a tzadik, it takes trying to attach oneself to something outside of oneself, because we all have negios, and where something becomes a chutzpah versus an עזות דקדושה is a very very difficult sugya, but at least to speak about these ראשי פרקים. Here Here I'm standing, I'm dealing with forces that are much more powerful than me. In a in a more myopic sense, the forces of evil, the negative leadership seems to be a lot more powerful than the קדושה, קול דממה דקה, which is a lot more subtle.

I want to be doing the right thing, how to to attach myself to Hakadosh Baruch Hu, which is the ultimate emet, how am I supposed to fight back against this leadership? And the answer is that we have to utilize the middah of עזות דקדושה, which takes a which takes a tremendous amount of work understanding that that when you're using a middah, especially a middah that generally could be misused, a person has to be very careful to know what, when, how to utilize this middah. That's the middah that can attach ourself that can allow us to break through the ra, and because the kochot of tov are so much stronger than the kochot of ra, if a person does utilize this middah, they do attach themselves to emet, so the ra the the ra will fall away.

וכל הקולות, so continuing continuing on, וכל הקולות, all of the sounds of kedushah that create a certain עזות, הן של צעקה, and the the Torah will go through all of the all of the different examples now that we're bringing, whether it's צעקה, צעקה is also screaming out to Hakadosh Baruch Hu, maybe even maybe even without words. A person has to be able to to be machnia his teva in in order to, I know what I'm I I I'm in charge, I know what I have to do. In order to almost just scream out, I don't know what to do, I need help, I'm screaming out to Hakadosh Baruch Hu, that takes I I need to be machnia myself, I need to break past my own nature, but that's an עזות, it's interesting.

On one hand, you would say that somebody that's raring to go, somebody that's more גשמי, more physical, making more noise, there's an עזות on that side. A person that's more subdued, a person that's more engaged in kedusha, he's just more timid. But it's the opposite. If all of the forces in this world are pushing towards גשמיות, then there's actually a tremendous amount of strength, a tremendous amount of עזות דקדושה to push back, to not go along with the flow. To decide to stand up for kedusha, that requires also an עזות. And even if a person's not holding there, even if they don't want, they only want to want, right, they're screaming out because they don't know what to do, I just need to get out of this situation, that's also an עזות.

הן של אנחה, we're going to go through all these in Torah, הן קול shofar, we mentioned the קול shofar earlier, which is to blow a קול גדול in ציבור, that's an עזות over there, הן קול זמרה, that a person should sing out to הקדוש ברוך הוא, to not be embarrassed, that sometimes to do the right thing also takes to scream out, to sing to sing praises of הקדוש ברוך הוא. Rabbeinu also mentions even jangling the coins for tzedaka, which we'll have to see, כולם הם בבחינת עזות, בבחינת הן יתן בקולו קול עוז. And the מפרשים point out that if you look at the first letters of יתן בקולו קול עוז, it's the letters of Yaakov, one of the שבעה רועים.

The Torah is going to have allusions to the seven רועים, so this is an allusion to Yaakov. So I think that we actually wanted to go into paragraph ה, but we're going to stop over here. But because we have a couple of extra minutes, as we're talking about the power of a קול, the power of a קול in the context of עזות to achieve a connection with the רועי with the רועי אמונה, with the שבעה רועים, that ultimately allows us to attach to to attach yourself to הקדוש ברוך הוא, to allow the גזירה to be to have a מיתוק in the דין, I do want to just I'm going to take a couple minutes and just reference this idea that also talked about a קול, that also talked about a גזר דין from Torah ה.

I'm just looking in the Kitzur Likutei Moharan actually. He starts just quickly, he starts off saying that every person needs to say, בשבילי נברא העולם. So over here he's not talking only about the tzadikim, he's talking about every single one of us. Every single one of us has to develop our own tzadik from within. We also we're also an organism that's the entire generation, we have to attach ourselves to the צדיק הדור. Every single person has to דאוון בכל עת בתיקון עולם. We all have to be concentrated and focused on, what is my role in terms of tikkun olam?

First I have to fix myself, but how am I going to be ממלא the חסרון of the world? להתפלל בעבורם, and to daven on its behalf. And he goes on that in order to daven, in order to understand what the you have to know what the גזירה is. It could be before the גזירה, it could be after the גזירה, but in terms of identifying what what the problems in the world are, how do I daven, how do I work on it, a person has to do have התבטלות, a person has to not be focused not only on negative pleasures, but even on a positive pleasure, even on the שכר of a mitzvah, in the spiritual שכר of a mitzvah.

In order to really truly tap into התבטלות, to truly tap into ratzon Hashem, a person has to do a mitzvah with such a simcha that it's not even it's not even for the שכר of the mitzvah, it's only to do more mitzvot, he's only doing it lishmah the connection. So he says, צריך לעשות המצוה בשמחה גדולה כל כך, עד שלא ירצה בשום שכר עולם הבא בשבילה. He's not even looking for any reward, anything that's focused on his self, any self-centeredness whatsoever. Rather, the only thing he wants is that Hakadosh Baruch Hu should prepare him another mitzvah.

But he says, how does a person develop this joy? How does a person get to התבטלות? He has to remove the עקמימיות שבלבו. He has to remove the crookedness of the heart, right? Any of that friction, anything that's bending towards his own towards his own ideas, or not even his own ideas, any ideas that are not in line with Hakadosh Baruch Hu, how does he merit this? And now, ועקמימיות שבלב מפשיטין על ידי רעמים, through thunder, שהם בחינת תפלה בכח, ביראה, באהבה, בכוונה גדולה, through thunder. Thunder is able to straighten out the עקמימיות שבלב, and a person is able to merit simcha by praying with בכוחות, וביראה גדולה, באהבה.

So with the thunder, with we're going to see more in terms of the idea of a kol, by praying with thunder, creating this noise, creating these this kolot, creating, aligning, I guess, with עזות דקדושה, a person can daven. Once a person is able to daven, they can straighten out the crookedness of their heart in order to achieve real joy, real joy in terms of שמחת המצוה, coming close to Hakadosh Baruch Hu. And therefore, a person how does a person has to daven for this? How does a person daven? Here it is: ועל ידי זה צריך להתפלל בכל כחותיו, ולהוציא את הקול בתפלתו, with kol.

And this I think is what we just referenced at the end of paragraph ד, וכל הקולות, all of the קולות דקדושה. So over here we have in in from the Kitzur Likutei Moharan in in in תורה ה, ועל ידי זה יפגע הקול במח, then it's going to touch the moach, etc., and that is going to create the thunder to be able to straighten in the moach, to be able to straighten out the crookedness in his heart, to be able to come to joy, and once a person comes to joy, then he's going to be able to to daven on behalf of the gezeirah.

He mentions over here also, מי ששומע תקיעת שופר בראש השנה מאיש ירא וחרד, בוודאי לא יהיה לו כל השנה מרעמים. A person doesn't have to worry about thunder the entire year if he hears the shofar, the shofar is able to create this. And how does a person arrive at the thunder? Because the whole idea is to straighten out the עקמומיות שבלב, he has to remove all the things that bring him away from that, all of the, if we align this with the azut of the, the the כלבים, the things that are not in line with Hakadosh Baruch Hu.

But over here he speaks about secular wisdom, false ideas, say, non-Torah ideologies, and he speaks as well about יראות חיצוניות. I'm afraid of everything in the world, while everything in the world is a vehicle of Hakadosh Baruch Hu, I become afraid of these other things. I see in the world what's going on with politics, whatever it is, am I turning to Hakadosh Baruch Hu, and Hakadosh Baruch Hu is making a bunch of things happen in the world, or am I scared of those things as if they have their own power? These, when a person's emotions are governed by, and his ideas and emotions, his שכל and his לב is governed by these other things, non-Torah ideologies and these other things going on in the world, that prevents him from having this joy, this מנוחת נפש, this being settled, this joy of a mitzvah for the mitzvah's own sake.

A person has to remove that by thunder, by the kolot of kedushah, to break, to break totally apart from that. And then it continues more to go on to, to, to how a person should look when, chas v'shalom, there's even מריבות בין צדיקים and מחלוקת, which we talked about in our Torah over here, the idea of מחלוקת and פירוד, and, and גלות, all of the תורות connect. We will stop over here, and next time, אם ירצה השם, we're going to Torah...