LM 22.4 — Chosam b'Soch Chosam, Part 4 of 10 · תורה כ״ב

Torah כ״ב we're up to paragraph ו׳ starting to go deep just to summarize relatively high level where we're at we started talking about the tzaddikim the dual role of the tzaddikim specifically in the context of when HaKadosh Baruch Hu passes a גזירה in the world this גזירה is a גזר דין it's a דין תורה, תורה לא בשמים היא by definition when HaKadosh Baruch Hu has set up a system such that when there's going to be a דין תורה this involves the tzaddikim and therefore HaKadosh Baruch Hu as it were consults and takes עצה from the tzaddikim before ה׳ is going to implement something in the world and the tzaddikim the leaders are going to create a מיתוק in the דין they're going to argue on behalf of the people as it were and and going they're going to be involved in the process of being לימודי ה׳ כביכול giving advice to HaKadosh Baruch Hu as

a שליחות on behalf of Klal Yisrael as to how this דין is going to be passed and executed into the world. On the other half they're also the מוכיחי הדור they are בחינה of רגלין not only towards HaKadosh Baruch Hu but from HaKadosh Baruch Hu towards the people. And in this context while while arguing to HaKadosh Baruch Hu to mitigate the דין and to mitigate the actions of the people when they turn and they are going to to go on behalf of HaKadosh Baruch Hu to the people they're going to to explain to the people just what they did wrong in a way that they can understand to be to bring the people closer to create a כבוד שמים.

כבוד שמים is created when people when those who are farthest come close to HaKadosh Baruch Hu it's the greatest גילוי. Now that is a בחינה of רגלין we said that there's something else that has to happen in order for the people to receive this תוכחה there has to be emunah, emunah in the תלמידי חכמים there has to be a שלימות if there's a משפיע there's a מקבל. In in the in this aspect of the relationship the מוכיחי הדור the tzaddikim are being the משפיע towards the people and the people have to be מקבל בחינה of ידים and we explain that this is על ידי אמונה this is through emunah which means that this part of the process the people connecting to the tzaddikim the people connecting to the מוכיחי הדור to be able to come close to better themselves so that the tzaddikim will be able to do the first part of the job the

emunah has to be preserved the emunah has to be intact. Now in paragraph ד׳ we started to explain how how do we create this relationship of emunah how are we zocheh to emunah through a through an attachment to the שבעה רועים represented in each דור the שבעה רועים אברהם יצחק יעקב משה אהרן יוסף ודוד we just had by Sukkos the ushpizin we discussed the idea of Moshe being the רעיא מהימנא but it's through a connection created with the tzaddikim and we we we dug into the difference between the tzaddikim as the Jewish leadership the of the religious leadership and the difference between other leaders who are representing other ideals that are not on behalf of Hakadosh Baruch Hu it might be totally self-centered קנאה תאוה כבוד or maybe they have התבטלות to a certain cause but the cause of that they're fighting for is certainly not anchored in Hakadosh Baruch Hu and would be you

know to use the example a ship can't be anchored in in itself. If a ship is in the middle of a broader a broader sea where there's all sorts of movement and things different momentum pulling in opposite directions if the ship is anchored in something outside of itself outside of the system הקדוש ברוך הוא המקום the universal reality so then it's there's going to be an equilibrium for it to return to it's going to it's going to have a קיום. If something is just anchored in a particular concern something more temporary something גשמיות something this-worldly maybe it depends on the times maybe it depends on the particular it depends on the particular influence influence there some some נגיעה but it's not going to be anchored in emet and therefore there is a there's a very big a profound difference it's not just that there's there's Jewish leaders and leaders for other religions there's religious leaders

and and leaders for to create wealth and so forth the difference between the tzaddikim is it's difference totally in kind. Qualitatively it's not the same thing as the other leaders. So in order to really attach ourselves to Hakadosh Baruch Hu the leadership that we need to attach to is the tzaddikim. However, there's a problem because at any particular time place the influence might be much a very disproportionate with the contemporary leadership even if they present themselves by the way as having the right ideals but the it might be a disproportionate amount of influence. How do we break through that to attach ourselves to tzaddikim?

The idea that we introduced was as azus d'kedushah. Azus which could be either boldness or brazenness depending how we want to translate it, if we're talking about a positive or a negative, would be breaking past those boundaries, breaking past that influence. And here we started to to to introduce unbelievable ideas that exist on a parallel parallel plane, both in a klaliyistic sense and in a pratiyistic sense. So we switched gears for a for a minute, because discussing the relationship of the tzaddikim to the rest of the people, we started to discuss the idea of the neshamah to the guf.

We have our our influences governed in a minute-to-minute, in an immediate sense, rather, by our guf, and we need an azus d'kedushah, we need to be able to break out of those boundaries in order to attach ourself to the neshamah. Now, consistent with what we said a moment ago, it's not just two different ways of doing it. I could say, "Well, listen, you know, either the neshamah or the guf, they have different considerations, and one of them will be primary, one of them will be secondary. Either here I have my neshamah, and then the guf will be the vehicle that serves the neshamah.

I need to eat food, need to do all these things, the guf can execute on behalf of the neshamah, or it'll be the opposite: I have here I have my guf, and I want to have physical pleasures, but a corpse can't do anything, and therefore the neshamah lights the guf up. So, it's just two sides of the same coin. It's a question of what's serving what." It's actually not true. The guf and neshamah, spiritual and physical considerations, while in this world they seem to present themselves as being fifty-fifty, there's a struggle, there's a tug-of-war, let's take a step back.

The neshamah is נצחיות. Hakadosh Baruch Hu wanted to give us certain opportunities, which are spiritual considerations. Hakadosh Baruch Hu wanted to give us שכר, the opportunity to get close to Him, and therefore Hakadosh Baruch Hu gave us a physical world, He gave us a guf, He gave us an opportunity to be able to leverage spirituality, which goes beyond this discussion, so that the entire purpose of the guf is really only to be lit up, not to be opaque, not to have its own expressions, but really just to be able to, for the neshamah to shine through it.

Meaning, let's say I want to grab something off of a shelf, so I take something off a shelf. Really, what I did is my brain had a certain ratzon and sent certain signals to my hand, and then my hand went, and and my fingers closed around the object, and it took it off the shelf. The truth is, I wasn't really paying attention to that. I just I just took it. If I even feel my hand, all of a sudden, let's say the hand has a pain, or, chas v'shalom, there's a there's a broken bone, that would only get in the way of my ratzon.

All of a sudden, my ratzon is going to have to be hampered. My hand is not strong enough to take it. The more present my hand is as an independent entity—I hope this example helps—then the more it gets in the way of just a smooth execution of ratzon. The guf really should just be able to execute smoothly the ratzon coming from the neshamah, coming from רוחניות. It shouldn't really be getting in the way. On the other hand, if the the more that the guf is opaque, the more that the neshamah doesn't shine through, the more that there's a there's a lethargy over there, in other words, it's it's it's heavy, it's not able to just be weightless and execute on the ratzon of the neshamah, but the more the guf is is is present, then, actually, the more that the neshamah is held back, so that when the guf executes from the neshamah, it's an

expansion of the guf. You're actually breaking past physical considerations so that the guf is able to achieve a significance of infinite proportions. The more that the guf, the this-worldly thing, is present, the more that the neshamah sort of is held back just to animate the guf, and it's not able to achieve things of נצחיות proportions, and then life is limited to 120 years, and then it stops, as opposed to as opposed to the 120 years actually being נצחיות, a person being a בן עולם הבא. The עזות דקדושה is what allows a person to break past the guf, to not just to lay the guf aside, but to allow the guf to be an element, an expression of the neshamah.

And now we're going to take a step back and factor this back into a klaliyistic sense, which not just in terms of guf and neshamah, but in terms of our relationship to the tzaddikim, and getting close to to the tzadikim from the point of view of the organism of the עם, not just a person in a micro sense, but the nation in a macro sense. וכן בכלל. יש בני אדם, יש בחינת עצם ובשר. So, we've discussed before, this idea of fractals applies in many contexts, that כל מה שבכלל is in the פרט, and vice versa.

The same way that we have this dynamic: גוף and נשמה, עצם בשר and עצם, we have also the the the עם, and we have the tzadikim, and we're going to see how this factors into our Torah. So in a in a in a כלליות, in a general sense spinning out, we're going to have, with regard to the nation as a whole, this dynamic of עצם and בשר, היינו שהחכם האמת, a true חכם, a חכם who is a walking ספר תורה, a embodiment, an expression in this world of רצון השם. In our Torah, we said that this חכם is playing a dual role, on one hand, בחינת of רגלין, הקדוש ברוך הוא is asking for עצה, for for an עצה, תורה לא בשמים היא, the way that Torah is going to come out in this world, הקדוש ברוך הוא is not asking an עצה, as it were kivayachol, from somebody who has his own subjective subjective

considerations, but over here we're saying that the חכם also is the one who goes to give the people תוכחה, and the people now have to relate to the חכם, this person is a conduit to הקדוש ברוך הוא, שהוא בחינת הנשמה לעם. If we think about the נשמה, the divine energy in a person now is going to manifest in the גוף, שהם למטה ממנו, the גוף is on a lower level, more distant in that chain, in this dynamic in terms of connection with Hashem. Now, I think we mentioned last time, the entire avodah is to bring those things that are more distant from Hashem closer to הקדוש ברוך הוא.

So in a certain sense, the entire point of this operation is not for the tzadik, it's for the to bring the people closer to צדקות, closer to הקדוש ברוך הוא. So now we're not talking about saying that there's something wrong with the people. However, הוא בחינת עצם, the structure of the the essence of the the human being, but in a collective sense, the broader human being, the עם, is the the tzadik is a בחינה of עצם, והם נגדו בחינת בשר, and the people are the flesh. Now, just interesting, as we discuss this idea, I'm just going to quote from the Kitzur Likutei Moharan from from Torah יז.

He starts off saying that יראה ואהבה אי אפשר לקבל כי אם על ידי צדיקי הדור, that the yirah and ahavah, this relationship with הקדוש ברוך הוא with the world comes through a connection with the tzaddik, and he further explains that the tzaddik is constantly seeking, constantly searching, מבקש ומחפש תמיד לגלות הרצונות של השם יתברך, that the tzaddik is the one that is constantly looking to bring out to to see הקדוש ברוך הוא's will inside the entire world, inside every single individual, inside the detail of every single individual, the different types of species, the different physical things, the different people, animals, plant life.

The tzaddik is the one that looks to see הקדוש ברוך הוא's design and purpose in every single aspect of the briyah. And when you can relate to the briyah as a shleimus, as a synthesized system, totally integrated, then anything that's missing will ruin the shleimus, which means that it's the tzaddik and the attachment to the tzaddik where we can start viewing the world בכלל and even ourselves בפרט as having total significance. If any single thing was missing, then the shleimus of the entire system would be missing. From our point of view, in Torah ד, he says: בכל פעם שבא אצל תלמיד חכם יספר לפניו כל לבו, ועל ידי זה אתה נכלל בהאין סוף.

How is it that we find ourself in the Ein Sof, in other words in the רצון השם, that a person comes and in Torah ד he explains how to get closer, how to be davuk to a tzaddik. Over here he says that a person should speak his heart in front of the tzaddik and understand that that he's included in the Ein Sof, and to merit that everything that happens to a person is for his benefit, יזכה לידע שכל מאורעותיו הם לטובתו, ויברך על הכל הטוב והמטיב, וזאת הבחינה היא מעין עולם הבא. How is a person becoming living in Olam Haba?

A person is a ben Olam Haba? A person understands this life in this world, not on its own, but in the context of a greater נצחיות with of of infinite proportions. It's to understand the world and himself as part of one integrated system. There's many torot, by the way, that we could have quoted. It talks about that a person shouldn't just read from sefarim, a person should that that when the tzaddik gives the shiur, that it's נכלל the people that come to hear him. There's there's many different examples that speak to different elements of this dynamic, but I chose two that I think that that I think relate to over here.

So when when a person again sees the on in a local sense, in a פרטיותדיק sense, we have a neshamah and a body. A corpse without a neshamah is nothing, but a neshamah that doesn't have that doesn't have a guf is unable to function in this world either, can't learn Torah, can't do mitzvot. It's one system. וכשהם בבחינת בשר, when we look at our בשר, when we look at our guf like this, it's batel to the to the purpose, to the function, to the meaning of the neshamah, but on the other hand the בשר is very important.

We all have our own we all have our own personalities, our own likes and dislikes, our own way of getting close to HaKadosh Baruch Hu, but we have to be davek to the neshamah, we have to be we have to have devekut to the tzadik, we have to understand that it's part of one beautiful system focused on HaKadosh Baruch Hu, focused on the אמת, כמו בשר הגוף בעצם האדם, הם the same way that we're describing this in the context of the guf and the נשמה, הם שומעים הקול אנחה, היינו קולו של חכם, the same way, what breaks the guf, so to speak.

We said in our example a few minutes ago that if I want to take something and use my hand to get it, the more that the hand has hitbatlut to the ratzon, it's one body. If you would think about how many things are happening when a person walks, when they take something off of a shelf, when they speak, the movements of the tongue, the movements of the fingers, there's like millions of actions going on just to execute a simple function. How is it that it's one smooth process that's simply an expression of my ratzon? When there's total hitbatlut to the neshamah, there's total hitbatlut to the ratzon.

The more that there's a pain, there's some there's some presence of any particular limb, the more that that that it'll have to be accounted for and it takes on its own personality, it creates friction in the process. How is it that the guf we can break the guf so that it doesn't have its own presence in the process? It's batel to the entire system, where there's an equilibrium of the neshamah driving the process, that that's through an אנחה, that's through a sigh. In this context of the people and the צדיק, היינו קולו של חכם, the chacham that's מוכיח, the chacham that gives rebuke, when people receive his words, that takes that that is the function of the אנחה, the sigh that breaks down the guf, that breaks down the people's separateness from the process, ושוברת גופם בבחינת אנחה שוברת אנחה שוברת גופו של אדם.

This breaks down the independent presence of the body, of the guf, of the people functioning separately as having their own considerations, kinah, I'm jealous, kavod, I want kavod, ta'avah, I have ta'avah, no, the all of that is being utilized. I'm taking myself, but I'm part of a system that's greater than myself, focused on HaKadosh Baruch Hu, focused on אמת, focused on ruchniyut in the world, and the way that we achieve that is through being meshamesh a chacham, through and even the עולם המעשה, through rallying ourself to be batel to the talmid chacham. My purpose is to be meshamesh another.

I'm part of that process. And the same way that the גוף is meshamesh the neshamah, is the same way that we are meshamesh the חכם, ועל ידי זה יוכל לסמוך להתקרב אליהם. This is how the חכם is able to get close to the people שהם בבחינת בשר בבחינת מקול אנחתי דבקה עצמי לבשרי, through the anacha, through the rebuke הנ״ל, through the anacha, through the giving the rebuke, then that is how the חכם is able to get close to the people, and the way that the people are able to be a kli and to to complete this process is through the emunah, it's through having being faithful to the חכם, through being meshamesh the חכם, through subscribing to the חכם.

This completes the process where the the the צדיקים are the רגלין, the צדיקים are giving over the tochacha, the message of הקדוש ברוך הוא, and the people are receiving it, which again, going back to the beginning, will allow the צדיקים to argue on behalf of the people, will allow that the they can do their job as the inner חותם. And when there's also an outer חותם, the emunah, so now the the they will be able to be have a מיתוק in the דין against the גזירה. אך כשאינם בבחינת בשר, when there's a dissonance, when there's a separation, when the people are not close to the חכם, they have their own considerations, it's about it's about them being self-centered, אינם שומעים כלל קול האנחה הנ״ל, they are not going to hear the anacha.

The צדיקים can give tochacha, the צדיקים can give rebuke, they can try to give guidance, but they won't hear it, or even if you're going to say they're they're they're going to hear it, they're not going to listen to it. It's like the difference if I'm speaking to you, then you either hear the message or you can hear the words of me speaking. When there's a connection, there's the I'm I'm giving over substance, I'm giving over a message, and we're connecting through whatever it is that I'm saying, through the substance, and there's a מדבר and there's a שומע, ואפילו אם שומעים קולו, but over here, if you're not hearing what I'm saying, maybe you're listening to what I'm saying only so that you can respond, then we're not connecting through my message, there's a difference.

It's not that between it's like שומע כעונה. If I say a beracha and you say amen, then we said a beracha. I'm speaking and you're listening, we are learning. But if I'm saying something and let's say you want to respond, you have your own considerations, so we're not speaking. You're speaking to me and I am responding. We're not together. And therefore, even if they hear his voice, אינם שומעים הקול בעצמו, it's not that they're hearing the קול, they're not hearing the voice, they're not hearing the message, כי אם קול הברה, they're hearing an echo. What's an echo?

The the we're going to go in a second, the beginning of paragraph ז we're about to start is going to speak about the difference between the קול אנחה and the קול הברה. The קול הברה is is the echo. But if you think about it, we had this in an earlier Torah, if a person makes a sound and you hear it, that's direct. If I make a sound and that bounces off a building, it bounces off the mountains, then what you're hearing was gen- rated by my voice, but you're hearing about something that's actually coming from that's that's being bounced off, the sound waves are really coming off the mountains, coming off the building, the hallway, it's going to be a little bit distorted.

The nature of what you hear is actually going to be impacted, affected by whatever it's being bounced off. So it's going to be like the the other side, it's going to be the the the the others, another form that yes has something to do with what I said and therefore there will be a correspondence, but you're actually hearing something, you're you're actually hearing something different. Period. So now, let's explain what means this קול הברה, what's the difference between the קול הברה and the קול אנחה, the קול אנחה from the חכם that can break the גוף so that it'll break down the barriers between the people and the צדיק, between the גוף and the נשמה, so it'll be one process like we we just quoted from Torah י״ז to be one system, the beauty, the התפארות, the purpose, the תכלית of the בריאה, of executing directly רצון השם.

And when instead of having an אנחה, there's a separation between the חכם and the צדיק, the חכם and the people and even what the people hear, they're not hearing the אנחה that can break them down, they're hearing the קול הברה and therefore there's going to be a break in this process, which is the like we said, the outer חותם. If there's no emunah, the people aren't connecting to the to the to the to the חכם, to the צדיק, so then there's going to be also a breach chas v'shalom in the inner חותם. Now, as we explain, going into paragraph ז', this קול הברה, I'm going to mention a preface that the Parperot LaChochmah gives.

Rabbi' Chaim Kramer and Rabbi' Atia both bring it. I'm actually going to read it inside. The הקדוש ברוך הוא בעצם wants us, created a system for a תכלית, for a תפקיד, like we mentioned התפארות, Torah י״ז, and therefore הקדוש ברוך הוא wants us to be connecting to the צדיק, to come closer to Him all the time, and yes, there's a yetzer hara, there's resistance and we want to overcome the resistance. הקדוש ברוך הוא is constantly manipulating, as it were, the system, it's designed in order to give us what we need. Sometimes that's going to result in yissurim.

Yissurim could be anything, anything as small as pulling the wrong amount of change out of one's pocket the Gemara in Eruvin says is already is already a little bit of friction in the system, we should say why did that happen? Everything, everything is in point, everything is calculated down to the nth degree. Says the פרפרות לחכמה, רבינו ז״ל גילה לנו בזה, מאין נמשך בחינה זאת, this idea of of a of of a havrah, this idea of an echo, שגם בשעת הצעקה הוא צועק רק על חסרונותיו בגשמיות ולא על תכלית האמת. הקדוש ברוך הוא is giving yesurim.

A person should say, why is something going wrong? There's a there's a void, there's a vacuum, things aren't right. Why why is let's say a person experiencing drought? הקדוש ברוך הוא is a משפיע, He gives rain, why is there no rain? Now, by the way, a person can say two things. Number one, they can look at science. Well, look at the clouds, look at טבע, maybe there's a way to address it in a טבעדיק sense. They can try to address it in a spiritual sense, maybe there's an עבודה זרה, some sort of spiritual force in the world, not at the root, not going directly all the way up to the altitude of addressing כביכול הקדוש ברוך הוא, תפילה, working on oneself, but rather a person can try to take a shortcut, they'll do a rain dance, maybe that will work.

And therefore a person feels this void, they feel that there's some sort of friction in the system, something is going wrong, they know that they have to do something, and therefore they are going to they're they're going to have to scream out. So their neshamah starts making noise, as it were, it's going to generate a tzeakah, it's going it's going to generate an anachah to be שובר the guf, all these other considerations, so a person can just step aside already and and relate to הקדוש ברוך הוא. When that sound comes, well that's going to inspire an echo that says, yes, there's something missing, there's a void, there's a vacuum.

How are we going to fill that? It's like if a person is hungry, then maybe if they get the right nutrients, then that feeling of hunger of the body needing something will go away. If a person doesn't give the body what it actually needs or the תאוה that it needs, or a person thinks that money, other physical pleasures will give it, they will actually never be satiated and they will be chasing forever doing a huge detriment to themself, but constantly feeling the need to to go to the next level. That's why, you know, in the world of addiction, you always need more, you're never going to fill it.

An אדם is a מבעה, an אדם is a seeker, a person can never be satisfied because in this world, a person really needs to fill it with with a connection to spirituality. That's how we were designed. The Mesilat Yesharim talks about it in the beginning that the the neshamah is in the guf, nothing physical can really ever satisfy the neshamah, but we know that we're missing something, so we're constantly chasing. We're either going to chase up, or we're going to chase out, we're either going to connect to spirituality or we will constantly be like pushing horizontally at this altitude, physically גשמיותדיק things, but the truth is is that we will never ultimately be satisfied.

And therefore, even at the שעת of the צעקה, הוא צועק על, רק על חסרונות בגשמיות, ולא תכלית האמת, this person is screaming out, but what form does that scream take? The person is actually going to scream, is going to daven, only at the altitude of גשמיות. Now, sometimes I guess, you know, people have whatever tefillot, we need health, we need well, happiness, whatever whatever it is, sometimes there's a impediment to מנוחת הנפש. But when a person's primary consideration in the tefillah isn't "Why am I in this situation? What does הקדוש ברוך הוא want from me?", but it's it's self-centered, it's about the physical, it's about the guf that got them really into trouble in the first place, what they need now is the עזות דקדושה, they need to break out of that like we spoke in the last שיעור, to connect to spirituality.

If they're not connecting, if the if the the tzeakah, the anachah is not breaking down breaking down the guf, allowing them to expand past the guf to connect in a meaningful way, so then now it obviates the need for the yesurim. The whole point of the yesurim was to to focus and to break down the guf, to break down the body, to connect to הקדוש ברוך הוא, and then instead they're focused on this void now and they're just davening for the guf and they get stuck in that system, which is what really gets them to begin to begin with, שרק בשביל זה באו עליו יסורין, and that's why the yesurim were there to begin with.

ענין זה בא מחמת שהנשמה נתרחקה כל כך מהגוף, that the neshamah is so far away from the guf, that it's not integrated, it's not synthesized, it's not that they hear the neshamah and there's no friction in the process like we discussed in paragraph ו. They hear this distant screaming out, they know something is wrong. "I I I I hear you yelling at me, but I don't I'm not listening to what you're saying." והגוף גבר בעזות כל כך עד שאינו בבחינת בשר לנשמה שהיא בבחינת העצם, that it's not one guf and neshamah, it's not one process, it's two separate things.

And therefore, I'll skip a little, I'm just skipping a few things, even when the kol of the kedushah is נתעורר, it's not going to end up breaking down the guf and it's not going to allow a person to get closer to HaKadosh Baruch Hu, but actually if a person just seizes on this הברה, they're they're screaming out for the wrong things, they're not getting closer, and they become they they they they hear this what what the body needs and they have a בלבול of their דעת. He says, ובזה מבלבלין את דעתו, עד שגם הוא בעצמו אינו זוכה לשמוע קול דקדושה שלא יהיה רק קול הברה, and they themselves end up listening to the wrong thing.

They they they end up chasing the wrong thing, they try to fill, they try to fill the vacuum, the void, the message that HaKadosh Baruch Hu was giving that something is missing, and they're trying to fill it with the wrong thing. If they would connect to רוחניות, they would connect to HaKadosh Baruch Hu, so then the need for these yissurim would fall away, but by chasing the yissurim, they're actually doubling down on the need for them. וקול הברה הוא דע הוא דע כי כשנתעורר קול דקדושה, when there's a קול דקדושה, the neshamah screaming out, the chacham is giving rebuke, there's a קול אנחה to break down the גוף, אז נתעורר ממנו קול דסטרא אחרא.

Now the the the kol, the voice of the סטרא אחרא, the הברה, the guf concerns, the whether it's קנאה, תאוה, כבוד, in whatever form it takes, all of a sudden wakes up as well. כי על ידי עבירות נבראים מחבלים, because there's another spiritual force. Where did that come from? There's always, every action generates a reaction. He he quotes over here the Tikkunei Zohar and the Tomer Devorah. A person does an aveirah, now all of a sudden there's a spiritual כח, the same way we do a mitzvah, there's a spiritual a spiritual force that was created, malachim are created, however you want to frame it.

When a person does a negative act, that's real. It's not just that words didn't create anything, actions didn't create anything, it came and it went. We we affected this, something in שמים. There's now a spiritual force and a קטרוג, something, a negative angel, that was created by our actions. And everything everything in this world, physical, spiritual, needs to be sustained. What's going to sustain this force? It was created, really it should feed off of the person that created it, and say, "Now you created this destructive force, I'm going to feed off of the person, chas veshalom." And the the the person could die, it should sap the person, sap all the שפע that's going to the person.

Who asked this guy to go create this negative force? This this מלאכי this מלאך of חבלה, right? The the Mishnah in Avot says, העובר עבירה אחת קונה לו קטיגור אחד. והם צועקים, הב לן מזוני, give us sustenance, הב לן חיי, give us life, give us energy. The Tomer Devorah talks about that Hakadosh Baruch Hu in His infinite רחמים, not only does He sustain the person while he's doing the aveirah, He sustains this spiritual energy so that the person himself will have the space, the wherewithal, to have time to do teshuvah, until until the person can be able to take care of this spiritual force, instead of the person, chas veshalom, dying right away, right?

A person uses his eyes for the wrong thing, he uses his his limbs for the wrong thing, so Hakadosh Baruch Hu should number one sustain these eyes, let's say, while the person's doing an aveirah, and further, now there's this negative spiritual force, it wants to come feed off of the person, Hakadosh Baruch Hu should sustain this spiritual force, this negative force, until the person's able to do teshuvah and come along and and and be mevatel the spiritual force otherwise? But Hakadosh Baruch Hu in His infinite רחמים does this. And the Tomer Devorah talks about how we should learn from the middos of Hakadosh Baruch Hu, and he fleshes it out much more than I'm doing.

But I I want to stay focused over here, וכשאין מתגברים מסטרא דקדושה, הם נחים. This idea of these forces who are צועק, it it's זה לעומת זה. They could be dormant. If a When a person is trying, sometimes, when a person is trying to do the right thing, all of a sudden, that's when the yetzer hara rears up its ugly head the most. All of a sudden, you know, a person was was going with the flow, now all of a sudden they double down, they want to daven, they want to learn, and all of a sudden they have the most distraction.

What wakes up the קול העברה? What wakes up the echo? When there's a sound, when there's a קול אנחה. When the person is trying to do the right thing, all of a sudden there are blockages. Not necessarily a sign that something that something is going wrong. It says over here, he quotes Rav Chaim Kramer quotes Rav Eliyahu Chaim Rosen, who would quote this teaching of Rabbi Nachman, pointing out that a person who encounters opposition and obstacles, sometimes that's a sign that they're actually on the right track. The yetzer hara doesn't have to push back if you're not accomplishing anything.

אך תכף שמתעורר קול דקדושה, when the מוכיח is there, the rebuke is there, the neshamah is inspired, the tzaddik is trying to to get the people to to to have a hitbatlut of their own concerns and get in line with Hakadosh Baruch Hu, that's when הם מתעוררים תכף, ומתחילים לצעוק ולקטרג כנגדו. Now they're saying, "We also need to be fed. We We We also need to be fed." וזה קול העברה שיוצא מקול הקדושה. That could take the form, we'll we'll have to see, the this this could take the form of chas veshalom of just the person being sapped of strength, dying.

This could take the form of literally being fed, meaning that the person will invest additional spiritual energy, additional davening. They're going to be seeking to get more physical pleasure. They're going to be davening not to say, "Wow, the yissurim that's breaking down my guf, I need to focus on spirituality, that's the only meaningful thing." They'll say, "No, you know why you're hungry? It's not because you're eating junk food that doesn't have the nutrients that could fill you up. That's not why you're weak. Maybe it's that you're not eating enough, and you should double down and go for more of the unhealthy things." Okay, whatever that mashal is worth.

And and the person is literally going to be seeking, chasing, davening, for the to strengthen the guf, the the azut of the guf, which is really what got them there to begin with, as opposed to the עזות דקדושה to break past the guf, to to to attach to spirituality. וזה בחינת אם עונינו ענו בנו. This pasuk, we read the English translation, it says, "Though our transgressions bear witness against us, Hakadosh Baruch Hu, do it for the sake of Your Name." What's going on over here? The Rav Chaim Kramer points out, gives us background to the pesukim, that Yirmiyahu Hanavi foresaw the terrible fate awaiting the Yidden by the the Babylonian exile and the destruction of the Temple, and he prays to Hakadosh Baruch Hu for forgiveness, saying, "Even though our avonot, like we've been discussing, even though our sins bear witness against us, Hakadosh Baruch Hu, save us for Your Name.

Do it for Your Name." And this in the context of what we what we've just been discussing, all of the avonot, so all of the sins, they take on their spiritual energy, and they become accusing and destroying angels, malachim, that are bearing witness against the Yidden. Now, we've been we talked about all the way in the beginning, how how are we able to and the tzadikim, how are they able to מבטל a גזרה, to make a מיתוק in the דין? That that's going to be the first חותם, but in order to be able to accomplish their job, it has to be חותם בתוך חותם.

There has to be a second חותם. The outer חותם is the emunah in the tzadikim. And unfortunately, the Yirmiyahu Hanavi was rebuking the Jews for 40 years, and the people did not have the requisite amount of emunah in Yirmiyahu, who he points out, as compared to Moshe Rabbeinu, Re'aya Meheimna, and to the point that the emunah was so blemished that they were worshipping idols, so that the only way to overcome the the the impending destruction, chas v'shalom, the churban, which would be the עזות coming against the forces of קדושה, of the כלבים, it would be to have עזות דקדושה to be able to break past.

However, the people were not able to tap into this, and therefore, Yirmiyahu Hanavi says, "אם עונינו ענו בנו, if our sins are testifying against us, we have that energy, and the only way to break past this is going to be the עזות דקדושה, and we don't have that, so, Hakadosh Baruch Hu, do it for Your sake." We're going to have to save us for Your sake. We're going to ask a question on that in a minute. Says Yirmiyahu Hanavi, "אם עונינו ענו בנו," if our sins are, אין עניה אלא לשון צעקה, our sins are screaming out against us, היינו שהעוונות צועקים בנו, that they're not screaming out against us, they're screaming out from within us, the the echo, the העברה, it's coming from within.

It's saying, "הב לן מזוני, הב לן חיי," it's trying to sap our strength. It's trying to in as much as the people want to do teshuvah, it's trying to divert that energy to further support the sin, to keep the people away from תשובה, בתוכנו ממש, על ידי שנתעורר קול דקדושה. Yirmiyahu Hanavi is giving them mussar, He's giving them hitorerut, and as much as there is going to be a kol of teshuvah, a hitorerut that's being attempted, but from within is going to be the negative side of that, the equal, but opposite reaction, which is going to be in the form of a of a הברה saying, "Yes, something is missing." You know what's missing?

More physicality, more gashmiyut. It's something the the the more of an attachment to the perceived spirituality in the form of avodah zarah. That's what's missing. וכמו שכתוב אצל הצרפית, like it says by the by the צרפת, באת אלי להזכיר את עוני. He's supporting this idea. When there's an increase in kedushah, so then all of a sudden the negative forces, the negative forces wake up. What's the background to the Tzarfat? It's the נביא, Eliyahu Hanavi was fleeing, he was running away from Achav for having decreed a famine. And הקדוש ברוך הוא tells Eliyahu Hanavi to go to the city of Tzarfat where he would find a pious widow, I'm reading from R'' Chaim Kreimer's note, who would provide him for food and drink.

After Eliyahu comes, the woman's, rachmana litzlan, the woman's only son dies, and she says to him, "באת אלי להזכיר את עוני? Did you come to me to recall my sins?" meaning the way that we've been discussing, everything was well enough alone. Eliyahu caused an increase in kedushah, and whenever there's there has to be a balance in the world. Whenever there's an increase in kedushah, so then there's an increase, all of a sudden the negative forces wake up, and she she says to him, "Everything everything was fine. All of a sudden, you're coming to my house and there's an increase in kedushah, and rachmana litzlan, her son died." Now, in פשוטו של פשט, by the way, Rashi interprets it differently.

Rashi says that until Eliyahu came, Rashi says להזכיר, עד שלא באת אלי היו שוקלין מעשי ומעשי עירי והייתי ראויה לנס, משבאת לכאן נחשבתי לכלום ואין זכותי נכרת. Everything is relative. Until Eliyahu came to town, so then this woman was would have been considered a tzadeket. Now that Eliyahu came, so it downplayed, now she wasn't ra'ui to certain things. But the way that Rabbeinu is learning this, this, no, there must have been some dormant sins, whatever she was holding, but those dormant sins would not have found expression, they would not have caused a consequence, any sort of a negative negative impact to her to her life.

Once Eliyahu came, so now there is an extra force of kedushah, now whatever energy would have been come from those dormant sins, now are going to raise their head up and they're going to push back, and it resulted in in this in this tragedy. So, he says that the היינו, כל זמן שלא היה שם אליהו ולא היתה הקדושה גוברת כל כך, there was not as much kedushah in the house, היו עונותיה נחים, the sins were dormant. אך על ידי שנתעורר שם קדושת אליהו, once Eliyahu came and the kedushah was woken up, and there was an increase in kedushah specifically in in her house, in her vicinity, היו נזכרים ונתעוררים עונותיה לצעוק ולקטרג עליה.

וזהו אם עונותינו ענו בנו. Going back to the lashon that was used by Yirmiyahu Hanavi, that if our sins are screaming out against us, שהעונות צועקים בתוכנו. Again, it's בנו, not just against us, but from within. ואפילו כשאנו צועקים איזה קול דקדושה, even if we would be screaming, all of a sudden we have hisorerus and now we want to do the right thing, how often does it happen to us, by the way, that a person is chugging along, and then they have a desire, they hear they hear a shmuess, they see somebody else, one of their friends is doing the right thing, and they want to double down.

Now they have hisorerus and they want to do the right thing, and all of a sudden, they have challenges that might not have even been pulling them in the wrong direction before they had this hisorerus. אין אנו זוכין לשמוע קול דקדושה בעצמו. Now, there's a lot of noise going on. There's a big bilbul going on of daas going on, and the person really has an intense spiritual awakening, but that spirituality could take a good expression, or it could be the negative spiritual forces that are crying out. And now that this person's spiritual antennas are up, and there's going to be a התעוררות דקדושה, comes along the echo, the equal, but opposite reaction of the negative forces.

And now, he's got all of these things going on לשבר על ידו עזות הגוף, because the spiritual forces would come to break down, to break past the boundaries of the guf. The guf would become the בשר to the עצם, or in the כלליותדיק sense, we said that the tzaddik is like the עצם, and the people the people are like the בשר, but it should be really one integrated, balanced system where everything is serving the ikar. So, again, he says, again, even when we're screaming out in קול דקדושה, אין אנו זוכין לשמוע קול דקדושה בעצמו, שלשבר על ידו עזות הגוף, we can't hear this incredible קול דקדושה that would otherwise come to break down the guf as having its own autonomy and its own independent considerations, כי אם קול הבברה, because what he ends up hearing is it this it confuses it for the the קול הבברה, שהוא קול העונות שנזעקין נגד קול דקדושה, because now

that there's a קול דקדושה, there's an equal spiritual noise and yearning to go in the wrong direction, והם צועקים בתוכנו, and those are also those are also crying out from within, הב לן חיי, הב לן מזוני, that they that they need to to have support. There's Here's a sin, here's a negative spiritual energy that was caused, that was created by this person. Who should sustain it? The person who should, it's the person should sustain it. So now that the person is going against these, causing to kedushah, it's going to fall away, it's going to become irrelevant.

Now these things are fighting on for dear life. They also want to be sustained, and there's going to be this confusing yearning going on inside the person that's that's going to be pulling him in multiple directions. Rav Chaim Kramer's note, very very helpful with these. He says his own cries and sighs really ultimately become the those those are the echo. He thinks that he's screaming out because he needs something, he feels that there's something lacking in life. But then it becomes misplaced, because all he knows, something I think I've read before, I don't know if this is scientifically true, but a lot of times, let's say after a fast day, a person is very hungry and then they can eat a lot, they feel sick.

But really they're very thirsty, and the thirst is actually much more much more important than the hunger. So what happens is, let's say a person's stomach shrinks, again, I don't know if this is scientifically true, but let's go with me with the mashal. A person's stomach shrinks, it wouldn't actually take that much to fill him up. He only needs a few bites, but instead he feels famished and he has a bagel and a half and then he feels sick. But really what was it? It was the feeling of being thirsty. His body actually needed the water.

But because all he feels is the void, so he feel he's not sure what actually needs to be filled up with. Does it need to be filled up with food, the nutrients like that? Does it need to be filled up with hydration? And it's he has a misplaced notion of what's actually lacking in his body that needs to fill that void, and therefore it ends up landing him in a worse place. So if we use this mashal over here, the person has this hisorerus, meaning he's not where he needs to be. He needs to move.

That moving really is coming from kedushah. But now that he has this intense feeling of I'm not where I'm supposed to be, so now the forces of of negative from the spiritual negative spiritual energy that he created, this is the הבארה say, "Yeah, you know what's lacking? It's not that you're you're definitely lacking nutrition, you're not your needs, but your needs are not to daven and to tap into that. Your needs are because you're not financially secure. You need to be working harder." And he looks around and depending what grabs his attention, this this this void that he felt that was really initially woken up and triggered by the yearning for kedushah becomes misplaced, and he can chase it forever because really the only way to satisfy that is going to be if he satisfies it right.

And when he goes and goes after the gashmiyut, says Rav Chaim Kramer, this they will actually strengthen the body's brazenness, and he'll end up crying out more and more for materiality, further distancing himself from God rather than drawing closer. And because he now chases this this קול, which is actually the echo, it's actually the other side of the kedushah, he's going to end up he's going to end up just reinforcing what what got him there in the first place. What got him there in the first place? He was going in the wrong direction, הקדוש ברוך הוא gave him a yearning so that he could do teshuvah and get out of the cycle.

And what ends up happening is the opposite. He ends up digging himself deeper in because he's not receptive to the קול דקדושה, and instead what ends up being closer to home for this person is the קול הבארה. And therefore we say השם עשה למען שמך, שאתה בעצמך תעשה למען שמך, שתרחם עלינו וכו' למענך לבד. So we ask Hakadosh Baruch Hu, "Please save us." Now save us from what? Say if here's the problem, says says the note over here, this says the Parperaot LaChochmah, if what are we asking Hakadosh Baruch Hu? So we're asking Hashem to save us from the suffering.

What's the suffering really meant? It's meant to trigger teshuvah. The only way that we're going to get out of what caused the suffering to begin with, which is actually what we need, is to tap into the kedushah so that we can make it that we no longer need the suffering. So it becomes a vicious cycle. So we ask Hashem, "Save us from the suffering," but then we're just also going to be stuck. Maybe we won't have the suffering, but we'll be stuck anyway because now we're not going to trigger the teshuvah. So we we have to say that what we're asking Hakadosh Baruch Hu really is that we should we we he should give us the means to hear the the קול דקדושה, to hear to hear the sound of kedushah to help us break out of the cycle.

We're we're stuck in the in the current, we're stuck in the momentum. We can't break out. We ask Hakadosh Baruch Hu not just to save us from the suffering, but to save us from the cycle where we're where we're where we're going to forever just be trapped. Now that we explained this the idea of hearing the קול דקדושה through the chacham, and that the קול הבארה is coming from our sins, וכשאינו בבחינת בשר להחכם שהוא בבחינת העצם, והחכם our our kedushah to our our ruchniyut to our gashmiyut is like עצם and בשר, but on a on that's on an individual level, on a פרטיות'דיק on a כלליות'דיק level rather, it's the tzadik and the עם.

So if we're going not to be in a broad level that we are the בשר to the to the chacham who is the בחינת עצם, and we're we're all supporting as one big organism of Klal Yisrael getting closer to Hakadosh Baruch Hu under that leadership, אזי אינו שומע הקול בעצמו הנ״ל, רק קול הבארה, then we're not going to be hearing the tochachah from the chacham, the musar, what he really wants. What we're going to be hearing is the קול הבארה. In other words, we said that this even not only creates a machloket and creates us being messed up, will actually start bringing in, I have to look up where he says it, but a person who has gashmiyut considerations can actually be megashsem the Torah.

They'll hear what they what they're they'll hear the ruchniyut and they'll hear through their eyes, and they'll actually perceive machloket among tzadikim, they won't understand that the tzadikim are לשם שמים, that they're going to have machloket among themselves, they're going to filter everything through their גשמיות eyes, through their this-worldly consideration, negative, רע-driven priorities, and they'll project that on other things, and they're going to mamash create an entire world that instead of being בשלימות where the בשר is supporting the עצם, but rather it's going to be פירוד, because if you if everything is going towards הקדוש ברוך הוא that's beautiful, but if everything has its own רע, my רע is different than your רע, my גשמיות is different from your your your גשמיות, and now there's פירוד, there's a million different considerations that aren't all going to get along and there's going to be machloket, etc.

היינו כל העוונות שנתעוררין מזה הקול, that what they're hearing is the קול of the sins that was awakened up from the קול דקדושה. Now one of the קולות of עזות דקדושה is the shofar, and now we're going to relate this to a particular halacha that comes up that comes up by the shofar, which by the shofar is what awakens up עורו ישנים, the shofar is what's able to help us break out of that. We actually had a nice piece that we posted on the shofar on the Alei Shur shiur, it was based on Rav Moshe Shapiro, the so the the shofar is this עזות דקדושה, this is a קול that can help us break out.

Now relating this to halacha that it comes up in Masechet Rosh Hashanah, the Gemara says that if somebody blows a shofar, he sounds a shofar inside of a pit, so what about if somebody's standing outside? It depends, if he hears the sounds of the shofar then he fulfills his obligation, and if he hears the sounds of the echo, then he did not fulfill his חיוב to hear the shofar. וזה התוקע בבור, the Gemara in Rosh Hashanah, somebody that blows into a pit, בחינת שתני בבור תחתיות, it is a בחינה of you placed me in the lowest of pits, meaning that the that that the גוף is very strong, is very prominent in terms of its תאוות and it's ensnared, it's captured in the בור, in the pit of the יצר הרע, והוא מתאנח ותוקע על זה, and he emits a kol of kedushah.

Interestingly, just as a point of reference or if you can go back listen to a Torah, Torah ח, paragraph א, it says על כן כשמתאנח על החסרון ומאריך רוחו הוא ממשיך רוח החיים להחסרון. This is this aligns very closely just because we have over here the lashon of מתאנח. Over there it talks about when a person has a חסרון, over here we're talking a person has חסרון and he needs to fill it up, and how is he going to attach himself to something that's going to be משלים him and almost confusing what it is that's causing the חסרון.

Over here, the the קול דקדושה, what it is, it breaks outside the system. We'll expand on that in a second. So והוא מתאנח ותוקע על זה, like we said that the קול שופר, the קול אנחה, the neshamah in a פרטיות'דיק way, there's a kol of kedushah, the neshamah that's going to be able to create a framework where the the body, the guf, is going to be the מרכבה. There's going to be a שלימות that way where it's it's one integrated system of kedushah, or in the in the in the כלליות'דיק way we said that the חכם, the the Jewish people, that the חכם is going to give the תוכחה, is going to give the מוסר, is going to attach to HaKadosh Baruch Hu, and the people are going to be like the בשר to the עצם.

So we have the same dynamic that we've been discussing, both in within an individual and also in a communal sense. אותם העומדים אותם העומדים בחוץ שאינם בבחינת בשר, but those people who are standing on the outside, they are not בשר to the עצם. They don't they don't view the material sense, the the the material part of themself as being a הלבשה on the עצם. I think I heard I think I've heard this point made by a few people, I just don't remember, but it says that בראתי יצר הרע, בראתי תורה תבלין. Very often people will translate this as that the Torah is the antidote to the yetzer hara.

But תבלין is a spice, so perhaps, I've heard suggested, when you have a spice that doesn't eliminate an ingredient, what it does is it spices it, it spices something up so that now all of a sudden it tastes good. The yetzer hara, there is a physical part of this world, a person can have a yetzer hara for עריות, a person can utilize that aspect of their physical self in order to in order to engage in one of the holiest mitzvot that there are. A person can eat for the to to fulfill their own stomach, and a person can eat on Shabbos, and the Shabbos seudot are some of the the the loftiest avodot that we can engage in.

What what the sefarim say about achilah is is is tremendous. That doesn't mean that a person should avoid achilah at all costs, and b'diavad since a person has to eat, no. So if a person views himself is a system and the בשר is the בשר to the עצם, that really is actually the ideal, right? תחיית המתים is going to be not where the neshamah, what do we need the guf for? Why just, why does the guf have to get up? Let the neshamah just have its reward and finish. It's because really the in in the ultimate sense, there's going to be an עצם and a בשר.

This is what we the the system that we're trying to engage in, both in a כלליותדיק sense and in a פרטיותדיק sense, is where the is where the בשר and the עצם go together, where the it's one integrated system, it's a complete shleimut. The people who are standing בחוץ שאינם בבחינת בשר, אם קול שופר שמע, if they hear the קול שופר, they hear the קול אנחה, יצא, היינו שיוכל לצאת מתוך הרע שלו, they can get out of it, ואם קול הברה שמע, לא יצא, כנ״ל. Now I'm going to suggest, based on Rav Chaim Kramer's note, note 85, that this is actually, becomes a little bit complex.

You know, one of the one of the ideas that we've discussed in the past is the role of the tzaddik in my avodah. I have a direct relationship with Hakadosh Baruch Hu, but relating to the role of the tzaddik, how am I, I'm subordinate to the tzaddik, but I have my avodah, and sort of balancing back and forth. I think I mentioned before, you know, a ship can't be anchored in itself. Over here, we are we're we're dealing with being able to attach oneself to the emet, and not knowing entirely what the emet is. I feel a certain חסרון, I feel a certain lack, I know that something has to be fulfilled, I know that that there is a חסרון, a certain lack that's being caused, and I'm not entirely sure what it is that's causing that lack.

Now, I guess in an easy sense, you could say, well, is it a ruchniyut, am I, I need to engage in ruchniyut? Am I going to do Torah and mitzvot, or am I going to engage in more in more גשמיות? But sometimes it's not even that. We've discussed in some of the past תורות the idea that a person could, chas veshalom, rachmana litzlan, be מגשם רוחניות in a certain sense. Maybe I'm engaging in certain activities, even that are would be in a ruchniyut sense, because that satisfies my own personal preference. At what point am I actually having hitbatlut, that my my my Torah and mitzvot are avodah?

I'm getting closer to הקדוש ברוך הוא. I am subservient to my my בשר is subservient to the עצם, and I to the to to the cause, to the צדיק who represents the full התבטלות in a in a in a person, a full connection to הקדוש ברוך הוא. The answer is that you need both. On one hand, I need to be anchored in the צדיק or in something outside of myself. By the way, just parenthetically, sometimes this role in a certain sense, at least in a limited way, can be fulfilled by a חבר also. There needs to be something objective outside of me so that I can even distinguish whether I'm hearing the קול דקדושה or the קול הברה.

That that becomes very difficult because how can I even tell? So there there has to be a tremendous amount of effort. Baruch Hashem, we have לימוד התורה. A person has to be able to to attach himself to something outside of his outside of his perspective, maybe even just a thought check, right? So one way that we're talking in in the Torah about an attachment to a צדיק, but I'd like to suggest, at least in in a limited sense, this is one of the reasons that having chaverim is so is so important. Even if I know that intellectually I'm on the right track, if I have a person, if you go take a look in Pirkei Avot where the Rabbeinu Yonah describes קנה לך חבר, if I have somebody who has the same goals, the same objectives, the same ideals, the same the same life view of myself, but he doesn't have my negiot, well, that's

one way that I can even just I I can even just check myself. Let me bounce back what I'm doing, how would it be perceived if I was giving somebody else advice? How if if I describe something that I'm convinced is what I need for the benefit of myself, for my family, if if I bounce that off of somebody who doesn't have the same negiah towards trying to rationalize certain things, and it comes back to myself, then, well, that's still makes sense. And and this is a a much larger topic, but over here it says that a person has to be, if a person is outside, they're not viewing themselves, their בשר is is misweighted, their בשר is not weighted towards is not weighted towards being subservient and serving the עצם, being the בשר on the עצם, but the but but the עצם, the neshamah, the kedushah is really the driving force.

But rather the בשר is outside, it has its own identity, it has its own priority and its own prerogative, then it's going to it's going to hear the the the קול הברה, or even worse, it's not like the Mesilat Yesharim says, sometimes you don't see something, and sometimes you see something and you think it's something else. You hear the קול הברה and you think it's the קול דקדושה. So you have to be subservient to the צדיק. On the other hand, we're going to get into שימוש, being being משמש the צדיק without having your own developed relationship with הקדוש ברוך הוא, without having you need maybe the the נעשה and the נשמע, which we didn't get into yet.

On one hand, yes, a person needs to serve the צדיק, a person needs to break down his גוף, he needs to take his גוף and make it that that's also serving the the neshamah, the kedushah, the צדיק, and on the other hand, will make him him himself receptive and breaking down these other considerations, a person also needs to develop his own relationship with הקדוש ברוך הוא. That's where Rav Chaim Kramer quotes the Ivei HaNachal warns that even if a person engages in shimmush, which we'll discuss, he performs many mitzvot and dutifully serves the tzaddik without many sounds of holiness, meaning prayer, and sighing constantly, the אנחה, to come close to to God, to HaKadosh Baruch Hu, he will never be able to rise from level to level.

This is because primarily attainment of the higher level, the neshamah, is dependent on the נעשה, which is drawn through the statements accompanying the mitzvah, the sounds of holiness. So as we work through these concepts in the תורות, there's a part of these תורות, each one of them is a full complement of it's a full universe where you could see all avodah. But on the other hand, the way that I've thought about it before is, if you think almost like a like a kid's mobile, you know, you have you know, a lot of things that are the planets, right?

In other words, each one is has its own rotation, and then they're all also surround they're also going in its own orbit around the sun. If theoretically you would reach out and you would grab on to any one of those items strong, then everything then it would stop, and everything else would revolve around it. So as we look at these תורות, whether we're talking about the avodah of the person, we're talking about the we're focused on the tzaddik, we're focused on Torah, we're focused on tefillah, each one of these things actually you could see the full palette of avodah and relationship to HaKadosh Baruch Hu.

But each one of them is around the perspective of grabbing on to one idea and then making that the center of the discussion, where theoretically, if you could keep track of every other moving thing, you would say yes, the entire universe avodah is in any one of these תורות. So when we're focused on one thing, it's not to the exclusion of something else. It's looking at it through a different lens, which you know, אם ירצה השם, after after you just see a lot of these תורות and we we go through Likutei Moharan, so now you'll be able to just have it be multifaceted, total 360-degree view, be able to to to see the entire thing.

So the the one of the most fascinating things as we approach these תורות, I think, is the relationship of the the role of the tzaddik, the role of the tzaddik hador, the role of the chacham in the in the כלליותדיק sense, in the פרטיותדיק sense, and being able to understand avodah, our avodah in these ideas. נמצא, דאין קול אנחתו שאדם בעצמו אינו שומע, אם אינו בבחינת בשר. So it comes out that if a person is not in the category of בשר to the עצם, a person is to the towards the tzaddik. Again, this is both on an individual and a communal level.

If the בשר is not a הלבשה, the flesh is not a הלבשה on the structure, on the bones, so שהגוף רחוק כל כך מהעצם, הנשמה, עד שאינו בבחינת בשר, ואז אינו שומע קול אנחתו. There has to be an attachment there, right? Going back to the חותם בתוך חותם, even if the tzaddik is able to be ממתק the דין, be able to have this connection with HaKadosh Baruch Hu, from the point of view of the Jewish people, the tzaddik is not his own avodah. In order to have a tzibur, you have to have the resha'im there also.

In order to have the ketoret, you need to have all of the spices, even the ones either the Gemara says even the ones that don't have a positive smell. In order for the Jewish people and the entire Klal Yisrael is important. It's ישראל, ואורייתא, וקודשא בריך הוא חד הוא. In order to have therefore the system where Klal Yisrael gets close to Hakadosh Baruch Hu, it's not enough for the tzadik to be representative of of it. It has to be that there's a connection, yes, between the tzadik has התבטלות to Hakadosh Baruch Hu, to the Ribbono Shel Olam, but the people need the connection with the tzadik that is done through the emunah, is done through the through the שבעה רועים.

And over here, if the people are not בבחינת בשר, ואז אינו שומע קול אנחתו, they're not going to hear the hear the אנחה. וכן קול אנחת חכם, they're not going to hear the hear his hisorerut from their neshamah, they're not going to hear the tochachah from the chacham. It's just going to be like talking heads. They're they're not going to relate to the tochachah from the chacham. It'll be information. It's not going to hit them at the core. Nothing is going to resonate. We need to open up ourselves and make ourselves receptive to that attachment.

אם אינו בבחינת בשר להחכם, אינו שומע קולו, כי אם קול הברה כנ״ל. All they're going to hear is that there's some sort of a noise telling them that they're missing something. And therefore, from our point of view, these two things have to work in tandem. We need to make ourselves receptive to the message. We need to hear the message. If you hear the message without being receptive to it, then it's not going to have that its intended effect. And if you work on just being receptive, but you never actually dig down, it's like I I heard one time somebody quote Rav Shmuel Berenbaum, zecher tzadik vekadosh livrachah, the Rosh Yeshivah from the Mir in Brooklyn.

This is the way I heard it quoted over. He said, you know, people like to talk about Torah, how special Torah is, how wonderful Torah is, they make themselves receptive, but also at some point you need to sit down and open up a Bava Kama. At some point, a person needs to sit down and learn. So you need to balance those two things: preparing for the connection and the connection it