LM 22.7 — Chosam b'Soch Chosam, Part 7 of 10 · תורה כ״ב

Torah כ״ב, we are in the middle of section י'. It's a long section, we're mamash in the middle, so if you heard last last time's shiur, then it would definitely be helpful, but we're going to sum up. On the standard print, it's page ל״ג on the left side, the paragraph starting וצריך, the words כי יש תורת ה'. Perhaps also just as we sum up, I'm also going to offer a brief thought. Some of these long Torot especially, they're they're very intimidating, but also the Torot themselves are so rich, there's a risk of, not intellectualizing the Torot, but we have to we have to bridge that gap, וידעת היום והשבת אל לבבך, when we can draw the bridge to allow the Torah to resonate from within, to change us from the inside out and also from the outside in.

It changes the way that we relate to haKadosh Baruch Hu, we relate to ourselves, we relate to those around us, we relate to תורה ומצוות, we relate to things of kedushah, we relate to things of חולין, then then we the the the Torah literally changes our life, and we have to be able to to make that bridge. So, if we if we have a thought, you know, perhaps it's worth expressing if it can help if it can help light us up. The Torah started off that sometimes, unfortunately, there has to be a gezer din in the world.

Now, a gezer din, a decree, is not arbitrary. It's not that somebody did something wrong, and now they get they get some sort of a punishment. There's a tzurah. הקדוש ברוך הוא, אסתכל באורייתא וברא עלמא. HaKadosh Baruch Hu used the tzurah of the Torah of the world. אורייתא וקודשא בריך הוא חד הוא. The אורייתא, the Torah, is principles of truth that finds that finds expression in the world, right? The way that we relate to it at our level: שור, בור, מבעה, הבער. We relate to different stories that happened, to mitzvot in the form that they have.

That's because when you put light into a keli, you put water into a cup, for instance, right? So, then there's a certain expression of the way it is, but chas v'shalom, תורה is not limited to this expression. This is just within within our within our world, the way that we relate to it. So, in in any event, the Torah is true at every level, and when and when there there needs to be a certain reaction, the world reacts, the tzurah of the world reacts, let's say, an opposite but equal reaction to something that happened, then there's going to be a corresponding decree.

Now, part of the way that that haKadosh Baruch Hu structured the world according to the Torah is תורה לא בשמים היא, so that when there's going to be a din, there's going to be a pesak, there's a there's a כח הפסק, it involves the tzadikim, it involves the talmidei chachamim. And, therefore, the tzadikim are able to argue on behalf of the people, if you can imagine the in the role of tzadikim looking up towards haKadosh Baruch Hu, and they're able to argue for a mituk in the din. One example that we've used in the past, not necessarily for this particular context, but how could there be a mituk in the din?

It's not If there's a If there's a actual tzurah of din, it has to be this way, how could it change? So, an example we gave is let's say a person has to have one year in prison or five years of community service. Obviously, he would much rather do five years of community service, he doesn't have to be away from his home, he could stay with his family, he doesn't have to go to prison. But on the other hand, it could be that in an absolute sense, the five years of community service accomplish the same thing as the one year in prison, and, therefore, the the person can make certain arguments based on the community involvement, based on the fact that the person has a family at home, why why there should be a tempered expression of the judgment.

So, that's that's one that's one role that the tzaddikim take on, and we're speaking a shtikel high level, we're not going into every aspect. But the the other role that the tzaddikim have is to go downward towards the people to be me'orer the people, to get the people to do teshuvah. Because the when when there's going to be a גזר דין in the world because something happened in the world, people acted in a certain way, there was a change and that requires a response. However, if the circumstances change, maybe again, it's not just a punishment, it's a response that's meant to accomplish a certain purpose.

If let's say a a a person did something, an employee did something, a kid did something, and they they need a certain punishment and they need a certain discipline, and for whatever the reason, the person was inspired or somehow they had some sort of another life event, a crisis, a trauma, somebody else inspired them, and now they're literally 100%, in other words, they literally came around and they see the truth, they no longer they no longer need that Whatever the punishment or so to speak would have accomplished, not necessarily punitive, but even facilitative, whatever whatever that gezeirah would have accomplished has already been accomplished.

Is there any more of a need for the gezeirah? Even if there is some sort of a tallying and evening up that has to happen, it can happen in a different way. So, that's one way. Other other reasons to say how teshuvah can mamash change the world, that teshuvah is one of the things created before the world, but what the tzaddikim can do is they can be me'orer the people to do teshuvah. Could be there's a difference if it was be at the stage before the גזר דין is passed, after the גזר דין is passed.

We said maybe there's a difference of about not articulating certain things within the world. But so far, we say that when there's going to be a גזר דין, the tzaddikim have one role towards Hakadosh Baruch Hu, and then the tzaddikim have one role to be me'orer the people. Now, in order to be me'orer the people, there has to be a relationship, as it were, between the people and the tzaddikim. What is that relationship whereby the tzaddikim are are going to be able to inspire the people, the people who will be led by the tzaddikim? Emunah, emunat chachamim, and we related this to the שבעה רועים, to the seven shepherds, to Moshe Rabbeinu, רעיא מהימנא.

But in any event, when the people on one hand, a leader, a tzaddik, a talmid chacham is at the highest level, right? What we're going to explain, I don't want to speak too much ahead, we're going to talk about that now. On the other hand, a leader is really defined by those who he's charged with leading. We see in the in the Torah, it brings that I think Moshe Rabbeinu didn't have a נבואה in a certain during a certain תקופה when the people had sinned. The Gemara also says that there were certain people that would have had a tremendous amount of נבואה, but their generation wasn't ראוי.

So מצד the person that can connect to Hakadosh Baruch Hu, they mamash have total התבטלות, they don't have any of their own their own kavod etc., they mamash are mevatel themselves to Hakadosh Baruch Hu, total anavah, and they could be mamash a channel to HaKadosh Baruch Hu with nothing in the way, they could have nevuah. But on the other hand, what that means is that they're an extension of הקדוש ברוך הוא, שלוחו של אדם כמותו, but if that really depends on what the message is going to. So the leader is going to be impacted by what those in his charge need.

So there has to be this dynamic relationship. That relationship is the in the emunah from the people towards the chachamim. How what happens though when there's multiple people that are vying for leadership? On one hand, you have the true tzadikim, the people who are attached to HaKadosh Baruch Hu, they want to lead the nation for the right reasons, and they're attached to the source, they have total hisbatlus to ratzon Hashem, to the Torah, and they want to be מעורר the people so that there's nothing clogging the pipes. HaKadosh Baruch Hu can send shefa straight through, will eliminate any of those things that are that are impeding the shefa and the relationship with HaKadosh Baruch Hu via the leadership, and everything is going to be good.

On the other hand, you have people who, for their own reasons, and some of them might present as being very nice and frum and tzadikim and talmidei chachamim, we don't know, different people are vying for leadership for various reasons. And sometimes it's not clear who the proper who has more influence and who the proper path to go is. We gave an example in one of the previous תורות, if this helps, let's say you have a faucet. The faucet is on, the water is coming out, not particularly strong, but it's connected to the reservoir. If you would plug up that faucet, at some point it would build up and it would burst through, because even though it doesn't present itself as being unbelievably strong right this second, but in so far as it's attached to the source, so then it has endless power, it's be'etzem has that koach of of of whatever the the ultimate reservoir

is, it's endless, it's infinite amounts of amounts of water in this case. On the other hand, let's say you have a pool of water, and the pool is not is not connected to anything, and you stir it up incredibly strong, so it's mamash like a whirlpool, and it's going incredibly fast. But once you stop once you stop giving it extra energy, it's not attached to any sort of an open pipe, it's just going to die down. So on one hand, in the immediate sense, it's a tremendous rush of water, a tremendous amount of pressure, and it could sweep things away.

On the other hand, it's really just a facade. It's only at this snapshot in time. It's not attached to the source, and at some point, it's going to die down. It's just sheker. So on one hand, you have a certain leadership that's attached to the source, it's the true emet. On the other hand, you have people that might create a lot of noise. They want leadership for the wrong reasons, and they rile the people up, and you want to do the right thing, you want to go after you want to go after the right leadership.

From your point of view, you have no dog in this fight, so to speak. You just want to do the right thing, and you're willing to attach yourself to the right leader. How do you even know? How do you cut through the noise to say this is who I should be following, to have emunah, emunah in the right chachamim? So we expressed that the the noise, so to speak, right, the influence of the guf, this applies both in an individual sense, the guf and the neshamah, as well as in a communal sense, the the leadership and the the other people, it's called עזות.

עזות of the guf is what creates the noise, the brazenness. And therefore, we need a certain עזות דקדושה to cut through it. How does a person get עזות דקדושה? We said simchah. We could talk I don't want to go off for now on a tangent of why perhaps simchah is that appropriate emotion. By the way, Gateway to Happiness, I saw one time a review of Gateway to Happiness, old classic of Zelig Pliskin on Amazon, and a non-Jewish person had reviewed the book, I think that's where I saw it, and he said, you know, one of the things, the points that this person makes out, the author, is that happiness is not a reaction, it's a choice.

Simchah is able that a person can relate beyond their situation. They don't find שמח בחלקו, a person doesn't find satisfaction because he's lethargic and settling and just, you know, blah. Simchah is where a person is able to find a deeper meaning and find find meaning and מנוחת נפש where everything fits. But a lot of time that's anchored in something beyond whatever the limitations are. Simchah is where a person reaches beyond. Perhaps we can say that That for now. Simchah is a בחינה of na'aseh v'nishma. What's na'aseh v'nishma? It's a process where I will do and I will hear, and this is, was a big point in the last Torah that there's always going to be multiple levels.

There's the things that I do, there's the things that I'm striving for, I relate to, but I don't do them yet, or I don't understand them yet. And then there's the things beyond that where it's something that I don't even relate to, it's not in my frame of reference. Even if I would do that, then it wouldn't necessarily help me, it wouldn't make an impact on me. I could do certain actions, I could strive for that, but if it if it wasn't something that I relate to, it's not something that's going to change me. So there's a bechinah of na'aseh venishma, and every time a person goes beyond, what was nishma yesterday now becomes na'aseh, and then it introduces something new into that realm.

And in our concentric circles examples, like a like a dartboard, like a target, every time I take the level beyond me and I incorporate it, so then now I'm going to have a new nishma, and then it's endless. We can get ever closer to the אין סוף. There's always going to be new new new ideas that I can relate to, that I can incorporate into myself as I grow, and then new new levels that I'm going to strive for. Now we're going to explain how this relates to Torah and how this relates to the partnership between Torah and tefillah.

As relates to Torah itself, there's the there's levels of Torah, aspects of Torah, ways that I relate to Torah that are beyond me, that's תורת ה׳. As I grow into it, I develop a relationship with it, that becomes תורתו. Now this is true on a relative sense, and it's true on in a broader sense. What do I mean by that? On one hand, if there are things that I can relate to, I just haven't related to yet, there's nothing inherently removed from this world. It's not, so to speak, in in our language that we're using, it's not inherently תורת ה׳, it's just תורת ה׳ until I make it my Torah, until I make it תורתו.

There could be a level of absolute תורת ה׳, meaning that there there there are there may be levels of truth that don't find expression, as it were, in this world. There's multiple examples that we could use to explain that, but let's just even think in our in our terms. Let's say thought, speech, and deed, right? Does does a thought find expression in this world? Not necessarily, not until I act on it, not until it finds a certain gilui, unless a person has like ESP or something. Thought doesn't find expression in the עולם המעשה, and the truth is is that thought is not really, I I can think about a process that might take 10 minutes or 10 years to play out, and in my mind I can quantify that, I can literally reference it in a split second.

A person can dream and it feels like the dream took forever and it was really 30 seconds, or vice versa. Thought is not limited and doesn't find expression in this world in the same way, in the same way that ma'aseh does. Or alternatively, let's say you had sheet music, which is which is representative of a certain song, and let's say you played the song, a person, rachmana litzlan, was deaf, well, then he just doesn't relate to it at that level. But if you could take the song and then transcribe it into notes and show it to the person, it's true.

The the song, the notes, and the and the written sheet music both relate to the same thing, but there's different expressions where where there's a relationship over there and expressions that aren't. So there could be levels of תורת ה׳ that simply, like in in our example, machshavah to the עולם המעשה, in hakadosh baruch hu's machshavah, as it were, there might be ways that the Torah is a, in its a certain, true, truest expression of it, but it doesn't find a gilui in this world. So again, there's different iterations. We relate to Torah, we're na'aseh venishma, we're growing through simchah.

This simchah is going to cut through, it's going to give us the עזות דקדושה, it's going to cut through the noise, it'll attach us to the leaders, that'll attach us to hakadosh baruch hu, to affect the mituk in the din going all the way back. Now perhaps I'm just going to offer a thought, and then I'm going to come back and tie it in to this dynamic between Torah and tefillah, because Torah and tefillah always go together. When a person has Torah, they can't relate to it, then they can say a tefillah. The language used in the last Torah is that a person does a tze'akah, makes a tze'akah, and that that that brings new מוחין into the world, new outer concentric circles that a person is to be able to relate to in terms of Torah.

And on the other hand, a person also has to turn his tefillah, as it were, his נשמע into Torah, the things that he was striving for, the things that were outside of him, he wants to create a relationship with him. Torah in its sense is going to relate to נעשה, the structure, the things that we relate to, and again, there's נעשה ונשמע on different levels within Torah, and and tefillah is going to be something that's even beyond that. The idea that I wanted to say, I'm really just going to focus on one nekudah because I want to just within a couple of minutes just dive back into the text.

If I would ask you, who is the perfect person? What what would you say? A person, all right, if if Torah is the highest level, אורייתא וקודשא בריך הוא חד, it would be a person that's engaged in Torah all day. Oh, if I have the Talmud Bavli, the Yerushalmi, Torah Shebichtav, Torah שבעל פה, everything, and I would take it, הקדוש ברוך הוא, the Shechinah is is is שוכן in the ד׳ אמות של הלכה. So let me open up a Rambam, let me open up a Shulchan Aruch, and let me distill it down to the expression in this world of all of Torah, and I'm going to tell you that if I could take that and upload it, I could prompt a person, that person would be a living expression of שלמות.

So I boil it down, I have a סוגיא, שמעתתא אליבא דהלכתא, I open up a Shulchan Aruch, and what do I find? I find, I Googled it, I think this is the right number, 1704 סימנים in Shulchan Aruch, if I'm off I'm sorry, but seven and the 600-some-odd in Orach Chaim, out of those, only two of those סימנים relate to תלמוד תורה. So what do I have over here? I have an expression of קיום התורה, and in fact the Gemara in Bava Kamma tells us, it's going through, it's a small piece of אגדתא actually talking about that they put a Sefer Torah by Chizkiyahu Hamelech's קבר, and the Gemara seems to come out that קיום התורה is on a higher level than learning Torah.

Now, just to say one line, the idea of being מקיים תורה doesn't necessarily mean to blindly do A person I read through Kitzur Shulchan Aruch, I tell you exactly what to do and you do it, or alternatively you're born in a certain family and you just follow the instructions, you know, when do you do what everybody tells you to do, the way what you see in your house, is that called a קיום התורה? So from the point of view of of the father who taught the kid, he might be מקיים something in terms of doing chinuch, but from the point of view of the person who's just doing it blindly, I don't know that that's necessarily a קיום of the Torah.

Let's just use one example, at least in this in this aspect. A person a person reads a physics book cover to cover, and they but they fundamentally don't understand that fire is hot, or they can't figure out how to boil a pot of water, did they do they have any relationship with the principles of physics? No. On the other hand, a person goes and turns on turns on fire and it becomes hot, they don't really have any relationship with the principles of reality. The idea of being mekayem something is where a person isn't memorizing and relating to information, it's where they understand things of ideas as principles of truth, and they're and they're able to live it.

And in fact, the Gemara in Berachos, perhaps we could say, ראשית חכמה יראת ה' שכל טוב לכל, not לכל לומדיהם, לכל עושיהם. The sechel, the ראשית חכמה relates to the people that are able to live it, to put it into the practice. The people that have a relationship with the principles of truth, but but also they have a relationship with the with with the maaseh, they have a relationship with the with on the level of reality. One without the other is not a full kiyum. But now there's a problem: so if the full idea is kiyum, so then, once I learn enough, then I should just learn, put that in the bank, and then I should spend the rest of my time, im yirtzeh Hashem', doing mitzvot, going through the motions, but why do I have to spend more time learning Torah?

And when we spoke out this vort, we said there's a Pri HaAretz and a Bat Ayin also in פרשת ויצא, and the way that I that I that I understood it is like this. What when you say that you're being mekayem something, that's that's forming a connection in the עולם המעשה, in the עולם הקיום with with a certain with with the Torah. What's the quality of that connection? It's wherever you're holding in the Torah. So if you think about learning the Torah and ideas and becoming deeper as going up, and you think about the kiyum at whatever level you're doing it is going out, the the level, the altitude at which you're going to be mekayem is only going to be where you're holding in Torah.

What does it mean? If you have a 10-year-old who learns about הלכות לולב, and then he goes and he to shul and he shakes the lulav, he's going to be doing it at the level of understanding, depth, emotional attachment, commitment that he holds as a 10-year-old. If a person learns for another 10 years, and he becomes a 20-year-old, and then he goes and shakes the lulav, the maaseh might be the same, but he's going to be shaking it like a 20-year-old. If a person's a Rosh Yeshiva, and they're still they they might know a lot of a lot of certain areas, but they they go and they relate to the shaking of the lulav the same way that a 10 or a 20-year-old did, well then there's there's a dissonance over there, there's something that's lacking.

So when I have a chance to do something, should I go be mekayem or should I learn? The answer is is even though the kiyum might be in a certain sense a greater expression than somebody who sits and learns, but on the other hand, the that when I go deeper, when I learn more, that is going to generate and change a profoundly different connection how I'm going to relate to the idea that I'm learning at the about, the idea that how the way I relate to Hakadosh Baruch Hu, the way that I relate to myself, the world that I live in, so that when I am mekayem something, I'm going to be doing it at a totally different altitude.

So if if a if there's a mitzvah and there's a chance to do a mitzvah and אי אפשר על ידי אחרים, etc. etc., then by all means a person needs to do the mitzvot, the 1704 סימנים in Shulchan Aruch. But on the other hand, when a person has a chance and they want to get closer to Hakadosh Baruch Hu, and they want to live in the world, what do they what is the best use of that time? To climb higher, because the higher they climb, the more that they're going to relate to to the world and to everything in the world and the Torah and mitzvot and the קיום תורה ומצות in a much truer, more primal way closer to what the true expression of רצון ה' is in this world, getting ever closer to תורת ה', becoming תורתו.

They're only going to be be able to be מקיים תורתו, but the more that they learn Torah, the broader their תורתו is going to be, they're going to incorporate תורת ה'. Now, relating to our Torah, what happens when you know, in whatever iteration, whatever expression of Torah it is, there needs to be a גזירת דין, there's going to be a certain limitation because there's a certain צורה of the way that Hakadosh Baruch Hu governs the world and runs the world, what is able to reach beyond that? relationship. What happens when a kid does something and no matter what happens there needs to be a reaction from the father?

What is able to transcend that, but not because you're wiping it aside, but because there's there's a rule, there's a structure, and part of the structure is is that there are certain there are certain things, limitations of any particular of any particular framework, and then there's other frameworks. What what is there that can reach beyond the framework of the Torah in the way that Hakadosh Baruch Hu was אסתכל באורייתא וברא עלמא that requires a certain גזר דין? Relationship. Tefillah. Tefillah is the way that we're able to relate to Hakadosh Baruch Hu in a direct way that can even transcend the structure of what would have otherwise required a גזר דין.

When you have the parental relationship between a father and a son, maybe between a רבי and a תלמיד, between a husband and a wife, whatever it is, the relationship is not fake, right? There's a reality to the world, there's a reality to, and I don't just mean the world as this world, there's a reality to the relationship between Klal Yisrael and Hakadosh Baruch Hu that can be tapped into when even the צורה of how Hakadosh Baruch Hu runs the world according to the principles of אמת would require a certain גזר דין, tefillah can reach beyond that.

And therefore, this this idea of Torah fundamentally being נעשה and tefillah being נשמע, tefillah is what reaches beyond, and it's able to to take things in. Within Torah there's תורת השם and תורתו, there's na'aseh v'nishma, but in a broader sense we say that Torah relates to נעשה and tefillah and tefillah relates to נשמע. And this I think for myself, it really at least from the amount of Torah, Torah כ״ב, that we're up to, to me this this speaks very strongly. The way that we relate to קיום המצות, the way that we relate to Torah, the way that we relate to increasing levels of Torah, and how we spend our time, and how we learn deeper, and how we engage in פנימיות התורה, and as as as unbelievable as as Torah is, and it lights us up both in terms of our sechel, in terms of our lev, and then tefillah.

But you can't have one without the other. The tefillah is what brings it in. The tefillah is where I relate to HaKadosh Baruch Hu, but ultimately the the way that I relate to Hashem, it's not only going to be tefillah. It has to translate into Torah. I have to relate to the world, the physical world, the spiritual world. I have to incorporate it and integrate it. I have to become a walking Sefer Torah. And on the other hand, Torah without tefillah is something where it's going to lack the relationship. The way that we can relate to Torah to tefillah rather, we relate directly to HaKadosh Baruch Hu in a way that we can we can access things that that are from beyond, that we can incorporate, we can bring it into our Torah, but it's something that we would not have otherwise been able to access, have a relationship directly with HaKadosh Baruch Hu.

Last point before we read in the text from the Avi HaNachal, Rav Chaim Kramer brings in the note and he says that we spoke about three groups of people: we spoke about the the people generally, we spoke about the שבעה רועים, and we spoke about the צדיק הדור, Moshe Rabbeinu. The people, they need to relate to the עזות דקדושה, and they use simcha, the system of na'aseh v'nishma, in order to develop a relationship with the שבעה רועים, with the leaders. The שבעה רועים, they have their na'aseh v'nishma, they're able to attain, go beyond, not just not not just Torah, תורת השם as relates to them, but they could tap mamash into תורת השם.

They could relate to HaKadosh Baruch Hu, the רצון השם, even at a level beyond the world in order to rectify, to perfect the people's faith, to give people a relationship with the tzadikim in order to relate to HaKadosh Baruch Hu. But what happens when, unfortunately, there's a גזר דין, there's a decree in the world where we have to go outside the system, we have to go outside of just פשוט whatever the structure, the דין תורה would yield some sort of a decree? We need to be able to transcend that. The person, the ultimate tzadik, עניו מכל אדם, the צדיק הדור, the Moshe Rabbeinu, רעיא מהימנא can tap in to can relate to תפילת השם, to the י״ג מדות, can even go beyond whatever that גזר דין is, that structure to have a to have a מיתוק, and that's where the גזירה can be mitigated or even nullified, again, not because הקדוש ברוך הוא חס ושלום

מוותר, but because they're able to tap in in a way that nobody else could tap in to that level of נשמע, where the the relationship between HaKadosh Baruch Hu and Klal Yisrael, בני בכורי ישראל is very real. And in this way, when a person has the relationship with the tzadik, which by the way enhances even what the tzadik is able to accomplish, a leader can only accomplish to lead the people who he's leading, so in a certain sense, when the the leader ends up the tzadik is able to accomplish and forge this relationship with הקדוש ברוך הוא to bring it מכח אל הפועל into the world to be able to rectify on behalf of the people who have a relationship with him, and the people are able to facilitate that the tzadik can forward this relationship with הקדוש ברוך הוא, and as a כלל, the people will be able to move past whatever this גזר

דין is to restore the the the loving פנים בפנים relationship with הקדוש ברוך הוא. So back in the text: כי יש תורת השם כמו שאמרו רבותינו זכרונם לברכה. There is an idea of תורת השם, like we've been discussing. discussing, and Chazal tell us, as he brings over here a Yerushalmi, אני קיימתיה תחילה, that הקדוש ברוך הוא says, "I was mekayem the Torah first," that even before there was a kiyum in the בריאה, there was some level beyond that, not necessarily timewise, maybe in causation-wise, but הקדוש ברוך הוא related to a kiyum in the Torah first, כמו שאמרו, that it says that a person has to go after the middot of הקדוש ברוך הוא, הקדוש ברוך הוא מלביש ערומים.

הקדוש ברוך הוא, by Bereishit it says, ויעש ה׳ אלקים לאדם ולאשתו כתנות עור וילבישם, ומבקר חולים, we see that הקדוש ברוך הוא visited אברהם אבינו, וכן אמרו רבותינו זכרונם לברכה, מניין שהקדוש ברוך הוא מניח תפילין, where do we see that הקדוש ברוך הוא puts on tefillin? The Gemara in Berakhot brings from pasuk in ישעיה, נשבע ה׳ בימינו ובזרוע עוזו, and he brings that הקדוש ברוך הוא, whatever it means, has tefillin. Now before we go on to the next word of תפלת השם, we've actually mentioned this, I believe we quoted a Shlah, even in in these shiurim, I believe Rav Dessler talks about it.

The the the idea of תורת השם, we said where do we see that הקדוש ברוך הוא is mekayem the Torah? It's interesting when we talk about a קיום, אסתכל באורייתא וברא עלמא, that the Torah existed before the world. When we talk about a kiyum, what we really mean, in a certain sense, is bringing מן כח אל הפועל, we're grounding something, something was abstract on the level of מחשבה, and we bring it that there's a kiyum, that it can have a staying, but it's from our terms. HaKadosh Baruch Hu, the the Torah, it means to bring מן כח אל הפועל into the reality that you're dealing with.

Torah existed in reality even before there was a potential of kiyum as we know it, because אסתכל באורייתא וברא עלמא, that means that there were principles of Torah at an altitude that existed higher before before there was something physical, something tangible, something that there would be a kiyum in the עולם המעשה. So it's interesting that it says that first of all, HaKadosh Baruch Hu related to the Torah, and also what do we say the the Shelah, sometimes we tend to say because we are looking from the inside out, what does it mean that there's a יד השם, what does it mean that Hashem saw, anthropomorphisms, we say well really a yad is the thing that's on the end of a person's wrist, what does it mean יד השם?

Well, a yad stands for the the the way that a person relates to or manipulates, relates to the things outside of himself, so a יד השם is how HaKadosh Baruch Hu interacts with those things outside of himself, which would make the Torah like a mashal, whatever it is, but that's actually it's actually inverted. The the Torah existed before there was any such thing as a physical yad. The the expression of the way that we relate to the Torah is is the Torah as we have it, the תורת שמות of HaKadosh Baruch Hu, but the the there's a certain הנהגה in the בריאה called a yad, whatever that means.

The and there is something that's truly called the יד השם, there's something that truly exists in the world of mitzvot, there's something that truly exists in terms of the way of the בריאה that HaKadosh Baruch Hu, so to speak, engages in, operates according to, has a הנהגה in that way. Then we relate back, we want to do in our terms, we want to have a kiyum in our terms that we should be able to operate in our terms the in the הנהגה of the way that HaKadosh Baruch Hu deals with the בריאה, principles of אמת, principles of truth, principles of of רצון השם.

When we do a mitzvah, so we already said mitzvah comes from lashon of tzavta, so we're joining Hakadosh Baruch Hu, but we're going to speak in a second, very interesting, in other words, for me to join with Hakadosh Baruch Hu, that means that there's a me, that means that there's Hakadosh Baruch Hu. For us two to get together, that means there's a you and a me, it means that we're separate. At some point we like switch sides of the table, and then we we come to a point of התבטלות, where we actually we align with רצון השם.

So over here it says, what does it mean that there's תורת השם? There's תורת השם that's on Hashem's side of the table, so to speak, there's that that we are trying to tap into that, but there is a level of תורת השם, not just from our point of view, from our side of the table, where we are doing something that that is that is רצון השם. In other words, we have our own prerogative, and we say instead of doing my own physical pleasure, my own my own ratzon, what I'm going to do is I'm going to act as an extension, I'm going to I'm going to do what Hakadosh Baruch Hu wants.

But there's a level of תורת השם at which at which it's just it it's the intrinsic, almost the the most absolute manifestation, the absolute expression of רצון השם, that is what Hakadosh Baruch Hu showed us in the בריאה, and we want to align ourselves with that. So there is a תורת השם besides for where we're separate from Hashem and we learn Torah, we do Torah, we try to plug ourself into that. There there's a level what is that? What is that framework? That's תורת השם. וכן יש תפלת השם, there's also תפלת השם, כמו שאמרו זכרונם לברכה, מניין שהקדוש ברוך הוא מתפלל?

Now obviously we're relating to tefillah in a totally different way. When we talk about tefillah, we talk about עבודה שבלב, us being mevatel himself to Hakadosh Baruch Hu. Hakadosh Baruch Hu is היה הוה ויהיה, הקדוש ברוך הוא is not being mevatel himself to Hakadosh Baruch Hu. It means that what we do is tefillah-esque, it's the way that we relate to tefillah, but there is something that's in intrinsically תפילת השם. That's something that's different from what we do, that we're going to plug that into our framework of נעשה ונשמע, of tefillah, of of reaching beyond. Let's see over here, מניין שהקדוש ברוך הוא מתפלל, what does it mean that Hakadosh Baruch Hu is mitpalel, davens, as it were?

I mean, that's what we would say, right? שנאמר ושימחתים בבית תפילתי. That's my tefillah, right? And what's what's the tefillah? So the Gemara already brings in Berakhot that we see that Hakadosh Baruch Hu davens, יהי רצון מלפני שיכבשו רחמי רחמי את כעסי, that my rachamim should be should be כובש my כעס. Now Hakadosh Baruch Hu, this is stated in our terms. Hakadosh Baruch Hu doesn't get angry. What's angry? An anger is a is a response to when something doesn't go the way that you would want it to go, right? Not even the way that you would want, the way that you expected to go.

If I tell you something's going to happen, you might be disappointed. Anger is sort of like the emotional response. If there's an emotional response, it means it's outside of your control or you didn't weren't aware that it's going to happen, or it's not going according to your ratzon. There's no such thing actually as כעס by Hakadosh Baruch Hu. We relate We relate to a certain הנהגה as כעס if Hakadosh Baruch Hu was כעס when when there's expressions like that in the Torah, and the way that it applies to us, we're more limited, not everything goes according to our ratzon, we don't know everything, so we do have have an action an action called כעס.

But we see that Hakadosh Baruch Hu is מתפלל when there would be an appropriate reaction such that we would relate to it as כעס, and that would be right. In other words, there's no such thing as something being Hashem being, chas v'shalom, having כעס like a like a reaction from outside of him, out of out of control of what a person would do if he was in control. But Hashem says, "I want my rachamim to כובש my כעס." Even though a a כעס'דיק response would be appropriate, rachamim, so to speak, from outside the system, that should be כובש.

Where do we see, by the way, the Likutei Halachot brings חושן משפט הלכות הלכות מתנה, this He brings that this is the בחינה of the שלוש עשרה of the שלוש עשרה רחמים, that that it says that Hakadosh Baruch Hu, as it were, taught Moshe Rabbeinu how to engage in this תפילת השם. The The idea of י״ג מידות הרחמים, it's something that exists at a higher level, in other words in in the עולמות. We've mentioned before, עולם חסד יבנה. The entire point, as it were, תועלת הקדוש ברוך הוא, חוק הטוב להיטיב, is the world is based on chesed.

In order to In In order to as a means to an end, part of the thing that Hakadosh Baruch Hu employs is din. So Hakadosh Baruch Hu could allow us to become our creators of our own destiny, we can earn our reward, and so so on and so forth. But the the real All the way at the top of whatever the תועלת is, or not all the way at the top, we can't speak about actual רצון השם, but higher than any system of reward and punishment is עולם חסד יבנה. So if it comes to be that people would be punished and the מעשה would be game over, let's say they would deserve to die, chas v'shalom, and there's chesed in that too, but but we say to Hakadosh Baruch Hu, "Listen, you בעצם want to give, we messed up.

But if we are just going to, on the spot, receive the punishment that we really deserve, chas veshalom, a person did a horrible aveirah, so then it's going to be end of story. We want to become kelim for that chesed. Please allow us to do teshuvah. Please be כובש the כעס." And if there's anything we have to clean up, whether it's by teshuvah, whether it's by some other מידה כנגד מידה, we can clean that up, but we want to reach above whatever the system is, whatever the structure is that's employed, something outside of the physical טבע, something outside of the spiritual טבע, as it were, this system, that's called tefillah.

That's called tapping into the י״ג מידות הרחמים. That's something that's above any system. That's תפילת השם. תפילת השם is where is all the way at the top of the system where Hakadosh Baruch Hu brings into the בריאה things that are even outside the system, as it were, that he put into place. How do we do this? With dibbur. דיבור בעצם is bringing machshavah. Machshavah is, again, something abstract, something that doesn't have a direct expression in this world, and when we put that machshavah into words, that brings it מן הכח אל הפועל. The Likutei Halachos says, כי עיקר התגלות על ידי הדיבור כידוע בחינת עושה דברו.

זהו גודל מעלת ריבוי התפילות ובפרט התבודדות ושיחה שמרבים בינו לבין קונו. When a person goes, they talk to Hashem in tefillah, they talk to Hashem in their own words. Over here we're referencing י״ג מידות הרחמים, we're able to bring something of that relationship, that direct that direct connection between us and Hakadosh Baruch Hu into the בריאה so that we can so that we can activate it where and אם ירצה השם, achieve a result, achieve an הנהגה that was not otherwise present within the בריאה, present in a system of din. Interestingly, he goes on over here in Likutei Halachos, ועיקר להרגיל עצמו להזכיר בכל פעם ריבוי רחמיו.

How do we activate it? We show we tap into the rachamim. Look, Hakadosh Baruch Hu, this is part of the system. Hakadosh Baruch Hu employs rachamim, and and and that means that that's already within the system. We we said thank you. This stories about thank you, people that sat down to write thank you Hashem lists when things weren't going right, then they had a tremendous ישועה. He says שכבר עשה עמנו ועמו בפרטות, that Hakadosh Baruch Hu directly we say, "Look, Hashem, we have a connection. It can't be that HaKadosh Baruch Hu is mevater. Ela mai?

HaKadosh Baruch Hu gave us rachamim because that's part of our actual relationship, and we show, 'Look, HaKadosh Baruch Hu, we deserve rachamim, and we appreciate the rachamim, and that we respond correctly to the rachamim perhaps, however however this exactly works.' I'm just reading the words that the ikar is that a person should mention the rachamim, develop appreciation what HaKadosh Baruch Hu did for him specifically, ועל ידי זה יזכה לעורר רחמיו ולהתחזק בעזות דקדושה בכל הירידות שבעולם. HaKadosh Baruch Hu, look, you have such rachamim, and we appreciate that. We We We are recipients. Any relationship is one reaches out, and the other one grabs on.

HaKadosh Baruch Hu, you've given us rachamim in the past, and we recognize that rachamim. We've We've We've received it, and we appreciate, and we generate the hakarah, which like we said in Rashi in Bereishis, when a person is makir, that's the time to daven, that's when the rain comes down, that's when the brachah that even was hidden beneath the surface comes out." And he continues on Likutei Moharan and back in the text, and it says שיש תורת השם ויש תפילת השם. וכשזוכה לכלול באין סוף, every line here we could spend a half hour on. When the tzaddik is זוכה להיכלל באין סוף, when it starts off that there's me, I'm I am a person, HaKadosh Baruch Hu set up the בריאה that I should have my own my own bechirah, my own perspective in order that I should be mevatel the guf, that I should engage in ייחוד השם, that is to say that that's

the appropriate path and I should get past it. Not that I should just be a machine. There's a there's תורת השם and there's תפילת השם, and I I go, and first there's תורת השם and there's תורתו. First I engage in תורת השם, I engage in the mitzvot, and I align myself with them, and I learn to think along תורת השם, and through tefillah I continue to to to bring bring things out that were not otherwise revealed. And more and more, things that were תורת השם become תורתו until I expand myself, and at some point I become aligned.

I'm all of a sudden, instead of being on opposite sides of the table and getting closer, I start bringing myself until I appreciate, until I develop a personal, it resonates within me, I develop a personal set of priorities that are HaKadosh Baruch Hu's priorities. עשה רצונך כרצונו, right? אזי תורתו תורת השם ממש ותפילתו תפילת השם ממש. And at that point, it comes to be that once they have hitbatlut, I saw Rav Avigdor Miller says, or I heard it on a shiur years ago, רבת את ריבם, דנת את דינם. So HaKadosh Baruch Hu, Hashem didn't fight the fight of the of of of the Chashmonaim.

They fought Hashem's fight. What do you mean, Hashem fought their fight? And Rav Avigdor Miller explained, because they were totally aligned with Hashem. If chas v'shalom you go and you chas v'shalom rachmana litzlan you hurt or make fun of somebody's child, somebody's parent, right? They take it personally. It's not that that you insulted, you did something to somebody close to me. That person is an extension of self. Over here, you you can have a priority that is my personal priority. When they went after HaKadosh Baruch Hu's Torah, they went after Torah, they went after mitzvot, they were going after everything not just that was important to the Chashmonaim, they went after they went after the Chashmonaim' personality themselves.

That's what they stood for. That's what they aligned with. That was their personality. They were they they were a an expression of רצון השם. And he says that as a person approaches this, reading from Likutei Halachot in הלכות שלוחין, נמצא שהשם יתברך בעצמו מזכיר את שמו יתברך. When a person is aligned with Hashem, so the way that I think, what what's my sevara, what's what what's my logic, it's personal logic? No. I think in terms of kal vachomer, I think in terms of י״ג מדות, I think in terms of the way that that the Torah sets about principles of reality.

Every Everybody thinks about a system, right, whether it's I think 2 + 2 is 2 + 2 is 4. Is that my logic? No, I'm subscribing to the principles of math. Why? Because they're true. When a person when a person is aligned, that is the system, that's the input into their brain, those are the terms that they think, that becomes their reality and their truth. So now, when they are מזכיר את שמו יתברך after they're נכלל בהשם, after they align, they become one, נמצא שהשם יתברך בעצמו מזכיר שמו יתברך. So that means that the people and HaKadosh Baruch Hu are are one and the same.

A person is a a walking Sefer Torah, a person is an expression, an integrated expression of HaKadosh Baruch Hu, of רצון השם in this world. וזהו, it's in Likutei Halachot, I'm reading, בכל מקום אשר אזכיר את שמי, אזכיר דייקא. When a person mamash is aligned not just aligned that that there's Hashem and there's me and we think the same, in other words I'm adopting רצון השם, that is my ratzon, that is the truth to me, that is everything to me, so then when I or whoever it is, a tzaddik, blesses Hashem or mentions Hashem's name, it's as if HaKadosh Baruch Hu is mentioning the name.

And he goes on, I mean, it's just worth it to just read a few lines, I know it's late. והנה עיקר בריאת האדם הוא בשביל בחינה זו שיגיע לזה תכלית שיזכה להיכלל בו יתברך עד שתהיה תורתו תפילתו. It's an iterative process, because avodah only exists insofar as I am on the other side of Hashem, so that I am, first of all, I'm turning myself so that I want to be going directionally towards Hashem, I'm getting closer, and at some point I switch sides of the table until I'm mamash mevatel myself to Hakadosh Baruch Hu and זוכה to Hakadosh Baruch Hu.

But Hashem is Ein Sof, so this process can go on and on and on. So on one hand, we're created with בחירה, we're created with our own likes, dislikes, wants, our own human functions. On the other hand, the entire עיקר of the בריאה is that I should be engaging in this process until my until תורת השם becomes תורתו, until I'm expanding, I'm engaging in tefillah, I'm bringing from without, until I'm mamash aligned, reach total התבטלות. If there's one person in the דור, I don't know if there is, but this is the צדיק הדור, this is the the conduit, the the between us and Hakadosh Baruch Hu.

We keep we've talked so many times about the role of the צדיק. משה רבינו was מדבר, שכינה מדברת מתוך גרונו, right? In other words, the the almost like the transition between כלל ישראל and Hakadosh Baruch Hu, the way that the way that we relate to Hashem through the צדיק, through our relationship with the צדיק, complex topic, but this is the עיקר of the בריאה that we are working that our Torah should become תורת השם should become תורתו until mamash we're engaging in תורת השם, we're just totally aligned and integrated with Hashem, and our tefillah should be תפילת השם.

Tefillah by us is relating to Hashem, but at some point we're so aligned with Hakadosh Baruch Hu that we said, what at its core is tefillah? Tefillah is reaching beyond and then bringing it into the system the same way that Hakadosh Baruch Hu, כביכול כביכול, engaged and introduced into the בריאה the י״ג מדות רחמים when דין would not otherwise support a particular a particular consequence, and Hakadosh Baruch Hu introduced something new into the world and showed us how to do that. This process that we engage in תפילת השם ממש, that's the תכלית of the בריאה.

We get closer and closer to Hakadosh Baruch Hu until we become נכלל in השם ממש. Now just to tie this back to our Torah, again, the whole point that that we're we're trying to address is how both בכללות in terms of a כלל, in terms of פרטיות, in terms of the guf and the neshamah, how we break past the עזות of the guf, the עזות of the negative leadership, this this the negative עזות, we said that we break past it with עזות דקדושה. What's the עזות דקדושה? Being able at at at this altitude we have the negative leaders and the positive leaders, we have the the the guf and the neshamah vying for whatever the influence is over our בחירה.

So what do we have to do? We have to reach beyond that. And that's what this that's what this system represents. When it comes to Torah, so נעשה ונשמע, we're limited really by our own understanding. The tefillah, the hitbodedut, the engaging in Hakadosh Baruch Hu, that's the process whereby we can bring new מוחין into the world, we'll achieve new understanding in Torah, we'll end up broadening ourself, our circle, and we'll be able to continue this process where we get ever closer to Hakadosh Baruch Hu by reaching outside through this this בחינה called tefillah, and then bringing it in and expanding ourself.

That that's this process of עזות דקדושה, where the guf or the negative leadership only exists at this altitude. We are we are reaching outside of that system so that it falls away. Imagine being immersed in water or in ground, whatever it is, and then a person anchors themselves, they attach themselves like, you know, one of those mountain climbing things to a rope, and then the rope pulls them up outside. It has its כחות from outside the system. And if you by extension, we can see almost the importance of עבודה, not just in Torah where in a certain sense I'm almost limited by my current level of understanding, but by tefillah where I can reach outside the system.

And also by the way in terms of אמונה and attachment to the צדיק. The צדיק being somebody who's reached this point of התבטלות, the צדיק who's almost rooted outside of, as far as I'm concerned, almost like a superhuman consideration. By me having an אמונה with the צדיק, by me by me like a chain, right? In other words, you're attached to each part. By me forming an attachment to the צדיק on on my terms with my אמונה, with וידוי in front of the צדיק and צדקה, things that we've addressed beforehand, so now I become attached to the צדיק, and I can I can attach myself to Hakadosh Baruch Hu outside of what I as an individual might have been able to achieve, I can become נכלל in the tzaddik, which again is a broader conversation, but it's this idea of being able to achieve relevance based on something that's outside of what my current capabilities are,

to become נכלל, to use the tools that are within the בריאה to become נכלל within the tzaddik, ultimately within Hakadosh Baruch Hu, to be able to achieve more than my own more than my own limitations. וזה שאמרו רבותינו זכרונם לברכה, המבקש רחמים על חבירו והוא צריך לאותו דבר הוא נענה תחילה. This is what Chazal said, that a person who need something, and he's mevakesh rachamim, he davens on behalf of his friend, he's going to be answered first. Now, this sounds so counterintuitive. Yes, it's a chesed that I'm davening for somebody else. Fundamentally, maybe I would say that my tefillah is the strongest, my hisbatlus is the strongest when I realize that I'm in a position of need and Hakadosh Baruch Hu is the only person that can give it to me, that maybe that should be a higher tefillah.

It's wonderful that I do something for somebody else, I don't do it with the same gusto, with the same investment, when I do it for myself. But over here, כי מה שצריך לאותו דבר ואינו מבקש על עצמו, think about the level of hisbatlus, because going back to the way that we explained tefillah and תפילת השם, and to the point where I can become נכלל in תפילת השם and engage at that level, it's the difference in positioning. Is are you on one side of the table and I'm on the other side of the table, or are we on the same side of the table?

Or when I'm davening to Hakadosh Baruch Hu, yes, Hakadosh Baruch Hu is the משפיע and I'm the מקבל, but in terms of interest, in terms of alignment, when I'm davening for something, that means that I'm still on opposite sides of the equation of Hakadosh Baruch Hu. When I could take something that I need and put those needs aside and engage with Hakadosh Baruch Hu as the משפיע, etc., but I'm not the כלי, I'm davening for somebody else first that needs that, then I am mamash aligning myself with Hakadosh Baruch Hu. I'm taking myself out of the equation.

I'm making myself into אין. It's mamash hisbatlus. הוא מחמת שהוא בבחינת אין. Total hisbatlus. We could read the words, but to appreciate the words, when a person makes themselves into אין, so now when they how is the tefillah? It's again, it's a little bit it's like it's like looking at a looking at yourself in a mirror and trying to convince yourself that you don't exist. You're davening to Hakadosh Baruch Hu, but in your davening to Hakadosh Baruch Hu, you factor yourself out as אין, so now you don't exist. How don't you not exist? What's the mechanism to do that?

To need something and truly become invested in somebody else that needs the same thing. There's no competition even. There's no you. Two people need a shidduch for and they daven for the other person first, where did they go? It's not just, yes, really I care about myself and it's a trick. It's much, much deeper than that. By engaging in this form of tefillah, a person is mevatel himself. They become אין. Now they're aligned with Hashem. Once they're aligned with Hashem, they're answered first. והוא בבחינת תחילה like before creation, היינו that they become a bechinah of Ein Sof that there's nobody else.

Once a person could engage in this hitbatlut, they're ממש נכלל in Hakadosh Baruch Hu. קודם הבריאה מחמת שהוא בבחינת תחילה, when a person is בבחינת תחילה, על ידי זה הוא נענה תחילה. So now, if a person needs something, it's not just that they want something, a person needs something for their function, for their tachlit, for their תחילה, the tachlit is set up there's a tachlit before הבריאה, הסתכל באורייתא וברא עלמא, these things are set out. When a person already exists כביכול outside of the system, total hitbatlut, they're at the level of whatever was there before the בריאה, they're at the level of of, again, tachlit defining they need something, so then they're totally they're totally aligned with Hakadosh Baruch Hu, and at that level there's nothing holding them back.

This is my take on it. What's what's even the reason why sometimes we don't have what we need in order so that we we mentioned this before. Tefillah, we think, I need X, I need chocolate cake, and therefore, one level of tefillah, I daven to Hakadosh Baruch Hu, I realize I can't get it without You. Another thing is, no, it's not that the tefillah is a היכי תמצי to get what I want, it's that Hakadosh Baruch Hu made it that I need something in order that I should turn to Him and recognize and form that relationship at the point that there's ממש ייחוד, that there's ממש אהבת השם, אהבה, אחד, that there's ממש אחדות with Hakadosh Baruch Hu, so then that system doesn't apply.

All of a sudden I can have what I need. I don't need to be missing something in order to engage in the relationship. I'm one with Hashem and answered first. Says R'' Natan, by the way, just parenthetically, one thing that I've thought about in the past if this helps, if you're ever in a rift with somebody, whether it's a competition, healthy competition, unhealthy competition, if you can truly get yourself to it's very interesting. Just how tefillah can align a person. If you can ever mamash daven for that person and now the the tefillot are answered, the person does well, then your tefillot were answered, so now you've become invested in their success, it's harder to resent their success.

The idea of using tefillah as alignment is a very powerful tool. Just start, you kind of resent that a person he got a better job, a different a better house, whatever it is. Now daven for the person's success, over and over it happens, and now you become invested in their success, how can you resent their success anymore? Tefillah is ממש creates creates alignment. Lichorah, says R'' Reb Noson in the the brackets, אין לזה ענין חיבור היטב למה שלמעלה. It would seem that this subject is not necessarily connected with what we've been doing until now. There seems to be a break in the continuity.

אך באמת מבואר זה הענין היטב למעיין קצת. If we look into it we're going to see that it's clear what the place is of this idea that we mentioned in the context of our Torah. כי מבואר לעיל ולקמן, because we explained and we will explain, שבבחינת תפילת השם הוא בחינת קודם הבריאה. I think hopefully this is the way that we've been explaining it. As I was preparing I saw this, but the bechinah of תפילת השם is a bechinah of קודם הבריאה. Within the בריאה we have תפילת השם we have tefillah, I'm davening to Hakadosh Baruch Hu, I need something here, and I know that Hakadosh Baruch Hu can be mashpia, can put it within the system.

But the tefillah, the alignment when I mamash am mevatel myself in avodah shebalev and I go medraga l'draga, and every time I daven to Hakadosh Baruch Hu I'm realigning my goals and I'm creating that relationship until mamash I'm mevatel myself and I'm totally aligned with Hashem, we're on the same side of the table, that's even קודם הבריאה, בחינת אין סוף, שזהו בחינת תחילה. ומחמת שזאת הבחינה היא בחינת אין, על כן מי שיזכה לזה כי אם מי שהוא בבחינת אין, דהיינו שהוא עניו באמת. So once we say we've we've been trying to talk now, being מבטל גזירות, reaching outside the system, expanding oneself, growing medraga l'draga in terms of Torah, in terms of introducing things into the briyah, tefillah, tzeakah, bringing in the מוחין, but this idea of aligning oneself with תפילת השם, to the extent that you expand that that you expand, at some point it's not that you're מכניע yourself to Hashem, you're subjugating,

here I am, and I'm going to put aside what I want in favor of Hashem's ratzon because that's better. At some point, it's not that, you know, lehavdil, a kid likes to the the Baal HaTanya talks about this also in in in his own terms, a person starts off, let's let's assume they they they want to play in the mud, then they know that their parents tell them, you can't play in the mud, that's disgusting. And now they pass a mud puddle and they no longer say I can't play in the mud. Back in the day I would have a great time, just play even on Shabbos afternoon, even in my suit, now I know it's the wrong thing.

And little by little they develop an appreciation for subtlety, an appreciation for cleanliness. At some point it mamash gets there that they're disgusted. Who would want to play in the mud in a suit? Right? At some point it's not that you're מכניע yourself to something else, you start aligning with it, you develop that appreciation. It works the same way by the way if let's say a person is on a diet until you're you know you don't want to eat the unhealthy food until literally your body starts rejecting the unhealthy food. You change. So over here we're we're we're saying this idea of anavah, this idea of bitul, this idea of how we're explaining תפילת השם, it all comes together.

Again he says, על כן אין מי שיזכה לזה כי אם מי שהוא בבחינת אין. The person that can come to תפילת השם is the person that factors himself out, דהיינו שהוא עניו באמת ומבטל עצמו לגמרי בתכלית הביטול until he's ממש מבטל himself כאילו אינו בעולם, as if he doesn't exist in the world, עד שנכלל באין סוף, ששם הוא בחינת תפילת השם כנ״ל. We already discussed in earlier תורות, we've said that the the difference between כבוד עצמו and כבוד אלוקים, we've discussed the idea that the greatest כבוד שמים is when a person is farther away, it's closing that gap.

This is where a person can ממש can ממש create כבוד שמים, קידוש השם in the world. ובזה מקושר היטב, and with this we can make a connection, a good connection, מה שמובן לקמן, what that we're going to see later on in the תורה על מאמר רבותינו זכרונם לברכה, אלעזר זעירא וכולי, that אלעזר זעירא שחשדוהו בגדלות, he was suspected of of of arrogance, of גדלות, ועל כן חבשוהו, and he ended up being arrested. So we're going to have to see this, עיין שם. ולכאורה אין קשר לענין פגם הגדלות לתורה הזאת, it would seem that there's no connection between the subject of גדלות, of arrogance, of haughtiness, in this תורה.

What have we been talking about, מידות? שלא נזכר כאן לכאורה מענין גדלות כלל. It's not what we're talking about. אך באמת על פי הנ״ל, the way that we've been explaining it, the way that we just spent some time on it, מבואר לעיניים, it becomes clear, clearly visible, שכל ענין זה לזכות לבחינת נעשה ונשמע הגבוה יותר, that the entire idea of growing מדראגא לדראגא, of נעשה, what I have in נשמע, of of bringing in נגלה and נסתר, making what's נסתר נגלה, and growing on higher levels until you get to the point where you're ממש outside of anything in the בריאה, where you're נכלל in הקדוש ברוך הוא, that entire idea שבבחינת כלולות באין סוף בתחילת הבריאה, how to get to that point where you're ממש above it, you're in תחילה we said, the person that davens for somebody else first, until the point where you're above the גזירה, where where you can ממש be מבטל the

דין, right? We said that this is שמחה. שמחה is one of the ideas that we said is why we associate this with שמחה, so I suggested maybe we'll see this, you know, I think potentially it's right. A person who has a dollar also always wants two dollars, the Gemara says. Where is a person able to achieve a מנוחת נפש, a ישוב הדעת, something where he can ממש embrace where he is to become alive, to to to to be b'simcha where he He's lifted up from within. He doesn't feel חסר. He doesn't feel behind, but ממש שמח בחלקו.

That's where a person has he's aligned with a תכלית that's Within this בריאה, there's always could be more. There's always somebody on your right, there's always somebody on your left. There's always ambitions, there's always more. When a person mamash feels, I'm exactly where I should be, I have a relationship with הקדוש ברוך הוא, I have all the tools that I need, I'm going to embrace it, I'm going to relish it, that only comes where he's anchored outside the בריאה. That only comes where he's outside out, cuz within it's always יש מנה רוצה מאתיים. That comes from simcha, and that when a person has simcha, so he's breaking outside of the surroundings, he's breaking outside of what he's immersed in, this altitude that where where there's this ambiguity, where there's this עזות, עזות הגוף that's pushing back.

How does he have the עזות דקדושה to break it out? This simcha, the נעשה ונשמע, to get close to the שבעה רועים, to the appropriate leadership, to the צדיקים that are מבוטל to הקדוש ברוך הוא through emunah? כל זה אי אפשר לזכות כי אם על ידי ענוה באמת. It has to be that he's not anchored in himself. He's not anchored in his own גוף. He's not anchored in his own this-worldly priorities, שהוא בבחינת אין כנ״ל. But גדלות is the opposite of that. The more that he builds himself up, the more that he has כבוד עצמו, the less כבוד אלוקים it is.

I think that it was Torah ו׳. ויתבאר היטב קשר ענין זה עם המתפלל על חבירו והוא צריך, the way that we explain לתורה זו. That's why we bring in this idea if somebody davens for somebody else first, כי זה שמתפלל על חבירו אף על פי שהוא צריך לאותו דבר זהו בבחינת ענוה ובחינת אין. The person that's able to daven for somebody else who needs the same thing and mamash be invested in their success, it's only there's only room for 100% of emotional attention. The more that I take up, the less there is for somebody else, right?

The more that I'm able to take myself out, mamash have this עבודה שבלב on somebody else's behalf, it's cuz I'm factoring myself out, שמבטל עצמו ואינו חושב על עצמו כלום רק מרגיש צער ישראל חבירו. He mamash feels he takes somebody else's pain personally. That can only be if a person is bias to himself. There's themselves, and there's everybody else. It's not Listen, I can care about Reuven, I care about Reuven and Shimon, I care about Reuven, Shimon, and Yehuda, but the more that I care about myself first, it's totally on a different side of the page.

It's a different bucket than everybody else. The only way to truly care personally about everybody else, where I'm going to have עבודה שבלב, I'm going to have hitbatlut, I'm going to be davening and getting closer to הקדוש ברוך הוא, truly engaging and feeling on behalf of somebody else, that has to be that I'm that I'm not looking through the lens of my own bias. It has to be that I'm taking myself out, my own priorities aside. ועל ידי הביטול הזה הוא נכלל באין. Through the bitul, that's how I'm נכלל in הקדוש ברוך הוא. Now that I'm on the same side of the table as הקדוש ברוך הוא, so I'm נכלל ממש in the אין סוף, what is there going to be חסר?

שהוא בבחינת תחלה, בבחינת קודם הבריאה. And that's נענה תחלה, right? בבחינת נשמה, בבחינת תפלת השם כנ״ל, ועל כן הוא נענה תחלה, כי הוא בבחינת תחלה כנ״ל. Therefore, he's going to be answered first. Okay, bli neder, no long introductions next time, and we will we will make make up some ground, I hope.