LM 22.6 — Chosam b'Soch Chosam, Part 6 of 10 · תורה כ״ב

Torah כ״ב, we are about to begin paragraph י', page ל״ג in the standard print of Likutei Moharan. As we had mentioned when we started, Rabbi' Chaim Kramer points out in the notes, this is one of the longest and most intricate Torahs in Likutei Moharan, so we are we are deep in it. To bring us up to speed, we're going to use Rabbi' Chaim Kramer's note on page 380 of the English Likutei Moharan, really addressing ראשי פרקים, high points. Again, each one of these points was expounded on at length as we went through the Torah. To mitigate any decree, judgment, gezeirah that's about to be issued against the world, chas v'shalom, rachmana litzlan, but a gezeirah is a דין תורה תלויה בשמים היא, this is going to involve the tzaddikim.

HaKadosh Baruch Hu is going to take an etzah, as it were, from the tzaddikim, and the tzaddikim will play a dual role: on one hand, the tzaddikim will minimize the sin before HaKadosh Baruch Hu, make arguments, dan l'chaf zechut, bring the merits of Klal Yisrael to HaKadosh Baruch Hu, but also in their role as being the רגלין. We said רגלין are both בתורת עצה to HaKadosh Baruch Hu, but Hashem is sending the tzaddikim out, they will give tochachah to Klal Yisrael, they will inspire Klal Yisrael to do teshuvah, and the tzaddikim playing this role in both directions will be able to effect a mituk in the din.

Not chas v'shalom that HaKadosh Baruch Hu is mevater and just lets things slide, a din a din is emet, but we explained how they're able to effect a mituk in the din, and teshuvah on the part of Klal Yisrael is able to effect a mituk in the din and achieve Hakadosh Baruch Hu's purpose in the world without the without the need for a gezeirah the way that it was that it could have been in its harshest form, chas veshalom. So we said that's one that's one idea, but there has to be a connection between the people and the tzadikim in order to do this.

That connection would be the outer seal. This is Torah is called חותם בתוך חותם. The inner חותם is what we just discussed, the outer חותם is going to be the connection between the people and the tzadikim in order to achieve the dynamic that we described a few seconds ago, and therefore that seal, that connection between the people and the tzadikim, is emunah, emunat chachamim. How are the people able to to create this this bond of emunah? It's drawn from the שבעה רועים, the leaders of every generation. We spoke about the שבעה רועים, Moshe as רעיא מהימנא.

The problem is is this is when a person is is at the altitude of understanding they want to connect to Hakadosh Baruch Hu and they need to connect via the tzadik, etc., so then there's emunah in the chacham, we know exactly what we have to do, and every all the other influences in the world are just noise. But when a person doesn't have that emunah yet, so here I am in the middle of just winds all over the place, there's noise, there's things blowing, there's influence, there's things trying to vie for attention and loyalties. There's not only the רעיא מהימנא, there's not only the שבעה רועים, there's not only the appropriate leaders, the tzadikim that are anchored and rooted in truth with התבטלות, the תלמידי חכמים, but there are the false leaders who have a certain עזות, right?

In the immediate sense, it's a tremendous force and a tremendous influence and they want to usurp the leadership. How is a person able to break free from this influence to be able to attach themselves to to to the with the ישרות, to the emet, to the tzadikim? And we explained the idea of an עזות דקדושה, and we spoke about the עזות דקדושה both in a כללות'דיק sense, in terms of the people attaching themselves to tzadikim and to and to Torah and to Hakadosh Baruch Hu and to the רצון of of the רבונו של עולם, but also in a פרטיות'דיק sense within each person.

There's the influence of the body, the influence of the גשמיות, and then there's the influence of the neshamah. And these the system is really designed, it's an integrated whole, a person needs to eat, a person is not trying to just downplay any sort of a גשמיות'דיק influence, a person gets hungry, he needs to eat. The question, like we said, is בראתי יצר הרע, בראתי תורה תבלין. תבלין doesn't mean to get rid of things, תבלין means to spice it up, to direct it. What is the neshamah, what is the underlying force behind something? So the same way that we are going to talk about lessening the influence, not necessarily get rid of the gashmiyut, but to lessen the influence, the driving force of the gashmiyut considerations, of those things having having an autonomy, having a a say in and of themself, like the other leaders in the world.

There's a lot of a lot of things that go on in the world that are ancillary, supportive, secondary to supporting to supporting ultimately sometimes we sit in the Beit Midrash and sometimes there's other things that have to be done. There's other there's other governors, if you will, others every town needs a mayor, you need to get roads, right, whatever it is. But the driving force between everything needs to be that it's subsidiary, it's subservient, it's it's mevatel itself to tzadikim, to the true leadership, to HaKadosh Baruch Hu. When leaders of other things take on their own their their own positions, those become extreme positions, instead of being anchored in the center they vie for attention themself, and certainly for for things that are not rooted, they mamash like if you think about avodah zarah, things that are mamash pulling you away from HaKadosh Baruch Hu, so we are able to counter this immediate influence, this

azut with an azut d'kedushah. And we discussed the idea of a kol of kedushah versus a what would be a corresponding parallel to a kol, an echo. It's something that bounces back. It doesn't have its own source, but it's the sounds and the influence that's caused. Sometimes even the outside forces will be dormant, but when a person has this hit'or'rut, when the forces of kedushah are on the rise, so too will be the echo on the rise. There's זה לעומת זה. There's going to be equal and opposite, so to speak, from your point of view.

How do you focus on the kol instead of get distracted by the echo? And we spoke about that in terms of avodah as well. I feel that I have a need. I feel that I have a lack. What do I need? Am I missing kedushah, or am I missing I need to earn more money? I need to have more entertainment. And I know that there's a void in me, but what is it that's going to fill that void? So we said that a person needs to have shimush talmidei chachamim, they need to engage the ma'aseh towards, like we said, being subservient, being secondary to the tzadikim, secondary to the kedushah, do mitzvot ma'asiyot.

And then one will be able to subdue the azut of the other side, and they'll be able to break down these other considerations, break down the guf, break down the other people, again kelaliyut and pratiyut, and make it subservient, attach it to neshamah, neshamah's חלק אלוקה ממעל, ישראל, אורייתא וקודשא בריך הוא, attach it to the tzadikim. Now the the azut d'kedushah that's needed to be able to do this, to come close to the shivah ro'im, to come close to the emunah, to be able to attach ourselves to the tzadik, this is attained through simchah, through joy.

And we said that simchah is associated with the bechinah of na'aseh v'nishma. Na'aseh being what a person relates to, and we put it into a framework of Torah and tefillah. There's the Torah, there's the mitzvot, there's the pesukim that deal with the mitzvot, and then there's the נשמע, there's the נסתרות, there's something that seems to be hidden. There's a tremendous amount of depth there. Tefillah is reaching beyond myself. It's attaching a person davens, chas v'shalom, if there's a גזירה in the world, if somebody is sick. Tefillah, we said in lesson seven, is a ניסי. It's something that's from the point of view of טבע could be miraculous.

It's reaching beyond where a person is. A person has a yearning, a desire, they attach. A relationship could be deeper than any סימן of that relationship, but on the other hand, you need something tangible. So we spoke about this iterative process between na'aseh v'nishma. There's what I relate to, but on the other hand, there's the understanding that what I'm relating to is actually just this is the piece that's in front of me. It's something that's much much larger, it's part of a much larger system. It's part of something that's beyond anything in this world, and that gives me an appreciation of both what I'm relating to and how much more there is to do.

And you need both of these things, because if I show you something that you have no relationship with, I tell you that this is the most intricate language in the world, but for whatever reason you're never going to be able to appreciate it, you won't speak it, it has nothing to do with you, it's talking about something on another planet, that's wonderful. I know that it exists, but the truth is really who cares? On the other hand, if I show you something that's totally within your sphere of reference, addition, subtraction, something easy, I can appreciate it for the moment, and then I move on.

It's something that's there, something that I appreciate, but it's not anything that's going to drive me. But let's say in our context, let's say we're learning תורת פנימי, right? I show you a sampling of something, and I show you, look at this פרשה in the Torah, and these פסוקים in נביא, and this Mishnah that's describing a הלכה, and a midrash, and I show you that if you look at all of these things, they're all based on the same formula. There's a dynamic, there's a unity in the world. And I could show you this sampling of when you really take a step back and you start to understand the structure how Hakadosh Baruch Hu relates to the world, you'll see that all of this is actually an expression of Hashem's unity, and I say, "I thirst for more." I say, "I understand what it is that you showed me, and if I could come to a

point where I can look at the entire Torah that way, the entire בריאה that way, and then I can have a relationship with Hakadosh Baruch Hu, and I can understand where I fit into the process." The התפארות, like we talked about in the beginning, we had a whole discussion about it, the first shiur of Torah י״ז, just the unity, and the beauty, and the intricacy, and the sophistication, and ultimately the ייחוד of the world, then I thirst for more. But the reason that I thirst for more is because of the piece that I relate to.

So this process is na'aseh v'nishma. This was a very prominent theme, we're going to reference it in Torah כ״א, this idea of מקיפין and מקיפין דמקיפין of where I am, what I understand, what I don't understand yet. I'm not at that level yet, but I relate to it and I want to internalize, and the things that are beyond that. And as I continue to expand myself, or alternatively say that I internalize that level that's directly beyond me, so then that becomes my נעשה, that becomes internalized, that becomes integrated, and then the next level that was previously I had no direct connection with, that becomes the level that I'm striv- striving for, and at each level I am going to say that the נעשה is what I relate to, and the נשמע is what I don't relate to yet, and the נשמע we broke up actually into two separate categories.

One is what I'm striving for, and the other one is the the product of the striving itself, the השתוקקות itself. Even if I don't I'm holding at a level where I can't even perceive, I don't understand something that's beyond me, but the desire, the feeling of the void, the fact that I want to learn Torah, I want to come close to Hakadosh Baruch Hu, that's also בתורת נשמע. Paragraph י: "ויש בכל דרגא ודרגא, וכן בכל עולם ועולם" - at every step, this is an iterative process, this na'aseh v'nishma, this growing, this incorporating, this integrating, and moving on to the next step, at every stage and at every עולם, whatever the עולם עולמות mean for now, "בבחינת נעשה ונשמע, נגלה ונסתר.

כי כל אחד לפי מדרגתו יהיה בבחינת נעשה" - wherever a person is holding, they have their נעשה. That could be thinking in levels of maturity, thinking in levels of age, in levels of education. There's things that I understand, there's things that I don't understand but I relate to, and then there's things that are totally outside of of what I even have a relationship with. The naaseh is a bechinah of Torah, "היינו הנגלות לו" - the things that I do relate to, they're revealed to me. "ובחינת נשמע, שהיא בחינת נסתרות" - something that's nishma, I will hear.

I don't see it, it's not in front of me, it's not revealed. For me, it's something that I don't it's not within my avodah. Sometimes people try to fool themselves. They do something that they don't it's not really within their avodah. Maybe they saw that somebody that was greater than them did a particular action which was in line with what their avodah was, and I say, "I'm going to do that, too," but a person might not even grow from it. And then it becomes confusing, because they think that they were doing actions that were such kadosh, holy-dik actions and and and advanced, and they can fool themselves.

They're like a character in a play, and it really there's no bridge. There's a gap between where their their heart is and what they're actually doing. But this is a bechinah of tefillah, it's a devekut, it's an attachment point. It is deeper. The the emotions are deeper than anything that I'm that's actually revealed to me on an intellectual level. If I understand, then I'm doing it because I understand it. So, why am I doing It's wonderful that I've developed an appreciation for Hakadosh Baruch Hu, for truth, for Torah, but ultimately I'm doing it because I understand it.

If I'm 10 years old, I'm 50 years old, I'm 100 years old, I'm not infinity years old. I still have a limited perspective. If I'm only going to do those things that I understand, then my avodah is very limiting. But if I attach myself through something deeper, I have hitbatlut, I'm going to do what what Hakadosh Baruch Hu is חותמו של הקדוש ברוך הוא אמת, and there's Torah, and if how that I can develop an appreciation with my kelim for that, so then Baruch Hashem, I'll develop a deeper appreciation, but that's because of my hitbatlut to it, not solely because I am able to take what the Torah is and understand it myself.

"כי משיבוא למדרגה גבוהה מן הראשונה" - as a person expands, they go to the next darga, "אזי נעשה מן הנשמע שלו בחינת נעשה" - they take those things that were previously beyond them, and then they incorporate it, they integrate it, those things become בגלוי to them, "ואזי יש לו בחינת נשמע אחרת" - and now they expand what the next nishma is going to be. They have a new circle that's outside of themselves. They're continuously expanding, so that they integrate what was previously beyond them, and now they have a new next stage that previously there was a gap, there was no bridge, they couldn't relate to it at all, and now that is the next level.

"וכן מדרגא לדרגא, וכן כל אדם לפי מדרגתו יש לו בחינת נעשה ונשמע" - as a person goes from stage to stage, from step to step, every person is going to have the naaseh, what's בגלוי, what they have, and the nishma, what's beyond them. There's a very interesting note here in R'' Itche's Likutei Moharan. He asks a question from from different places. Sometimes it seems to say that we make tefillah over here, we're saying that we should make תפילה תורה. We should take those things that are beyond us, tefillah is a לשון of נסתר, tefillah is a things are those things outside, and then we make those into Torah, we make those into נגלה.

And he says that later on, in Tinyana, Torah כ״ה, it says the opposite, that we make Torah into tefillah! We take those things that we have a hard time relating to and we daven, we take a concept that we learn, look in Likutei Tefilot, we take some is a person learns a halachah, a person learns a piece of Torah, and then they turn that into a tefillah. So, there seems to be the other way, in other words, what's our avodah? How are we how are we approaching this? And I think he explains it in a very nice way.

If we talk about the the ideas, the bechinot of Torah and tefillah, Torah is a halachah, it's something that's within my within within my understanding, within my ability to relate to. There's tzedakah, there's whatever it is that I have to be doing, so that's Torah. Tefillah is the hishtokekut, the desire for additional additional depth. I can't just sink down there right away, I have to I have to attach myself to it. If a person goes too deep too fast, maybe the pressure will be harmful. So we he says that these are really two halves of the same whole.

On one hand, what we've been talking about is take taking tefillah, taking things that we have a relationship with, but don't necessarily understand, and we want to expand ourselves, we internalize that. We take those things that we our only relationship to it is the deveikut to Hakadosh Baruch Hu, we don't yet understand it, and we take that and turn it into Torah, something that we can act on, something that's practical, something that's within us, that's taking tefillah and making it into Torah. On the other hand, when you take Torah and you make it into tefillah, he says that what does this mean?

It means that there's aspects of Torah, maybe it's certain halachot that I can't be mekayem yet, I have a hard time with, or maybe the halachot I'm doing I don't have an appreciation for it, I take those areas of Torah and I direct it, if I'm already doing it, Baruch Hashem, I take those and I turn it into a tefillah, that I should be able to relate to it, that I should able to be mekayem it, I should understand additional depth. So he says that they're really, in a certain sense, that that area of Torah is בתורת תפילה.

In other words, when we say that take the Torah and turn it into a tefillah, we take we we we take the Torah that that ultimately we want to relate to as Torah, as halachot, as as as something that is within within us, and we we turn that into tefillah, we say we have a deveikut for that, we want to attach to that, and that becomes a tefillah, and then it goes back around, and then once we develop a relationship with it, and we start increasing, we go מדרגא לדרגא, so then that becomes our our נשמע becomes נעשה, the נסתר becomes נגלה again, and and so we go.

And he says, he brings from Likkutei Halachot in הלכות ראש חודש, we're learning on ערב ראש חודש כסלו, ברוך השם, he said he brings this part of the לשון, he says עיקר התורה הוא הקיום, כי לא המדרש הוא עיקר אלא המעשה. When we talk about Torah, a person who is talmid chacham, he's מבטל himself to the Torah. In my mind, a person has a framework and how they think about things, my mind thinks in Torah thoughts. The עיקר תורה is is the the maaseh, but it's not just the the maaseh in terms of the acts.

In other words, I can act one way, and I can understand something else, like, you know, famously, without going through the whole story, you know, people questioned, I believe it was Aristotle—again, that's one of these cases where the story is true, the facts might not be, but the way that I've heard it quoted about Aristotle, also I think an ethics professor in Harvard or something, there was a similar story, so, but but they questioned about unethical behavior, and he said, "When I'm on the podium, when I'm talking about ethics, then I'm able to, you know, break it down, I'm able to discuss it, I'm able to speak about the the the highest ideals.

And when I step off the podium, I'm a I'm a human being. But where is that connection? It doesn't make it doesn't mean that I have to that's not necessarily inconsistent." The way the the other way that is said is, "Do I have to do I have to be a triangle in order to teach geometry?" Bertrand Russell was was who he said. He said people asked him because he was a professor of ethics, he said, "I also taught geometry. I didn't have to be a triangle to teach geometry," something along those lines. But but in any event, when a when when a person is the עיקר of Torah is not just the idea of learning it on an intellectual level, it's understanding, like we said before, the Torah is not an instruction manual, it's a physics book.

You can't separate the idea of understanding the emet from what you do. If a person understands if if you understand that something is hot, then by definition you don't touch it. If you're going to touch it anyway, then you didn't truly understand it was hot, if that example helps. So the עיקר תורה is בעצם the maaseh, it's the integration. למשל, מי שלומד תורה שמדברת במצות צדקה, a person learns about tzedakah, or a person, by the way, learns about chesed, and then after they close the book, then they act totally inconsistent with tzedakah, totally inconsistent with a position of chesed, then what were they learning?

They weren't learning Torah is an expression of reality and emet and the world. They were learning Torah as an interesting study, something that's שכליות. If a if a person is separating out is is separating out the intellectual study of Torah and the and the the למעשה, a person can't be a a big talmid chacham and also be a total chutzpan, not be a ben Torah. A person has to be a ben Torah, a בן עולם הבא. That doesn't mean it means that this is they're a son of Torah, this they're a part of it, that is part of their life.

We discussed, I think, a couple shiurim ago the idea of being a בן עולם הבא, maybe in Torah כ״א also, when talking about ידיעה ובחירה. But in any event, the so this this is the idea of of of making תורה תפילה and תפילה תורה. The idea of סתרי סתרי תורה is בעצם a בחינה of תפילה, and then you take those, and as you integrate it, that makes that makes your תפילה into Torah, and the Torah that you want to relate to that you have not yet integrated, you turn that into a תפילה because it's outside of you until you bring it back, just two sides of the same process.

One other point he brings from Likutei Halachot in in הלכות עירוב תחומין says that a person needs to constantly be mechadesh, mechadesh in Torah and avodah. It's a bechinah of קבלת התורה, and קבלת התורה is a bechinah of נעשה ונשמע. When a person is making chiddushim in Torah, and we'll see, not necessarily it doesn't have to be chiddushim on an intellectual level, but even chiddushim in terms of hisorerus, a freshness, that also is representative in קבלת התורה, it's a bechinah of נעשה ונשמע, and we can reference just a line or two from the Kitzur in Torah כ״א.

We said that, you know, this idea is very prominent over there. He says, כשאדם לומד תורה ואין מבין בה שום חידוש, מחמת שנתעלמו המוחין בבחינת עיבור, בבחינת יעקב. He used kabbalistic language, but we said that until even before something is integrated, it has to be in the world, it has to be related relatable to. It has to be at least born. Before it's born, so it's a bechinah of עיבור, it's bechinah of still being within pregnancy, so to speak. Skipping a line, ואז צריך לצעוק בבחינת היולדת. What does a person have to do? They have to scream out.

That's tefillah. Tefillah is going to bring it out. How is it going to bring out the level the new levels of Torah? Through tefillah, etc. And he actually says in the next paragraph, in paragraph י״ד, מי שתורתו בלי הבנה בלא שום חידוש, a person has zero chiddush, zero freshness. So how are they learning Torah? In a certain sense, their Torah is, like we said, it's limited to their intellectual capacity. They're not relating to Torah really as something that's beyond, that's infinite, that's אין סופיות. They're they're they're learning Torah. That's a good thing. So he says that they're going to get שכר, but they have to realize, he actually says, אין לדרוש עסק כמו שהיא לרבים, אף על פי שהקדוש ברוך הוא מתענג בה.

Hashem is happy that you're learning the Torah, but when you're going to דרשן to the רבים, when you're going to teach Torah, so then you're really you're acting as a channel for something that's much greater to you. You have to be relating to תורה בתורת חידוש. So if you didn't learn Torah כ״א, go back to it. Unbelievable תורות is every Torah after you see another Torah, and then you're able to take that and go back and understand even another level of depth. Amazing. וה, so further in the text, וכן בכל עולם יש בחינת נעשה ונשמע.

Every world system, as it were, כי מה שהוא לעולם הזה בחינת נשמע, הוא לעולם הגלגלים, which is the כוכבים, the מזלות, בחינת נעשה. So this is again, you know, he's using different systems, different relation different consciousesness, so to speak. You know, one way that you could say one of the miracles, as it were, of creation, the yesh me'ayin, maybe the biggest miracle that Hakadosh Baruch Hu created, a היכי תמצי that there could be a נברא that has self-awareness, and once it has self-awareness, it also has awareness could have awareness of Hakadosh Baruch Hu. If everything is just batel to Hakadosh Baruch Hu, if a person close if if this example helps, if you close your eyes and I tell you, "Lift your right arm," you lift your right arm.

Your right arm doesn't have its own awareness, its own prerogative. It doesn't have to do anything else. It's not creating any friction. If it did create friction, then that means that something is wrong with with what's going on in your brain or what's going on in terms of the connection between your brain and and your limbs. If a person is able to close their eyes and just I tell you which finger you should move, it's all part of one whole. It doesn't have its own identity. Part of the the the the chidush, the yesh me'ayin, the nes, we don't even understand what it means that everything is really אור אין סוף, and Hakadosh Baruch Hu created that the בריאה should have an awareness that that we should think that we exist, we have we have our own prerogative, our own bechirah.

So different systems, as it were, there's כוכבים, there's מלאכים, whatever exactly this means. They have different awarenesses, and what's beyond the scope of awareness for one system is really within the scope of consciousness and awareness for another system. We'll leave it at that. בחינת נעשה ויש להם בחינת נשמע גבוה ממנו, וכן מעולם לעולם. And each one of these עולמות, these systems, have an expanded consciousness where where what's last in תורה כ״א, we said that something is burnt in the חופה of its friend, that what what warms me, what I have a relationship with, would burn somebody else.

And, alternatively, there's things that would burn me, they're outside of anything that I could relate to, and a tzadik or the person that's above me, they would be warmed by it. So there's different there's different levels, everything is relative in ערכין. וזה בחינת תורת השם ותורתו. The first פסוק in Tehillim says כי אם בתורת השם חפצו ובתורתו יהגה יומם ולילה. He has a desire. It's outside, it's tefillah, it's beyond me. A desire the תורת השם, but once I create a connection with it, it becomes תורתו. It becomes mine. The nishma becomes the naaseh. ותורתו, because מתחילה תורת השם הוא בחינת נסתר is תורת נסתר, like it says הנסתרות להשם אלוקינו, which we'll talk about that פסוק in a second.

ואחר כך שהוא מדרגה גבוה ממנו, when a person expands, נעשה תורתו, it becomes his תורה, שנעשה מהנשמע נעשה, שהוא בחינת והנגלות לנו ולבנינו. It goes from הנסתרות להשם אלוקינו to going that that that what we were talking about a second ago is no longer נסתרות. It's no longer בהסתר, it's no longer beyond me, it's no longer hidden to and within the so to speak, by השם אלוקינו. Hakadosh Baruch Hu gives me רשות over it, me בעלות. It says that לוחות ושברי לוחות are are מונחין בארון. A person has to give kavod to a talmid chacham, even a talmid chacham that intellectually might have forgot his Torah, but a person that has בעלות, he he he integrated the Torah into himself, that's a different person.

You have you have to give kavod to such a talmid chacham. This pasuk, the peshat in the פסוק, הנסתרות לה' אלקינו, is talking that the things that are נסתר, things that are aveirot that are going on inside a person's head, how can how can the רבים be punished for the hirhurim of a יחיד? And Rashi explains in the peshat of the pasuk over there that that that Hakadosh Baruch Hu is not going to punish for the נסתרות. Those are לה' אלקינו, and those will be the consequences will be taken from the יחיד, but the נגלות לנו ולבנינו, for the נגלות there's going to be communal responsibility, אבל נגלות לנו ולבנינו לבער הרע מקרבנו ואם לא נעשה דין בהם יענשו הרבים.

But we are going to discuss the פנימיות of the pasuk. Let's just read the pasuk inside, so we have the words: הנסתרות לה' אלקינו, the hidden things pertain to הקדוש ברוך הוא, והנגלות לנו ולבנינו, and the revealed things are to us and our children, לעשות, to do, את כל דברי התורה הזאת, all of the דברי תורה which we'll have to discuss, the words of the Torah. So in the text: וזה הנסתרות לה' אלקינו זה בחינת נשמע, so this is hidden, it's לה' אלקינו, this is a בחינה of נשמע, something that's shayach to הקדוש ברוך הוא, it's not שייך to to us.

והנגלות לנו ולבנינו, but the things that are נגלה are to us and our generations, our children. זה בחינת נעשה, that a person is able to be משיג what is נגלה. עד עולם, it's part of the פסוק. לעשות forever, לעשות את כל דברי התורה הזאת. It says that to us and our children forever to do, for נצחיות is to do all of the דברי התורה. What does this mean, going into our Torah? שילך מדרגה לדרגה, that we should go from level to level, שיבוא לעולם שיהיה מהנשמע נעשה, as we expand that the things that were previously beyond us, previously נסתרות, those will become נגלה, those will become נעשה, right?

It's it's something that's there are going to be things that are not within the realm of this world that will never be understood at this stage, but there are other things. Again, to me it's easy to use the the stage the the stages of maturity, the stages of children. There are things that if you tell, no matter how much you detail it, even if they could repeat it word for word, if you tell a three-year-old, a five-year-old, a 10-year-old, a 15-year-old, they're just beyond the maturity, any any sort of a relationship of of having an understanding with it.

It would be like being explaining understanding explain the music theory, okay, to somebody that's never heard music before. So that's inherently something that's נסתר to the person. As they grow up, they mature, they become exposed to things, so then it's like it's it makes sense. You tell somebody that doesn't know what a bicycle is, oh, it's like riding a bicycle. Even if they've seen it a thousand times, they've never experienced the you know the sensation of balancing, and then once they do, so now that's no longer נסתר, that's נגלה. But until a person has a relationship with it, you couldn't explain it.

וזה לעשות את כל דברי התורה, the דברי התורה like we said is the pesukim and then there's the things that are מקיף the pesukim. There's the actual substance of the mitzvah, let's say, and then there's וידבר ה' אל משה לאמר, there's the extra ו', there's whatever it is, the things that are tremendous secrets and and unbelievable Torah ideas that are learned from these things that are not נגלה in terms of what actually the messaging of the פסוק is. It's under the surface, and you're taking those דברי תורה and you're turning them into לעשות. You're going to make לעשות out of דברי תורה.

דברי תורה הם דיבורי התורה שסביבות המצוה כגון וידבר כנ״ל שהם בחינת נשמע כנ״ל, like we discussed. יעשה מהם בחינת נעשה, we're going to take that דברי תורה, those things that are נסתר, that are that are latent almost in דברי תורה and we're going to turn them into לעשות, something that we do have a relationship with. וזהו עד עולם, that's what it means that it's eternal, it's נצחיות. שילך מדרגה לדרגה מעולם לעולם, this process of going of of developing a relationship with, of developing deeper and deeper connections with reality, with with אין סופיות, with the רצון ה', that is going to go, that's an iterative process.

It keeps on going on. We're going to discuss it soon. It'll even come closer and closer until forever. לעשות, לעשות דייקא בחינת נעשה, so that's the pasuk finishes off. לעשות is דייקא specifically a bechinah of נעשה. את כל דברי התורה הזאת, דברי תורה הם בחינת דיבורי תורה שסביבות המצוה. Again, what we're trying to do is make לעשות out of דברי תורה. דברי תורה are those things that are מקיפין, the things that are in the pasuk, but the Torah's נסתר, שהם בחינת הנסתרות, בחינת נשמע כנ״ל. It's a bechinah of נשמע. יעשה מהם בחינת נעשה, בחינת נגלות כנ״ל.

וצריך כל אדם שילך מדרגה לדרגה ומעולם לעולם. Every person needs to go from level to level, step to step, ומעולם לעולם, and from one universe to the next. World in terms of the עולמות: אצילות, בריאה, יצירה, עשיה. I'm going to suggest a couple things. I think that there's potentially truth to all of them. I don't know necessarily if this is what Rabbeinu means. One: a person has to go מדרגה לדרגה, from step to step. If each step is, let's say, one unit away away from the next, there might not necessarily be an inherent difference between one to two, three to four, thirteen to fourteen, or a hundred and four to a hundred and five.

They're all they're all one unit apart, and each time a person progresses one unit to the next. However, as a person is progressing, where you go six, seven, eight, nine, and then you're in double digits, right? A person goes one month at a time and all of a sudden they were a freshman in high school and now they're a sophomore. Maybe the the curriculum changes, some of the goals change. So, a person has to concentrate just put one step in front of the next. However, with the with the ultimate goal is also not just to stay within the same altitude that you're at, at some point to actually reach to the next level.

That's that's one idea. Another idea that we could say, perhaps, is מדרגא לדרגא is from my point of view, as far as I'm concerned, I can only go one step to the next. As far as when I zoom out and I'm not looking from my perspective, just climbing a mountain and putting one foot in front of me, but if I take a step back and I look at this person growing from the outside looking in, that's from עולם to עולם. So, as a person looks at his avodah, you just focus on doing the next thing.

However, in a כללותדיק sense, the person's going מעולם לעולם. And I'll suggest one other thing also. It says that a person goes מדרגא לדרגא, why not just say that a person has to get as close as possible to the אין סוף within the time allotted to him? A person has to grow as much as possible, because this is not just a practical thing. This is this is actually the avodah. The avodah is to grow one level at a time. Why? So, this is in line with what with, you know, I think the way that we've been addressing it, we've been talking about naaseh venishma, there and also within the last Torah, a person has the things that he does, a person has the things that he has yet to do, the circle right outside of him, his מקיפין, and then, you know, beyond that, and then there are the things that are not even within

the, you know, within the frame of reference. If a person does something that he doesn't relate to, that's not necessarily growth. They're acting like they're they're acting like like some like somebody that's not really him. Either the person will break, or if they don't break, then they'll just they won't grow from it. At some point it's like if you take something and you bend it too hard, it's not going to bend. Either at some point it will snap, or it'll just spring back to the place it was originally. You have to apply small, but constant pressure in order to really make an effect.

As a person grows and we we we engage in naaseh venishma, a person does not only have a relationship in what he's already doing, what his behaviors are, the way that he thinks, there's also a person's ambitions and goals. Those are very real, איש כפי מהללו. When you ask me what type of person I am, there are the things that I engage in, but there are also my goals. These are the things that I'm working towards. Some of those might be the things that I'm working forward in the next five days, some of them might be in the next five months, some of them might be in the next five years, or in the next five minutes.

The fact that I haven't reached my immediate or my medium goals yet doesn't mean that I don't relate to them, because those define my headspace now, and they even will define sort of the intent and the enthusiasm and how I'm going to relate to, you know, am I going to sprint? Am I going to jog slowly? Well, that depends. Am I jogging, am I running a a long-term race, or am I running a a a short-term, you know, I just want to go as fast as possible for now? So when we talk about naaseh venishma, a person has actually a relationship not only with the step now, but he has a relationship also with the step directly in front of him, and the עולם that he's trying to get to, and those should actually be constantly within the frame of reference, even if a person's not there yet, if that if that kind of makes

sense. So as a person grows, he's growing with the next step, and then where he's going, and he keeps that in front of him, עד שיזכה בכל פעם לבחינת נעשה ונשמע גבוה יותר. There's what I'm doing now, there's what I'm working towards, and then tomorrow what I was working towards now becomes what I'm working on now, and then I have the next the next נשמע. Interestingly, I happened to open up a Pri Haaretz, R'' Menachem Mendel of Vitebsk on פרשת תולדות, in his own language he discusses this idea. It's just different windows to the truth.

שיהיה נעשה אצלו בכל פעם מבחינת נשמע בחינת נסתר, each time a person takes the בחינת נשמע, what he has not gotten to yet, it's still נסתר from him, it's a בחינת תפילה, it's what he's yearning towards, but tefillah is deveikut. I have an attachment to that even though I don't I haven't achieved it yet. It's not I haven't incorporated yet. Tefillah, I reach out to HaKadosh Baruch Hu, it's a relationship, it's a dynamic, it's something outside of me, בחינת דברי תורה שסביבות המצוה, like we've been describing, בחינת תורת ה', it's not תורתו yet, I haven't done it yet.

יהא נעשה מזה בחינת נעשה, I'm going to internalize it, בחינת נגלה, it becomes revealed, בחינת תורה, בחינת תורתו, it becomes my תורה, והיא לו בחינת נשמע גבוה יותר, and then the what becomes is נשמע to him is going to be even higher, it's going to be the next level, וכן בכל פעם ילך מדרגה לדרגה ממעלה למעלה, and this again, this is the process, one stage at a time, עד שיבוא בראשית נקודת הבריאה. So, if it keeps on going higher and higher, when does it stop? We're just going higher until what? It becomes a certain point which is just outside of the realm of what what a person could accomplish, can relate directly to, שהוא תחלת האצילות, this is the beginning of אצילות.

So, that there's a point where we stop, but from HaKadosh Baruch Hu's perspective, כביכול, as it were, imagine gradient colors. So, there's something that's just totally אור אין סוף, there's no relationship directly with any of נבראים. So, but HaKadosh Baruch Hu created נבראים, so it goes, you know, slightly a little bit darker and darker and darker, but there's no perceptible difference. You still can't stare at it. It's just too bright to even distinguish between brightnesses, and at some point, it's something that it's not going to blind you. That ראשית נקודה, each each עולם: אצילות, בריאה, יצירה, עשיה, and over here it mentions that really there's עולמות even above, above אצילות, there's א״ק, אדם קדמון, there's עולם המלבוש, הטהירו, certain things that even the ספרי האר״י don't talk about, they don't discuss, they're not within the realm of of avodah.

However, from HaKadosh Baruch Hu's perspective, anything that's within this process, once HaKadosh Baruch Hu created the higher tints of this, like we use as a mashal, this gradient process, continuously getting there, they're going to be there is going to be parts that are from HaKadosh Baruch Hu's point it's dimmer, as it were, than the ultimate the ultimate אור אין סוף, but from our point of view, it's still beyond. The ראשית נקודת הבריאה that is relevant to us is the beginning of אצילות that ultimately is going to develop, and this is true by the way with every עולם as we go from one to the next.

Every עולם is made up, כתר, חכמה, בינה, חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות. And then the מלכות of one world, as it were, conveying, the מלכות is what's practical, it's something that now is the כלי. The מלכות of one world is really the כתר of the next. Like a chain link, they're interlinked, that last chain of the upper one is the first link in the next chain, but the the first thing that as it were was like almost like the practical, Hakadosh Baruch Hu was handing over, as it were, was delivering the what would have been like the מלכות from beforehand into the ראשית, the כתר of אצילות.

And we're not going deep into the ספירות now in terms of the the what would be considered the עתיק, the עתיק יומין of אצילות, that's where we are working towards in the realm of our avodah. And now just going back over here to one point, he mentions from Likutey Halachos, Choshen Mishpat חלק ב׳, Halachos Matanah. We had said that that a person goes from level to level and a person has כיסופין, a person has yearning, desires, געגועין, even for things that are outside of oneself. A person has not yet engaged in that type of avodah, but he's engaged in having that level that level of ratzon.

We've actually spoken in the past about being a בן עולם הבא does not mean does not mean that I'm going to get reward, it means that I'm living now as a בן עולם הבא. That that right now, my desires, the way that I relate to my actions, the way that I relate to the חשיבות, the substance of what I'm accomplishing, the example that we use was, I'm flipping a light switch. What did I do if you're going to define that action? Did I move a piece of plastic 1 cm or did I turn on a light?

If you're going to talk to a 1-month-old, then they don't even understand the idea that this plastic is linked to electricity. They moved a piece of plastic, right? It would not be מלאכת מחשבת, you know, possibly if you're talking in terms of הלכה, they're not doing anything. A person that understands that the that the switch switches on a light, so then they didn't move plastic, they turned on a light. That's exactly what you would say. Well if a person lives as a בן עולם הבא, they are relating to this world of Olam Haba in this world.

They're relating to even this world as something outside of themselves, and he brings from Likutey Halachos this idea of constantly this iterative process, נעשה ונשמע, making the next level into today's נעשה. And this is really what Olam Haba is. Olam Haba is is now that we're not going to have the limitations of this world, it's the understanding, the the גילוי of of understanding what was previously נסתר. There are certain things in this world that we can grow in that level, but Olam Haba is going to be on a profoundly different level. And he says over here, וכל אחד כפי שמקיים מצות התורה כפי מה שמתייגע וחושק בכיסופין ורצונות טובים לעבודת השם יתברך, to the extent that we engage in this world in these כיסופין, these desires, in this ratzon, even if there was things that we couldn't attain.

But אין דבר עומד בפני הרצון, there was nothing from stopping us in this world from having the ratzon. So, in this world, there are things that we might not have done, but there are things that we had the ratzon for in this world. And that means in the next world, now it's going to open up, we're going to have a relationship with those things that we had a desire for. כמו כן הוא זוכה לאחר פטירתו להשיג ולהבין מה שלא השיג בחייו. Never be scared to dream, say, "Oh, there's no point." Dream, because that gives you a relationship with something, and then Olam Haba you'll reap the benefit of that, you're going to live it, שזה עיקר בחינת חלקו לעולם הבא, כי עיקר שעשוע עולם הבא הוא השגת התורה.

This is the delight, the things that opened up in front of us, which is השגת אלוקות. Now he says that כל ישראל יש להם חלק לעולם הבא, that every person can have a relationship with a certain degree of נסתר, but to the extent that we engage in this process, that's going to be that's going to be in our Olam Haba. We're going to live it in Olam Haba. It's not just going to be Olam Haba is, you know, I do I do good actions and I get tickets, and I give in tickets and get reward.

The reward that I'm giving is having a direct relationship with those things that I had desires and yearning for in this world. So we're saying that נעשה ונשמע is it's a it's a function, really, the way we've been describing, of avodah. If if that's true, then Na'aseh v'nishma exists only within the realm of something that's relevant to avodah. In our example that we used before, there are stages from Hakadosh Baruch Hu's point of view, as it were, that are already lesser than Ein Sof, but that are way beyond anything that the בריאה relates to. So, in the example that we used, if let's say you have the brightest white light possible that you couldn't even look, you'd become blind.

And then it becomes progressively darker and darker and darker, but even if it's a hundred levels darker, from the point of view of a person looking at it, they would still become blind, it's still beyond anything that they could look at. From the point of view of the of the source of light, it's darker. At some point it becomes the ראשית נקודת הבריאה, as far as where somebody could be able to tell, "Oh, that's something that's not going to be blind, or it's something that's not pure white light." Where does Na'aseh v'nishma exist? Does the the whole idea of Na'aseh v'nishma, does that top out at the ראשית נקודת הבריאה of where of where the בריאה starts, as far as we're concerned?

So Rabbeinu says, ושם, even במקום העליון, even beyond that point, יש גם כן בחינת נעשה ונשמע. This dynamic exists. It's in the system that Hakadosh Baruch Hu created, even beyond any system that we could have, because ישראל ואורייתא וקודשא בריך הוא חד הוא. There's aspects of We're going to see תורת השם. We said that when a person learns, they make תורת השם into תורתו. They take it, they incorporate it, they integrate it, they have a direct relationship with it, but there's a level of Torah that's beyond that. If what we'll say in a second: יש גם כן בחינת נעשה ונשמע, ובחינת נשמע שיש שם.

Now this is in Arakhin, this is all relative. As far as the Torah, what's the בחינה of נשמע over there that's beyond the ראשית נקודת הבריאה, beyond the world of אצילות? הוא תורת השם באמת. The the true תורת השם that, actually, there's nothing within the בריאה that can relate to it. The תורת השם בא- when we talk about תורת השם, כביכול עולם בדרגה תורת השם, היא רק בשם המושאל. It's a borrowed term. Okay, let's talk about this for a second. If let's say we'll use this as an example, let's say you have חוקים ומשפטים. So the way that we think about that is משפטים are mitzvot that have reasons, that's how sometimes people say, and חוקים are mitzvot without a reason.

On the other hand, how can you say that it's something that inherently doesn't have a reason? We say that Shlomo Hamelech understood the reasons for all mitzvot except for certain aspects of פרה אדומה, and I believe the Midrash says that Moshe Rabbeinu also understood פרה אדומה. If you're telling me that it's something that's actually not rational, it doesn't have a reason, then you can't say that there's anybody in the world that would have understood it, because it inherently is something that's a חוק, it's inherently something that doesn't have a reason. Ela mai? It's something beyond the realm of what we relate to.

And that could be a traveling point. So, for instance, if you're talking to a kid and a kid understands addition, subtraction, maybe even multiplication, division, they don't understand how to do it, but they see that it makes sense. Now you show them algebra, and you tell them, "Well, 6 + x = 14." That's a חוק, that's irrational, that makes no sense. Numbers and letters don't add together. Now you take a person that understands how algebra works and they understand the idea, "No, because the letter is a variable, it's a placeholder. Okay, now I understand I have to figure out how to do the problem, but it's not something that's irrational, I just didn't have access to that system." So, inherently, is it a חוק?

No, it's really almost a relative term. So we so we say תורת השם and תורתו, that that there's something that's actually what we would call inherently תורת השם, there's some aspect of Torah, or some level of Torah at a certain altitude, that's inherently that is תורת השם. That's not what's going to become תורתו, because people things within the בריאה inherently do not have a relationship with it. We'll suggest why, but in terms of So there's תורת השם, and then it becomes a borrowed term. When we relate to Torah, when we say it's תורת השם, it's something that's beyond where I've reached, beyond where I have relationship with.

Then I learn it, then I incorporate it. That's not inherently תורת השם, it's just called תורת השם as opposed to my Torah because I didn't get there yet, but that's a borrowed term. In But what what what actual תורת השם is, that's something that's that's נשמע, it's inherently beyond. Now in a second we're going to say that that that's only נשמע because כפי the Torah of this world as opposed to the Torah of next world, so that's Na'aseh v'nishma, but then we're going to say there's something called תפילת השם also. So the same way that we've been saying that Torah is נעשה and תפילה is נשמע, תפילה is beyond, so that that will have we're going to say that also.

So it's not that תורת השם is נשמע, תורת השם is נשמע compared to our Torah, but then there's also this this dynamic, this traveling dynamic that תורת השם כפי as as compared to תפילת השם is also Na'aseh v'nishma. כי רק מחמת שנסתר ממנו נקרא תורת השם. It's only called תורת השם an element, an aspect of Torah that for us is beyond. וכשבא לשם, when we get there, נעשה תורתו, then we're going to incorporate it, and it's going to become my Torah. אך בחינת הנשמע שבתחלת האצילות, that בחינה of נשמע which is which is holding at a בחינה of נשמע that's even at the תחלה of אצילות, the the the beginning of אצילות is what we're saying is the ראשית נקודת הבריאה, so what's beyond that?

What's היא תורת השם באמת. That's something that's actually תורת השם. It's the element or the aspect so to speak of Torah that's actually beyond the בריאה. That's נשמע as compared to any Torah within the בריאה, כי אין גבוה משם רק תורת השם ממש, because at that point there's still תורה, אורייתא וקודשא בריך הוא חד הוא, but that Torah is תורת השם, it's not within the בריאה. So, two points, maybe that will will help us understand. When it comes to Torah, let's talk about an idea. When we learn Torah, we have שקלא וטריא, we're able to talk about cases in the Mishnayot, we're able to open up a Chumash, we're able to see Halachot, we're able to see things that present themselves as stories.

It's something that we can relate to. We can say that there's depth that we don't understand, we can say that there's פנימיות, but at the end of the day, a person can go to the Beit Midrash and they can talk, they can there can be a Rebbi and a תלמיד, it can be taught over. There's a certain there's a certain structure to Torah. However, when when a person talks about an idea, it doesn't necessarily inherently have any sort of a structure. So, for instance, למשל, let's say a person closes their mind, and I say, "Think about a an idea.

Think about an emotion. Think about a concept." And I say, "Happiness." Okay, and I say, "Describe it." If I want to now describe it, I'm going to have to take a step back. I'm going to have to think about how would I present to somebody in order that they can wrap their mind around it, and then once a person goes through the process, that'll actually convert back to an idea. The idea does not inherently have any sort of a structure. It's a feeling, it's a notion, somebody could have something in their gut. When we say תורת השם, that by the at the level of the אור אין סוף, אורייתא וקודשא בריך הוא חד הוא, that the way that הקדוש ברוך הוא's Torah, as it were, it's not the not that it's not the same, הקדוש ברוך הוא made a miracle that He was מצמצם רצון השם inside of a Torah that relates to the בריאה,

that has a structure, and there's a system of ספירות, and it comes down, that's because הקדוש ברוך הוא created יש מאין the miracle that there could be some sort of a concept of a structure within a בריאה that will be meaningful to us so that we can now go through the stages, in my example, now understand the way that you're going to present the idea of happiness, and relate to something that does not inherently have a structure. But the תורת השם at that level, there's no structure. There's no ראש, there's no תוך, there's no סוף, there's no nothing.

It's beyond. At that level, it's it's not subject to an idea. I I believe Reb Moshe Shapiro says, we're talking about נעשה ונשמע, that by Sinai it says that Klal Yisrael saw the thunder and heard the lightning. And the the way I think I saw it inside also, and I heard Reb Aaron Lopiansky present it, said when you see something, if you really want to get a flavor for it, you could take a step back, you could open your eyes for a split second, you could see it and then close your eyes, and you have the full picture.

If I would show you a section of the picture at a time, then it would lose ta'am, you wouldn't actually see it. Even some parts of the picture, by the way, might be dark spaces if it's a painting, so maybe over the, you know, there's parts that don't have actual part of the substance, but to get the full flavor, you have to see the entire thing at once. You split it up and you you you you lose you lose context even if you're able to see every piece. If you're going to hear something, שמיעה, then if I just all at once I just spit out all my words, there's no structure, there's no organization, I'm just like, you know, hysterical, you're totally going to lose it.

To be able to hear something is to have a חיתוך הדיבור, to have a structure, one word after the other, distinct, one concept after the other in a certain organization, that's where you hear it. If you would hear something all at once the way that you would see it, or you would see something one piece at a time, neither one of those would work. So the way that I remember it is that Klal Yisrael, when they related to the בריאה, there are certain aspects of the בריאה that you can only relate to all at once, and there's certain, there's a certain element of the בריאה, it's rational, it's the way that you understand that there's it's בתורת שמיעה, it's one step at a time.

כלל ישראל saw the בריאה all at once, they understood the full concept בתורת ראיה, and they understood everything also that it makes sense, that there's a system and rational to the point that everything they were able even to see the things that are normally heard and they were able to hear the things that were normally seen. They understood they had a certain clarity at that moment, they had a certain clarity in every aspect and every relationship in the בריאה, that there were none of those barriers just in terms of the presentation. תורת ה׳ is something that's not subject, that's not inherently subject to these limitations, but by us, so we use a שם מושאל that תורת ה׳ is just something that's beyond what we understand, but there is an aspect in at a certain altitude of Torah that's inherently before it gets described, that's called תורת ה׳.

The second thing actually that I'm going to do, let's see if we can finish a little bit where we want to get to, and if we have time I'll mention it afterwards. ואחר כך, after a person is going through this process, na'aseh v'nishma, they're growing in Torah until they expand, going דרגא, one step at a time, one עולם at a time, until they get to the point where it's beyond anything that can become תורתו, right? כשנכלל באין סוף, it's already, if you think about, let's say you have a a fire and then you have a match or a candle that's on fire, if you bring the candle closer and closer and closer into the fire, you could still see what's on the wick as opposed to the fire.

At some point it becomes נכלל, it gets closer and it starts joining until it gets that the that the it's נכלל in the אין סוף. אזי הנעשה בחינת תורת ה׳ ממש. There's 3-year-old Torah, there's 5-year-old Torah, there's 10-year-old Torah, there's 20-year-old Torah. A person is going to learn Bavli, Yerushalmi, קבלה, all this, and at some point it becomes more and more abstract, more and more בכלל, that that we see that our Torah is an incredibly unifying Torah, everything comes together until it becomes נכלל to the point that it no longer almost has a separate identity, a separate entity.

It becomes close to what we're talking about, that's already going to be תורת ה׳. תורת ה׳ ממש, at that point in our na'aseh v'nishma dynamic, that is נעשה, והנשמע היא בחינת תפלת ה׳, and the נשמע is going to be תפלת ה׳. Let's talk about this for a second. Torah, so we said that the struggle We started off the we started off this whole Torah saying that when there's a גזר דין in the world, הקדוש ברוך הוא is going to consult with the צדיקים because really תורה לא בשמים היא and it involves the צדיקים, and everything is a any גזר דין is really a פסק of Torah because אסתכל באורייתא וברא עלמא.

הקדוש ברוך הוא looked into the בריאה and looked into the Torah and created the בריאה. The Torah is a blueprint for the world. Now, even though like we said at a level of תורת ה׳ it's nothing that we can relate to, it's nothing tangible, but within the Torah, within whatever bechinah of Torah there is, that's the shoresh of what all of the rules and the גזר דין, גזר is to cut off, right, it's a structure, it's a psak. Psak is a is a stopping point. That's the structure of where that's going to be. There is something that's higher than that.

What's higher? Tefillah, right? We've said many times that tefillah goes beyond teva, goes beyond anything else, it's at the level of relationship. To help contextualize this, I'm going to the, פרסא דחכמה talks about it as well, but I'm going to say some a vort that I heard, I don't remember, it might have been actually Rabbi David Gottlieb. He says on Rosh Hashanah we ask that Hakadosh Baruch Hu should have rachamim. So he asked, I think it was Rabbi David Gottlieb, that that Rosh Hashanah is יום הדין, that's what it is. You can ask Hakadosh Baruch Hu to to deal with you in rachamim instead of din, but if Hakadosh Baruch Hu would apply rachamim instead of din, then it's not יום הדין anymore.

If Rosh Hashanah is inherently יום הדין, then there's no makom to ask for rachamim. You can ask that Hakadosh Baruch Hu should apply this הנהגה in a different context, but not on יום הדין, otherwise you're asking Hakadosh Baruch Hu to just to just what, be מבטל ראש השנה? What's the request where we ask Hakadosh Baruch Hu for rachamim? And the way that I remember, he explained like this: We know that it says that Hakadosh Baruch Hu wanted to create the world with din, and Hashem saw that the world couldn't exist with din, so he created it with rachamim.

So what's the ultimate? The ultimate is בעצם דין, that's really the clarity. That's how Hakadosh Baruch Hu wanted to create the world. That's one way of looking at it. On the other hand, we say עולם חסד יבנה. Why did Hakadosh Baruch Hu create the world? Hakadosh Baruch Hu didn't have to create reward and punishment, the whole system of reward and punishment is really a chesed. Hakadosh Baruch Hu gives us the opportunity to earn, Instead of being נהמא דכיסופא, instead of being a handout, we're oversimplifying a little bit, the idea that Hakadosh Baruch Hu could allow us to could be be creators of our own reality, Hakadosh Baruch Hu allow us to earn, that's the chesed.

In order to earn, there has to be a system, there has to be accountability, there has to be reward and punishment. So when we say that Hakadosh Baruch Hu wanted to create the world with din, that's not because the world was supposed to exist with din, that's because the world was supposed to exist with the ultimate chesed. The ultimate chesed requires a system of din. What's the problem? That nobody would ever be able to access that chesed because we couldn't survive in order to have accountability and reward and punishment, if there's actually a challenge, that means some percentage of the time people aren't going to survive, which means that nobody would live until day two or week two or year two, or whatever it is, and therefore we say Hakadosh Baruch Hu, really the ultimate point is not din, the ultimate point is chesed.

Din is a heichi timtzi to get to chesed. And therefore the point of Yom Hadin is not to apply din, the point of Yom Hadin is the system whereby to have the ultimate chesed. So if Hakadosh Baruch Hu's tachlit, the tafkid for the בריאה, Hakadosh Baruch Hu's tafkid for the בריאה is that there should be chesed, we say Hakadosh Baruch Hu, the chesed will be accomplished more by dealing with us בתורת רחמים than by straight תורת דין, because the din is really a means to the end, it's not actually the end in and of itself.

Okay, what does that have to do with over here? Torah is the system of din. It's the system of reward and punishment. It's the system of mitzvot and aveirot. It's the expression by which there's going to be a structure of the world, even though we said at a certain at certain altitudes so to speak it doesn't exist in that form, but that's what that that that's the בחינה of Torah. Tefillah is the בחינה of relationship with Hakadosh Baruch Hu. The Gemara in Berachos says ישמעאל בני ברכני, יהי רצון that HaKadosh Baruch Hu should have rachamim.

The the the the tefillah is where we tap into the relationship with HaKadosh Baruch Hu that transcends even the the system or the bechinah at that level of Torah. And therefore, Torah is still has chesed and mishpat, there is going to be a system that's inherent in Torah. Tefillah is בתורת נשמע. Tefillah, תפילת השם is at that level we tap into the י״ג מידות רחמים, right? You can tap into something that goes even beyond, at a more primal level, that that that resonates, that connects us with HaKadosh Baruch Hu, even and it's not irrational, meaning we're saying it it makes sense.

If you can anchor yourself in to to HaKadosh Baruch Hu, if you say אורייתא וקודשא בריך הוא חד הוא, also ישראל ואורייתא וקודשא בריך הוא חד הוא. We we also have that connection with HaKadosh Baruch Hu, perhaps, I'm suggesting. If this is how I'm learning this. If we can relate to HaKadosh Baruch Hu at that level of tefillah, it's it's not just a a melech and an and an adon and an eved, but HaKadosh Baruch Hu is an av and a ben. The relationship goes beyond what we did, right? If a son goes off, they do whatever it is, later on we have later on the father will help the son clean it up, but the the the relationship resonates.

A kid comes back and he says, "Yes, I understand I do things. I don't know how to fix it." The truth is maybe there's no way to fix it. But at that that doesn't mean that we're done because the bridge between the father and the son goes deeper or higher, however you want to look at it, than anything that was actually done that would require reward and punishment, and therefore if we could appeal to that, that's beyond that's נשמע, and at that level therefore, in one sense we said תורת השם is נשמע, but in one sense, even the תורת השם is נעשה and the tefillah is נשמע.

Okay, I wanted to get a little further, mamesh in the middle over here, but we're going to stop over here and be'ezrat Hashem move forward next time.