LM 27.1 — Retzitza (Shalom), Part 1 of 3 · תורה כ״ז

בעזרת השם יתברך, we are going to be learning together Torah כ״ז לשון רבנו זכרונו לברכה. We mentioned last time, based on one of the mefarshim, that Torah כ״ו and כ״ז are meant to be learned together. They're both addressing the same passage that was part of the discussion between the סבי דבי אתונא, the Athenian scholars, and Rabbi Yehoshua ben Chananya. As far as the historical context, it seems it's not clear exactly when this Torah was given, but possibly in תקס״ג, around 1802 or 3, when Rav Aharon had become the Rav in the town of Breslov, who was a tremendous talmid chacham and had a had a very pleasant voice.

Tovot Zichronot brings that, and as part of the themes, we'll be talking about shalom, emet, Torah study and refinement of the voice. Even as we as we look at the first paragraph, we're struck in terms of the presentation that the Torah seems to be dealing with nothing less than than basically redemption of the entire world and what it means in terms of truly unifying ourselves, those around us, the entire world in the service of Hashem. I'm going to first read through the first paragraph, which is not that long, and then I just want to highlight—I mean, any one of these concepts could be a entire shiur—but I want to highlight some of the ideas that should pop out at us and try to try to at least center our focus on what I think will will help us appreciate where the Torah is going.

So, beginning with the the Torah: רציצא דמית בביעתא, where there's a רציצא, a chick that dies in its shell, היכא נפיק רוחא, where does the ruach exit from? אמר להו, רבי יהושע בן חנניה responded, בהאי דעל, through where it was על, through where it entered, and we the last Torah focused on this part of the language. Starting paragraph א: כי למשוך את כל העולם לעבודתו, לעבדו שכם אחד, in order to draw the entire world, not just ourself, to the avodah of Hashem in order that we should serve Hashem in unison, וכולם ישליכו אלילי כספם וזהבם, and all of them should throw off all of their gods of gold and silver, ויתפללו אל השם יתברך לבד, and daven, create that relationship with השם, and only השם, זה הדבר נעשה בכל דור ודור, this thing that we're discussing is done, not just once and then we've achieved success, but it actually is done in every generation, לפי השלום שבדור, in accordance with the shalom, with the peace in each generation.

כי על ידי השלום, through שלום, שיש בין בני אדם, that exists among people, והם חוקרים ומסבירים זה לזה האמת, and they investigate and explain to one another the truth, על ידי זה משליך כל איש השקר אלילי כספו, each person will throw away the sheker of those gods of silver, ומקרב את עצמו להאמת, and bring themselves closer to the emet. Now, this was actually an incredibly dense paragraph that touched on a tremendous amount of principles, יסודות, foundations. As we try to focus on what the the the main thrust of this particular Torah is, I do want to highlight a few things that are worthy certainly of further hisbonenus, but also that we I don't want to take for granted as we go through the Torah.

First of all, the universal mission of the individual. We're saying כי למשוך את כל העולם לעבודתו. Why not just start with myself? And even if the prac- practically speaking, I do have to engage in my own avodah first, where do I come that that that the Torah is addressing me as drawing the entire universe towards the avodah of Hakadosh Baruch Hu? And in order to understand this, I think we have to just put a pin in a few ideas. Number one, בשבילי נברא העולם. As I encounter the world, the the the my the universe of my experiences builds in to what my task is.

Now this is a tremendous chidush on one hand, and then on the other hand, it's something that we are used to thinking about. For instance, if a person can reach his actualization as being a teacher, or a doctor for that matter, nobody would say that the person who's let's say a doctor should sit in a room and just study all of the medical books and never actually apply them. He will reach his gedulas by helping other people. The teacher will reach his or her gedulas by teaching others and bringing them up. So the idea that a person's actualization and avodah is actually interrelated with other people around them is not something that's foreign to us.

I think potentially what might be a bigger chidush is how we address and in earlier Toros that our own growth, even when it does seem to be personal, will affect the world. We can we we can use at least two concepts in order to help us with this. Number one, כל ישראל ערבים זה בזה. Every Jew is a guarantor for other Jews. This this concept actually applies to halachos that we might be familiar with. For instance, one person that already made Kiddush can actually go and make a berachah, make Kiddush again for another, for for another Jew who is chayav in Kiddush.

Why? Because we are areivim one another, we are guarantors one another, meaning that part of my actual responsibility is tied in to yours. There is something lacking in Kiddush as it applies to me if there is another Jew anywhere in the world who has not yet heard Kiddush. And therefore, part of my avodah as an individual and as in my role as a guarantor is to be responsible for my fellow Jews. Second of all, which takes this concept even further as far as being responsible for the entire world, is that every Yid, every neshamah is actually, in certain ways, a microcosm of the tzurah of the entire world, right?

We we say there's רמ״ח אברים, שס״ה גידים, there's 248 positive mitzvos, there's 365 negative mitzvos, the Torah is the blueprint of the world. If you could imagine a human being as a as a as a model where every single aspect of the world at large is represented within the human being, and the human being has leverage over the entire world, every thought, speech, action corresponds to something in the in the broader creation, and we have the opportunity and the responsibility to understand, to appreciate, and ultimately to leverage the entire world, this gives us the opportunity to elevate the entire world, which changes the dynamic, the relationship, the flow of shefa between Hakadosh Baruch Hu and the world, and this this really gives us an entirely different view of our own chashivus and the way that we view our avodah.

Just read one line from Likutey Halachos. Says, כל אחד מישראל יש לו כח להחזיר כל העולם בתשובה. Every Yid has the ability, the power, to return the entire world to teshuvah, ולקשר, to tie together, to create a bond, ולהעלות כל העולמות להשם יתברך, to elevate all of the worlds, all of the systems, the independent and interrelated systems to השם, כי הוא כולל מכל העולמות, because every person incorporates all of the worlds, כי נשמתו מן העליונים, a Yid's neshamah is from the עליונים, וגופו מן התחתונים. Skipping a line, ועל ידי התקשרות נפשו בגופו, through the the relationship between his nefesh and his גוף, הוא יכול לקשר כל העולמות.

As we work on elevating material things, guf through our neshamah, having our a guf become a merkavah for neshamah, we're not just doing it on our own behalf, but we are actually affecting the entire world. Now, as relates to this Torah, I want to just make a couple more points, but I think that for me this gives me an approach to the Torah. When we talk about peace, two countries are at peace, one way of thinking about it is that they're not at war with each other. They could really exist totally in parallel, not necessarily helping each other, not harming each other, and yet we would say that they are in peace.

So, when we talk about a person facilitating avodah with Hashem, is that what we mean? We want everybody to not be doing anything wrong? The Torah says that we are supposed to draw כל העולם לעבודתו, לעבדו שכם אחד. It seems to be in unison, that somehow everybody is part of one avodah, but on the other hand people's avodah is so different, and by the way, the same way that I have כל העולם נברא בשבילי, you have the same thing, we have different strengths and areas of opportunity. What does it mean that we're looking to draw the entire world to שכם אחד?

So for this, I want to suggest the idea of shalom, the idea of peace, which comes up later in this paragraph. On one end of the spectrum we said peace is really just not getting in each other's way, but there's two other ways, I think, that we can address the idea of shalom. Another idea of peace is where I have a goal and you have a goal, they might be different and they might be similar. For instance, we both want to generate wealth. I happen to have money and you have no skills, you have skills and don't have money.

In this case, we both really have our own self-centered goals. At this particular snapshot in time, our strengths are perfectly suited to be able to contribute so that either one of us can have our own self-serving goal. If either the goal would change or some situation in terms of contributions would change, then we would separate out, we would get divorced from that particular partnership, and nothing would have deteriorated other than the fact that the very same considerations that were in place in the beginning of that decision to become partners has now been removed, and now it no longer makes sense to be partners.

In this circumstance, we're partnering and working together, but not because we necessarily have a joint goal, but rather because we are complimenting each other in order to achieve our individual goals. There is the third, highest level of partnership, at least in this particular model, where we are actually both batal, we are both contributing as parts of a greater machine. So if I want to achieve a goal that's greater than I can accomplish, and you have a similar consideration, then neither one of us almost exist meaningfully independently outside of that partnership and outside of that system.

For instance, we have a zachar and a nekevah, an ish and an ishah. In a marital home unit, we say that a man and a woman should get married and build a בית נאמן בישראל. If you have one partner who is a mashpia, for instance, and another partner who is a mekabel, a person who is a mashpia, who is a bestower, he only becomes a mashpia once there is a recipient, once there is a kli kibul. A person is not identifying, even if he has bekoach, a person is not identifying as being one who can give, who can contribute, unless there is a recipient.

Somebody who is going to serve their function as a kli, as recipient, is not cannot actually be a kli, cannot be a recipient if there is no bestowal. Once the mashpia and mekabel get together and they actually make a zivug, at that point they can produce something that's greater than the sum of its parts, and was it was not able to be produced without all of the relevant parts. So I'm going to give just one more example if it helps. Let's say you have a company. The the company produces widgets, the company produces cars, or for that matter, the company is a chesed organization.

Within the company, there are different departments. One of the departments is looking for doing outreach, it's doing chesed projects. Another department is trying to align the budget, a third might be doing licensing or trying to look for buildings that they can use, whatever it is. Each particular department does have to fulfill its function, but its function is only meaningful as part of a machine. If there was a fight between the accounting department and the and the outreach department, and the accounting department said, "I'm just going to operate on my own, form my own company," it would obviously be totally totally meaningless.

So let's plug this into our Torah. If we understand that the entire purpose of the world and all of our avodah is to bring about a giluy of HaKadosh Baruch Hu, and let's say there's 600,000 different parts, 600,000 different yidden, neshamot, and ultimately the entire world is meant that to create a makom for השראת השכינה and to bring a giluy of HaKadosh Baruch Hu, then by definition, my avodah can't exist in a vacuum, because the full giluy of the Shechinah is only there when all of the parts of the machine are acting as part of this incredible unit.

And therefore, each individual can have a particular avodah, but in terms of achieving the goals of our avodah, by definition it has to be בשכם אחד. We have to each apply our own experiences, our own skills, our own intellect towards investigating, understanding, and ultimately explaining and offering the perspective that no other person in the entire world ever has and can replicate, and also being receptive to other people explaining it to us, because the shalom that we're trying to achieve is actually a perfect balance. Everything in the world is perfectly part of the machine, there are no extra pieces, and everything, if it's if if it's fulfilling its function, is perfectly weighted.

Therefore, first we want to establish that everybody is going to the entire world is going to be focused on its mission. What would pull away from that mission, if instead of working towards a particular process, individual pieces were actually literally self-centered? They were going towards their own priorities, their, like, כסף וזהב, whatever it was that they were chasing, and the result would be a lack of shalom the way the way that we describe it. So that the only way to achieve this shalom, shalom is one of the names of Hakadosh Baruch Hu, by the way, the only way to ultimately achieve this shalom is where all of the different pieces were serving הקדוש ברוך הוא בשכם אחד, and they were serving Hakadosh Baruch Hu, they were mitpallel, they had עבודה שבלב, התבטלות, לבד, only to our only to Hakadosh Baruch Hu, and that would achieve a system with perfect balance.

Second paragraph: so now that we see that as a result of the shalom between people where they have a, if you will, symbiotic, complementary relationship, where everything fits together perfectly into a whole that's greater than the sum of its parts, and this shalom leads to the entire world coming close to Hakadosh Baruch Hu, the question is how do we achieve this shalom, right? In terms of the order of operations, shalom is the first thing to address. The second paragraph will explain that we achieve shalom through הארת פנים, or I mean, you could say a smile, a facial countenance, but we'll we'll explain exactly what הארת פנים refers to in pnimiyut, as well as הדרת פנים, and we're going to associate הארת פנים with Yaakov Avinu.

So let's see inside, and then we will we will discuss some of the ideas. ואי אפשר לבוא לבחינת שלום אלא על ידי הארת פנים, it is impossible to achieve shalom other than through הארת פנים והדרת פנים, we're going to add in ו, there is a girsa that adds a ו, really the next paragraph will explain הדרת פנים, which leads to הארת פנים, which leads to shalom. Where can we see this represented? A pasuk in בראשית, ויבא יעקב שלם עיר שכם. Yaakov Avinu came בשלם, with complete, to עיר שכם, to the city of Shechem. In pnimiyut, we're going to say that Yaakov Avinu represents Torah, represents emet, we're going to say that Torah is associated with the בחינה of הארת פנים, so if הארת פנים leads to shalom, that will lead to an עיר, to an התעוררות.

עיר means city, but in the לשון of עיר is התעוררות, that leads to be to be מעורר שכם, serving הקדוש ברוך הוא with שכם אחד. Inside, התעוררות של בחינת לעבדו שכם אחד, what leads to an awakening of serving הקדוש ברוך הוא in unison? הוא על ידי שלום, that comes about through shalom, through שלמות, ושלום הוא על ידי בחינת יעקב, and we reach shalom through that's associated with יעקב, שהוא הארת פנים, which is associated with הארת פנים, בחינת שופריה דיעקב כעין שופריה דאדם, the Gemara tells us in Bava Metzia that Yaakov Avinu had a similar countenance to Adam HaRishon.

Now אדם אדם הראשון had was was the man that was literally created כביכול, as it were, directly by הקדוש ברוך הוא, the first person. Yaakov Avinu's face, his countenance, the the the interface, if you will, was was literally at that level, therefore Yaakov Avinu represents הארת פנים, וזה בחינת מבקשי פניך יעקב, that Yaakov Avinu is a is associated with the word פנים, הארת פנים. Now I mentioned that הארת פנים, as much as it's associated with Yaakov, it's associated with Torah, and I'm going to read from Likutey Halachot in order to to speak this out. Says Likutey Halachot, כתובות הלכה ג׳ א׳, עיקר הארת פנים הוא על ידי התורה, the עיקר countenance of the face, if you will, is through תורה, כי הכל אחד, כי האדם הוא תורה.

What בעצם is אדם? אדם is Torah. Torah is the צורה, what we said earlier, the רמ״ח איברים, שס״ה גידים, the the structure of Torah, the Torah is the blueprint of the world, that צורה, that structure, that system of relationships is represented as well in צורת אדם. ועל ידי התורה מאיר פניו שהוא כלליות גוף האדם, if you look at a person's face, you can see whether they're alive through the face, you can see the personality, you can see the health, the הארת פנים is going to represent the כלליות of a גוף, כי הפנים שהוא השכל, the face represents the intellect, you can see you can see a person's consciousness in the face, נתפשט ומאיר בכל הגוף ומחיה אותו כידוע.

This sechel is what enlivens, it it ties in to the health and to the to the system of the entire body. ועל ידי הארת פנים על ידי התורה, so through this הארת פנים what's represented by the face, which is תורה, דהיינו על ידי שנתפשט השכל של התורה בפניו ובגופו עד שזוכה להארת פנים, the idea that a person is integrated with truth, with purpose, where where things are in sync, that is בעצם תורה. על ידי זה יכול להמשיך כל העולם הכלול באברי גופו להשם יתברך, through aligning in a micro way in the צורה represented by a person which is parallels and ties in to the Torah, a person can bring in line the various aspects of creation, like we said a few minutes ago, and this can actually affect and bring into sync all the aspects of the בריאה, which are also in line and represented within the צורה of תורה, כי כולם כלולים בצלם דמות אדם שמאיר על ידי התורה שזהו בחינת הארת פנים.

Now I want to mention one other idea. When we think about the בריאה, we think about really a system. The the the world, or any system, is really unfolding as part of a process. The higher up or the earlier in the process you go, the more unity there is. The further away you go, the more fragmentation there is. The ultimate unity is when you see the fragmentation and realize that there's unity, it's all part of a system. So let's speak this out. Let's say we start with a process, any any particular process. That will start with a רצון.

It could really start even earlier and say that there's עונג, there's a certain pleasure. If I wouldn't get pleasure for something, then I wouldn't have a רצון, I wouldn't have a desire, a will for something to happen. After I have that desire, I want that desire to be met. Practically speaking, that means that there's going to be an idea, an analysis of how to apply the idea, you'll put it into practice, and then it will come to come to completion. If a particular system is actually specifically designed and tailor-made to meet a particular רצון, then that, by definition, by necessity, will mean that שלמות can only be achieved when the all of the mechanisms, everything involved, is driven and designed to work together in order to achieve that רצון.

Now what we're saying makes a lot of sense when you're looking from the point of view of the רצון looking forward, where it unfolds and everything is is essentially being designed in order to work their way backwards to achieve that original will, that original design. If you're looking from the end backwards, then it's not always going to be so simple unless you have that that broader global insight, it's not always going to be so clear how everything necessarily fits fits in as part of that system. So to the extent that הארת פנים leads to shalom, we can now understand why Likutei Halachos says that הארת פנים is an aspect of Torah.

If Torah is the blueprint of creation, that is the program, that's the code of creation, the only way to actually achieve shalom globally, you can have little pockets I guess of tasks, but the only way to achieve an actual global state of shalom where there's השראת השכינה and so on is where things are faithful and have integrity to the original blueprint. So to the extent that the Torah is the blueprint of creation, Torah represents that רצון השם, the חכמה of Hashem, that unfolds itself into into the world, then the idea of the of the sechel, the חכמה of Torah itself, that is the הארת פנים that shines through creation, and that creation ultimately represents.

As an aside, אגב, this also can give us to an understanding of why the first paragraph says, שלום שיש בני אדם והם חוקרין מסבירין זה לזה, why is shalom involve people investigating and explaining one to the other? Because every single person is going to be limited by their own knowledge, their own experience, their own maturity. If we understand that the חכמה of Hashem, the Torah, the blueprint of creation unfolds itself into 600,000 different points of view, 600,000 נשמות, then no one of them is able to graduate to a higher point of view that will ultimately encompass and unfold out the 600,000.

The only way to do that bottom up, the only way to do that from the point of view of the individual is to get together and be receptive to, to be open to hearing somebody else's point of view, like a Venn diagram. I have my circle, you have your circle, and we come together and we we see where the overlap is. Where is that commonality? Where is that common denominator that can account for the for the entire scope of creation? That actually represents the the truth, and therefore the process of of coming to that truth is is shakla v'tarya essentially, right?

We have the we have the תורה שבכתב, we have the פסוקים, as that unfolds into תורה שבעל פה, and ultimately the Talmud Bavli, the Gemara that are compare and contrasting, looking for commonalities in the Mishnah and the ברייתות, and ultimately the shakla v'tarya that's able to take all of the principles that have been unfolded and find them back within the broader truth. As as one also, just agav, before we move to the next paragraph, you know, sometimes a person can say that our learning is so far away from סיני. It used to be that people had the Chamishah Chumshei Torah, they had the נביאים, they had the Mishnah, and now we're spending so much time going through the shakla v'tarya of the Gemara, and it seems to be less authentic, perhaps, than what came earlier.

A lot of these understanding the מחלוקתן seems to be only because of the distance between us and סיני. Perhaps we can suggest, this is my own idea, that if the ultimate expression of גילוי, of unity, is really working our way backwards and finding unity in the fragmentation, the more fragmentation, the more perceived מחלוקת there is, when we're able to have that that system of לימוד התורה, when we're able to have that shakla v'tarya and ultimately reach conclusion, to to learn שמעתתא אליבא דהלכתא, and we're able to find our way back into the ד' אמות של הלכה, we're able to find the פנימיות התורה to understand back into the פסוקים and into the statements of חז״ל, so that really actually gives us the opportunity to bring about a גילוי that perhaps was not even available in earlier generations.

Okay, something to be mitbonen on. Next, paragraph three. So where we holding, we mentioned that shalom is what will ultimately bring us to serve הקדוש ברוך הוא in unison, that shalom is achieved through הארת פנים, which we said is represent is the same בחינה as Torah, and we mentioned without explaining it in the second paragraph, הארת פנים והדרת פנים. הדרת פנים is a beauty of the face, if you will. So what is that הדרת פנים that will lead or be in connection with הארת פנים? והדרת פנים זה בחינת דרושי תורה. So at least on its face, just first we'll say simply and then maybe we'll introduce another idea, the דרושי תורה שהתורה נדרשת בשלש עשרה מדות.

For those who say Rabbi Yishmael every morning, the 13 מדות שהתורה נדרשת בהן, which are able to take the תורה שבכתב, to flesh them out, to apply certain derushim that we have from Sinai in order to arrive, to unfold at the Torah shebe'al peh, at the ד' אמות של הלכה, to understand how it can be applied in our world, those derushim are going to ladder up to allow us to to apply and to relate to the Torah, which again is going to lead to shalom. So the the הדרת פנים is the דרושי תורה that leads to the הארת פנים, הנמשכים משלש עשרה תיקוני דיקנא.

This draws from the 13 תיקונים of the דיקנא, of the beard. A ד and a ז, by the way, in Aramaic and Hebrew, so a דיקנא is a זקן, is a beard. מבחינת הדרת פנים, I'm leaving that unexplained for a second. So the 13 תיקוני דיקנא, the 13 תיקונים of the beard will be associated, lead to the 13 מדות שהתורה נדרשת בהן, כמו שכתוב "והדרת פני זקן", because it says והדרת פני זקן, which literally means showing reverence in the presence of a זקן, of an elder. זקן we also say by the way is זה שקנה חכמה, a person who is a talmid chacham, but זקן also literally means a beard.

So it associates הדרת פנים of והדרת פני with זקן with the beard. So let's just understand, at least a little bit on our level, without going too far outside the scope of the shiur, what's going on. So first of all, definitely in line with what we were saying that the 13 מדות שהתורה נדרשת בהן which are represented by הדרת פנים, והדרת פני זקן, that leads to הארת פנים, to the Torah, which we said before, and we understand how that's associated with shalom. What is this idea of the 13 points of the beard? So I'm going to read a piece from Likutei Halachot which is beyond us, but at least it'll give us a little bit of a flavor.

Says in Hilchot Tefillin ו' ל״ד, כל השלש עשרה מדות שהתורה נדרשת בהן, the 13 מדות through which the תורה is daurshened, הם בכל אדם ובכל זמן, כי עיקר התורה הוא המעשה, these exist with every person at every time. The עיקר תורה and the application in our world, in the עולם המעשה, the ד' אמות של הלכה, is going to be with action, with applying it to our world, כמו שכתוב לא המדרש הוא עיקר אלא המעשה, ועל כן צריכים למעשה, and therefore we need to put it into practice, we need to live the תורה, דהיינו קיום התורה כל שלש עשרה שלש עשרה מדות, which means that we are taking the שלש עשרה מדות and using those to understand and to apply the Torah to halacha so that we can apply it in the context of our world.

כי צריכים כי צריכים כמה וכמה עצות לעמוד כנגד מה שצריכים לעמוד, we need many עצות, applied chachmah, to be able to withstand everything in practice that we need to stand up against. והלא העצות האמיתיות והתמימות שנמשכים מדברי הצדיקים האמתיים, and all of these this advice that come from the tzadikim, when a tzadik is essentially somebody who is a living Sefer Torah, somebody who lives the is living these principles, כולם כלולים בשלש עשרה מדות שהתורה נדרשת בהן, all of these עצות are really coming from the Torah. People ask a tzadik, they ask a gadol, they ask a talmid chacham not just for Torah advice, but for life advice because this is applying the חכמת השם, שהם נמשכים מבחינת שלש עשרה מדות רחמים, these are coming from the 13 מדות of רחמים, שהם מבחינת תלת עשר תקוני דיקנא שגילה רבי שמעון בן יוחאי ז״ל, ממש the week of Lag BaOmer.

This is associated with the 13 rectifications, tikkunim, however you want to say, of the it's hard to use physical representations, but this is a mashal, we're using משל אדם by 13 tikkunim of the beard, שהם שערות קדושות דדיקנא, שהם כולם רחמים וחסד, ומכניעים ומחלימים כל הדינים הנאחזים בשערות. This these things that are represented by the beard are going to be כולו רחמים, and they will be able to subjugate any of the din, the harsh din that comes later on. Just skipping a few lines over here, דהיינו לגרש ולבער כל המחשבות רעות הנאחזים בשערות להכניעם ולבטלם.

Okay, he goes on. Let let me just offer a thought of the way that I understand it. First of all, in terms of how we how we relate to פנימיות התורה, to abstract concepts that don't necessarily have a have something that we relate to in this world, the in כסדר we are using either משל אדם or משל אותיות. משל אותיות would be י-ה-ו-ה, would be שמותיו של השם, fine. Alternatively, we use משל אדם. We are talking about the head, the גולגלתא, the skull. If you look at the charts that look at the sefirot, we are talking about the arms, the legs, where it relates to the human body.

But like we said earlier, we're not using that to chas v'shalom chas v'shalom say that there's anything physical, as it were, upstairs in terms of ruchniyut. But when we look at the relationship, similar to if you would see a map, a flat map, on that map would be accurate representations in terms of certain relationships that exist on the ground, in terms of the elevation, in terms of the terrain. That doesn't mean that the map exactly is actually have those things on it, but it's a representation of the צורה. So when we talk about משל אדם, we don't it's very difficult for us to understand, but it is some sort of a mapping of certain הנהגות of Hakadosh Baruch Hu that are is we'd say anything about Hashem we can't say, but כולו טוב, כולו רחמים, הקדוש ברוך הוא wants only to be merciful to us.

That at that level of הנהגה, there are thirteen מידות of רחמים where we tap into them, they're כולו רחמים and there's no דין over there. Now, part of this world, how does Hakadosh Baruch Hu give us the ultimate good? To allow us to be similar to Hakadosh Baruch Hu, we're not just going to be recipients, we're not just going to be takers, Hakadosh Baruch Hu allows us to participate, to be builders, to build our own גדלות, to earn, that is really the ultimate רחמים, the ultimate טוב, the ultimate חסד that Hakadosh Baruch Hu could do for us.

In order for us to achieve that, there has to be בחירה. In order for there to be בחירה, to be free choice so that we can earn that, then as it comes to this world, we need to have representations of confusion, of טוב and רע so that we have a stage of עבודה to choose between. But that is how it unfolds in order to work back and achieve the original רצון of Hakadosh Baruch Hu giving טוב to us. At the level of fragmentation, therefore, there is טוב and רע, so that we are supposed to to find Hakadosh Baruch Hu in this world, but if we go back all the way earlier the the like we said, the the higher up you go, the more there is unity, that that רצון is really coming from a place of רחמים.

At that level, there is a הנהגה, there is a שפע, there's something represented by whatever this means, thirteen principles that are associated with the beard, through those thirteen ideas are that is what will ultimately generate the thirteen מידות through which we're able to apply and associate and understand and relate to Torah. And therefore, the הדרת פנים, which is the דרושי תורה that are going to lead us, give us a connection to Torah and ultimately to shalom, why is it called הדרת פנים? Because the דרושי תורה are associated with a הדרת פנים, which literally is a reference to a beard, but that is actually associated with a הנהגה represented by a beard in a משל of אדם, which is thirteen הנהגות of רחמים at at a very high level of that generation of השפעה. Okay, actually, I think we're going to stop over here. We definitely mentioned, raised a lot of ideas that will be the basis for continuing the Torah, but a little bit shorter than usual, let's stop over here, and we'll continue with paragraph ד'.