LM 27.2 — Retzitza (Shalom), Part 2 of 3 · תורה כ״ז

Be'ezrat Hashem we are in the second shiur of Torah כ״ז, we are holding in paragraph ד, I'm going to just summarize a little bit, begin with the opening line of the Torah: כי למשוך את כל העולם כולו לעבודתו, לעבדו שכם אחד, in order to pull the entire world towards the avodah of Hashem, which is to serve Hakadosh Baruch Hu in unison, וכולם ישליכו אלילי כספם וזהבם, and everyone, the subject of whom we're trying to draw, will cast off their gods of silver and gold, their avodah zarah, their other priorities, whatever it is they're subscribing to, ויתפללו להשם יתברך, and they will daven to השם, לבד, only to Hakadosh Baruch Hu.

There will be only one priority and that will involve not just serving Hashem, but that everyone is serving Hashem in unison, which we'll comment on: וזה הדבר נעשה בכל דור ודור. This idea is not just a one-time accomplishment that when we do that, it's game over, but rather, this happens in every single generation, all of the factors in any particular generation are different, ולפי השלום שבדור, and this happens in accordance with the shalom in any particular דור. Now, we mentioned last time that the idea of shalom is not the absence of conflict, but actually it's something that is complementary, so that that different things in from one point of view might be might seemingly be opposites, and yet when they are complimenting each other towards a goal that's higher than any one of those two pieces, those two things are actually a function of shalom.

Now if shalom brings about the avodah of the entire world such that, not just that every aspect of the world is serving Hakadosh Baruch Hu, but that it's in unison, it's bishleimut, we have to understand how to reach shleimut. And we went on in paragraph ב to say that אי אפשר לבוא לבחינת שלום אלא, not just that we're going to present a way to reach shalom, but the way. It's i efshar, it's impossible other than through הארת פנים, and we said there was a girsa of והדרת פנים. הארת פנים we associated with Yaakov Avinu, we associated with the Torah, and הדרת פנים we associated with the י״ג מידות שהתורה נדרשת בהן, with something that's, so to speak, I guess you'd say higher up in the chain, as it were, than the Torah in the presentation that we have it, something that will bring about the application of Torah, but the י״ג מידות שהתורה נדרשת בהן.

As an aside, we also associated this with the י״ג מידות הרחמים, and just take a couple minutes, I guess it's a nice vort, and I think that it's relevant. The idea of the י״ג תיקוני דיקנא, the י״ג מידות שהתורה נדרשת בהן, the י״ג מידות הרחמים, we're talking about these are different ways of expressing the הנהגה of הקדוש ברוך הוא and attachment to a manifestation of רצון השם at a very high altitude, the way that הקדוש ברוך הוא ultimately manifests His ratzon, if you think about a השתלשלות, an unfolding like a chain from the abstract רצון השם at whatever level that is until it presents itself in this world and through the Torah, so then there's different stages of that process.

And when we attach ourselves at this level of the י״ג מידות הרחמים, we are attaching ourselves at a very high level. One example that I've heard that expresses this idea is, I believe Rav David Gottlieb said it, but if it's not exactly what he said, or it's not how I remembered, I take full responsibility, but it's a nice vort. I think I've said it here before also, the question as it was presented was Rosh Hashanah is definitionally a יום הדין, and we see that on Rosh Hashanah we ask הקדוש ברוך הוא for מידת הרחמים. Now are we asking הקדוש ברוך הוא to abort the point of Rosh Hashanah?

If Rosh Hashanah is a יום הדין, then practically speaking, how could we ask for rachamim? And the answer, the way that I remember it, was what is הקדוש ברוך הוא's point, k'vayachol, at creating the world? So one expression of that is עולם חסד יבנה, to bestow good, to give chesed. When הקדוש ברוך הוא gives something, it's the highest form of chesed. There's another מאמר חז״ל that הקדוש ברוך הוא, עלה במחשבתו that הקדוש ברוך הוא was going to create the world with din, familiar with this maybe? And when הקדוש ברוך הוא saw that the world couldn't exist with din, he associated in rachamim.

Okay, we'll address later the difference, the subtle difference between, or not so subtle, between chesed and rachamim, but in this expression of it, the highest form that the world would take, the highest הנהגה would be din. As a practical problem, so to speak, it seems that הקדוש ברוך הוא saw that the world would not function in a certain way according to din, and therefore, he associated rachamim. So which one is it? Is it עולם חסד יבנה or is it that הקדוש, that the perfect expression of the world would be through הנהגה of din? And the way that I understood the vort is עולם חסד יבנה, from din is a quid pro quo, din is a judgment, din for people that deserve a harsh judgment becomes negative, but דין בעצם, if a person would deserve only reward, then that would be din.

From the point of Hakadosh Baruch Hu creating the world, there was no din yet, there was no one to be judged. It was עולם חסד יבנה, הקדוש ברוך הוא wanted to bestow good. What is the greatest form of good? The greatest form of good is to give someone an opportunity to be independent, to earn, to be self-sufficient, to be a creator. Therefore, Hakadosh Baruch Hu created, as it were, a system of din in order to serve the purpose of bestowing good. So therefore, the highest the highest tachlit is to give good, to give chesed. The mechanism through which that would be achieved is through din.

Therefore, comes Rosh Hashanah, comes the day of judgment, and now there is a problem because מצד us, from what we deserve, on the one hand, there is the day of judgment and that is in this in this world the way that Hakadosh Baruch Hu is giving to us. This is the day of judgment, we have to be judged. On the other hand, the whole point of the judgment, the point that the Rosh Hashanah, the point that the יום in its capacity as a יום הדין is serving is ultimately to give the greatest good. The problem is that there aren't enough people in the world that are going to be zocheh to that good.

So in order to serve Hakadosh Baruch Hu's purpose, as it were, of giving the greatest good, we can employ a strict system of judgment, but then not a lot of people are going to be zocheh to it. Or there could be a a mituk, there could be rachamim within the system of din and so on, and it will give more people an opportunity to do teshuvah, maybe to not get a judgment that will be incapacitating, right? A person can get five years community service instead of a year in jail when he'll be away from his family, away from his from בית מדרש, away from the opportunity to to do תורה ומצוות perhaps, right?

There could be rachamim in order to allow more people to access this chesed. And therefore, what we do when we approach Hakadosh Baruch Hu, we say this we understand that this is a יום הדין, and this is the structure which we're in. On the other hand, the point of the יום הדין, if we go a level higher, what is the point of the יום הדין? It's to bring about the greatest chesed. And therefore, if we can appeal to that ratzon for chesed at this higher draga, this higher altitude, higher up in the chain, what brought about the din, then perhaps we can get Hakadosh Baruch Hu, we can appeal to Hakadosh Baruch Hu to apply a different hanhagah, because if the din were applied strictly, then the point of chesed wouldn't be achieved.

And that that perhaps is useful in understanding this Torah is, if we can appeal to the י״ג מדות הרחמים, we can appeal to the י״ג מדות שהתורה נדרשת בהן, then yes, we have the Torah the way that we understand it, אסוקי שמעתתא אליבא דהלכתא, but the Torah is an expression בעצם רצון ה׳, the תורה אסתכל באורייתא וברא עלמא. The higher that we can go towards the source of what is bringing about the רצון ה׳ to express it in the way of Torah, the closer we are to that core רצון. So now, back to our Torah.

We start off the Torah with a goal towards the entire world expressing avodah, coming together to compliment each other towards the service of Hashem to bring about a recognition and a גילוי towards Hakadosh Baruch Hu. This is in accordance with the shalom. Shalom is a complementary, unified system where everything is complimenting each other. How do we bring about that shalom? Through Torah, through הארת פנים. And הדרת פנים, the הדרת פנים, if you will, is the י״ג מדות שהתורה נדרשת בהן. This is the engine, the building blocks of how we are going to bring about an expression of Torah.

That's where we're holding. Paragraph ד: לפי הזדככות חכמתו בשלש עשרה מדות אלו הנ״ל, to the extent that we could purify this חכמה, this understanding, our attachment at the level of the י״ג מדות, כן הזדככות קול רננתו, we will also purify the קול רנה, the voice of song which we are going to associate for now with תפלה, בבחינת זקן, זה קנה חכמה. We quoted earlier a Gemara based on a פסוק, והדרת פני זקן, so והדרת פני is going to be הדרת פנים associated with the י״ג מדות. זקן, we said, זה קנה חכמה, this is חכמה, this is י״ג מדות התורה, that's what a זקן is.

However, also זה קנה חכמה is a reference not only to a תלמיד חכם, it's a reference also to הקנה מוציא קול, to the windpipe which brings out the קול. We will we will comment in a second on the difference between קול and דיבור. דיבור, a person learns, they're supposed to bring out the דיבור, right? But let's hold that thought for a second. וזה, this is the pasuk in Shir HaShirim: הראיני את מראיך, show me your appearance, your countenance, your הדרת פנים, זה בחינת הדרת פנים, בחינת זקן כנ״ל. So Hakadosh Baruch Hu says, as it were, attach to Me at this point, בהזדכך החכמה, show me your countenance, your הדרת פנים.

השמיעני את קולך is the continuation of the pasuk, let me hear your kol, because it comes together, כי הקול לפי החכמה של דרושי תורה, to the extent that one attaches themselves to the י״ג מדות שהתורה נדרשת בהן, לפי השכל של י״ג מדות שהוא דורש בהם את התורה, in accordance with the sechel, with the chochmah that a person attaches to the י״ג מדות התורה to this רצון השם, to that extent, the kol, the voice is purified, וזהו דרשוני וחיו. This is that if you דרשן me, then you will live, then you will be attached. Tefillah is an attachment to Hakadosh Baruch Hu, but to the extent that you דרשן the י״ג מדות, you will live, you will be attached to אלהים חיים.

You will be attached to the source, you'll be attached to the vibrance, to the energy, כי החכמה, because this attachment to chochmah, which we're associating now with הדרת פנים, with the י״ג מדות התורה, אורייתא וקודשא בריך הוא חד הוא, תחיה את בעליה, this gives us a attachment to chayim at the source, and תחיה בעליה, perhaps we could say also בעליה is the one who acquires it, the owner, a בעלים, right? That when one owns the chochmah, what does this mean? That one adopts Hakadosh Baruch Hu's way of thinking as his way of thinking. He doesn't take the Torah and apply it to what he wants, he molds his mind to the Torah.

The Torah is the Godly wisdom, the Torah is the emet, the Torah is the blueprint of the world. We don't have to take principles of Torah and apply it for our purposes, what we need to do is find ourselves in the Torah, understand ourselves in the context of the absolute truth. Now, just to make one point, which is consistent with the way that we're addressing the י״ג מדות התורה, the מדות שהתורה נדרשת בהן and kol at this higher source, I'm going to quote from Likutey Halachot in חושן משפט הלכות אפוטרופוס ג׳:ה׳. But just to note, this idea of the kaneh, we actually addressed it in a little bit different terms all the way, you know, we were talking about chazanim and song in Torah ג׳, so could look deeper into it to see how they may go together.

It seems to be we're addressing a little bit differently now, but we're going to allow this Torah to stand on its own. When it comes to קול and דבור, there's voice and then there's words. So what is the difference between voice and words? Perhaps we can say, not my vort, the voice, on one hand, is really much closer to the source. If a person is emotional, they're hysterical, לטב ולמוטב, in any direction, they might not be able to articulate words. You go ask somebody what's bothering them, if they're super emotional and they're crying and the voice is coming out, in one sense, you have a very clear picture of what they're feeling at the time.

On the other hand, they can't articulate. They could say come close, they could say I need help, they could scream out, and on the other hand, they're unable to express it. When a person translates that emotion, that קול, into words, on one hand, it is expressive, it brings it down into something that's able to be communicated. On the other hand, it's a limitation because now you're taking raw emotion and you're translating it into the words, into something that's specific that has גדרים. Therefore comes along Likutei Halachos, he says תורה שבעל פה הוא בחינת דבור. תורה שבעל פה, we take the principles of the Torah and we translate them into Mishnayot, into Gemara, into principles we can לדמות מילתא למילתא, we can compare, contrast, we can come up with a Shulchan Aruch.

It's able to be applied, it's able to come up with the halacha. בחינת מלכות, פה, תורה שבעל פה קרינן לה, because it's מלכות, now we can reflect in the world רצון השם. כי תורה שבכתב ותורה שבעל פה הם בחינת קול ודבור כידוע. So we're associating תורה שבעל פה with דבור, but the תורה שבכתב, which on one hand we can say is closer to the source, right? This is the source of all of the principles, what was given at סיני ממש, the דבור, the words of הקדוש ברוך הוא, as it were. And yet, this is we need a תורה שבעל פה to come flesh it out, to explain to us what are the גדרים of Shabbos, right?

There are certain הלכות that are תלוי בשערה, it's a mountain that's, but it's like hanging on a hair. What are all of the הלכות, you look in all the הלכות שבת, it's a very big חלק in Mishnah Berurah, how many words are there in the חמשה חומשי תורה that explain the הלכות? וצריך לקשרם ולייחדם בקשר אמיץ, so we need to align them. The קול needs to be accurately expressed by the דבור to bring about what that קול says. כי זה עיקר בחינת היחוד, לייחד ולחבר הקול והדבור כנ״ל. This is the ultimate יחוד where we can have a perfect alignment and expression of the קול being expressed by the דבור.

היינו כי התורה שבכתב היא עדיין בבחינת קול, the תורה שבכתב, the five books, as it were, the Tanach, but the חמשה חומשי תורה, is a בחינה of of קול. It says, "Come close to me." We the the we have the רצון השם, but we don't yet have the way it could be communicated, the application. מחמת שמתורה שבכתב עדיין אין יודעין שום דין בבירור איך להתנהג במצוות התורה, על כן הוא עדיין בבחינת קול. We have the idea of come close, we have the voice, we have the crying out, but it's not yet communicated in how to apply it.

שהוא שורש הדיבור, the קול is the שורש of דיבור, שהוא סליחה the the שהוא שורש הדיבור שהוא הוא תורה שבעל פה, right? The תורה שבכתב is the שורש of the תורה שבעל פה, שמגלה לנו כל פרטי דיני התורה איך להתנהג בכל מצוה. And the תורה שבעל פה comes along and tells us the application, שהוא עיקר הדיבור המגלה הרצון שבלב. Okay, and he goes on. But what do we see that Likkutei Halachot is explaining to us? That when it comes to a fully packaged, a fully loaded expression, there's a קול, there's the expression, right? Even words you can say, you could say what, you could say what, all right, right?

Depending what you say, the the voice behind them, the voice is really expressing the רצון, and yet in order to communicate it, you need the דיבור. So, but what is more raw? What's an attachment to the source that that really is the contains the emotion? That's the קול. And therefore, we go into paragraph ה, this הזדככות at the level of the י״ג מדות הרחמים, this refinement of the קול, paragraph ה: כשהנזדכך קולו, when we attach to הקדוש ברוך הוא, דבוק to הקדוש ברוך הוא at this higher place in the chain, so to speak, the י״ג מדות שהתורה נדרשת בהן, אז על ידי השמעת קולו לבד, בלא דיבור, then with even the השמעת קול, the expression of the voice without a דיבור, הקדוש ברוך הוא מושיעו בעת צרתו.

We can connect to הקדוש ברוך הוא, there's a מעלה and a חסרון. In the the there's a certain מעלה at which time the קול and the דיבור connect. However, we're not there yet. In the in the ימות המשיח, there will be a fully a a a full זיווג, there will be a full expression, the way that Rav Chaim Kramer says it that the state of things with the arrival of משיח when the entire world will serve God in unison, when the קול and the דיבור, the מלכות, all of creation will be expressing that קול, we're not there yet.

However, in order to attach to הקדוש ברוך הוא when we when the level of דיבור, the level of this world, the level of הנהגה does not always seem reflective, an expression of רצון השם, we can attach to הקדוש ברוך הוא at that higher place. And when we do that, we can express that בתורת הקול, and הקדוש and we can הקדוש ברוך הוא will hear that קול, and He will give us He will give us a ישועה as we need it. בבחינת: ויר בצר להם, הקדוש ברוך הוא saw the בצר להם when they were oppressed, בשמעו את רינתם, when He heard their song, their voice, על ידי שמיעת קולא.

And specifically the קול, הקדוש ברוך הוא רואה מי שמצר לו, הקדוש ברוך הוא saw who or what was oppressing the יידן, איזהו עכו״ם מצר לנו. We said this earlier that a function of shalom was to cast off the אלילי כסף וזהב. So whatever of these outside forces, over here he relates it to the עכו״ם, was oppressing the Yidden. So הקדוש ברוך הוא hears our attachment, our association, our alignment with that הקדוש ברוך with הקדוש ברוך הוא, maybe down here we're not there yet. This world, our הנהגה is not expressing it, but when we can reach at a level higher and align at the level of this of this קול, and we can attach ourselves to הקדוש ברוך הוא, then Hashem says, "Don't worry.

Don't worry, my son, you don't have to express it. I understand that there's problems, we're not there yet, but sometimes you just have to cry." You know, perhaps we can say, I don't know, it's חסידות, I'm sure there's Torah on it in terms of the shofar, there's no words. Sometimes like don't don't just don't speak, right? I I I I hear what you're saying. At this level of קול, we can attach to הקדוש ברוך הוא, and הקדוש ברוך הוא will save us, because at that level there's nothing there's no it's an הזדככות, it's a purification.

There's none of these other things that can't be expressed to get in the way. וזהו, and this is expressed by באר היטב, it's a pasuk by דברים, וכתבת על האבנים את כל דברי התורה הזאת באר היטב, that הקדוש ברוך הוא said to Moshe that he should write out the תורה בשבעים לשון, in 70 languages. באר היטב, באר is to explain, the 13 relate as relate in our Torah the 13 מדות שהתורה נדרשת בהן. היטב, this will be a tikkun, this will be a fix. This will be like the קול רינה, שפירושים ודרושי התורה, that the י״ג מדות the explanations of the Torah that are explained, שמשם תוצאות הקול, it's at that level, this is where the kol comes from, על ידם היטב לנו בכל הלשונות ובכל עכו״ם.

All these other things as it were that can get in the way, they can be rectified. Sometimes we look around, and perhaps I'm you know, suggesting, you know, whether it's our life, certain things our lifestyle, our hanhagah, certain things we get involved in, they're not really in line with our ratzon, where we want to be. Sometimes we have to but we we don't we have no way out. So what do we do? We climb a level above. We try to get in touch with our actual ratzon, our actual alignment with הקדוש ברוך הוא. It's it's maybe I'm using a little bit of poetic license, but I think it reads beautifully into the words.

What what do we do when at the level of this over here, the 70 the 70 languages, the other nations, each nation with its own characteristic, its own priority, its own limited its own limited aspect, each one with its own malach, its own koach, and those things are pulling us over here in all different directions. What do we do? We can go a level above. And when when we access הקדוש ברוך הוא, we're davuk to הקדוש ברוך הוא at the level of the י״ג מדות, all of those other from the top looking down, all of those things just flow fall away.

It becomes like this that we're able easier to access to get ourself closer to שלום, בבחינת בשמעי את רנתם, when He heard their their song, ראשי תיבות בשמעי את רנתם, ב׳ א׳ ר׳ is באר, הוא לשון פירוש ודרוש, that this is when He heard their voice, it's a lashon of hearing the the the באר is to explain in terms of the י״ג מדות. Okay, paragraph ו׳, we're actually going to take a step back. So, we saw that in order to bring the entire world to serve הקדוש ברוך הוא, that requires shalom. In order to reach shalom, we need הארת פנים and really הדרת פנים.

הארת פנים representing Yaakov, representing Torah. הדרת פנים being the represented by the beard, but the י״ג מדות שהתורה נדרשת בהן, and when one purifies the level of chochmah at the level of the י״ג מדות, then this also purifies the kol, which we said is also a function of tefillah, that we can attach to הקדוש ברוך הוא to bring about a yeshuah. Back to הדרת פנים הנ״ל, paragraph ו׳, אי אפשר לבוא אלא על ידי תיקון הברית. Now, he doesn't, at least immediately, explain why תיקון הברית, but he will bring sources to show that this is true.

ובבחינת הוד והדר לפניו, so הדר לפניו is הדרת פנים. So what's עז? כשעוז וחדוה במקומו. It said the the pasuk says in Divrei Hayamim: הוד והדר לפניו, עז וחדוה במקומו. עוז, שהוא ברית הנקרא בועז. The word עוז, or strength, is going to be associated with תיקון הברית, with strength in that area, בו עוז. The Gemara explains to us how Boaz had an unbelievable amount of strength, in certain ways even greater than Yosef HaTzaddik, so great was his nisayon. The Gemara, by the way, for those who might be doing דף יומי, is in Sanhedrin at the end of דף י״ט.

Rabbi Yochanan makes a statement, תוקפו של יוסף, ענוותנותו של בועז. So we can go back and look over there. But in any event, this הוד והדר לפניו, this הדרת פנים, when? When עוז וחדוה במקומו. When עוז, which represents the ברית, יסוד, the תיקון הברית which is represented by עוז, by strength, by בועז, והוא חדוה דמטרוניתא. חדוה, I guess we could say is gladness, happiness, however you would translate it. But what's עוז וחדוה במקומו? What when is there עוז? When is there a תיקון הברית? When חדוה is במקומו, if say חדוה דמטרוניתא. Now this is a reference to certain kabbalistic or concepts in חסידות.

The the מטרוניתא would be a reference to מלכות. Now, we know that the framework, the relationships in the ספירות parallel the relationships in in the Torah, parallel the relationships in the world. The world is built on a particular צורה. And therefore, in terms of the flow of שפע from the משפיע to מקבל, we we've talked before, there's חכמה, בינה, דעת, and then there's the תפארת, or there's the the next six ספירות. There's חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות. מלכות is a כלי. מלכות is the universal recipient, if you will, a כלי, לית לה מגרמה כלום.

מלכות is not משפיע, מלכות is reflective of what comes before it. So, if you picture what we just said, חסד, גבורה, תפארת, and נצח, הוד, and יסוד, יסוד if you picture let's say a shape of like a triangle or a funnel, יסוד would take everything before it and it would be משפיע to מלכות. Similar to what we said before, when there's קול and דבור, when is there a system of שפע? When is it that that הקדוש ברוך הוא is משפיע to מקבל, that the that the מלכות, that the כלי קיבול will reflect everything that came before it?

Even as early as the first Torah, we said that the moon is like מלכות, לית לה מגרמה כלום. But when is the moon fully reflective? When nothing gets in the way, when it's fully able to be מקבל the sun, there's no friction over there in the process. So the חדוה דמטרוניתא is when there is a direct attachment, when there's a תיקון in the יסוד, a תיקון in the ברית between the יסוד and the מלכות, that's when there's a חדוה in the מלכות, a gladness, a happiness that the מלכות is מקבל from the יסוד, which is a בחינה of ברית.

Again, I'm not fully fleshing out how the how the ספירות match up to the relationship between the form of the human body and so on. But the יסוד, suffice it to say, is צדיק יסוד עולם, a צדיק, that the יסוד is aligned with the ברית. So over here again, this הדרת פנים, how does it come about? We're not yet explaining why, but at least, or what, how, but we're just explaining that, that it's true. Where do we see that הדרת פנים is associated with the ברית? הוד והדר לפניו is הדרת פנים. When? כשאז, when the תיקון הברית, when the יסוד is חדוה במקומו, is rectified, and חדוה במקומו is without any other friction, without any other distraction, anything else getting in the way, is is being משפיע to the מקבל, to the מלכות.

וזה, and now we can understand what it says by the שירת הים: עזי וזמרת יה ויהי לי לישועה זה אלי ואנוהו. עזי, זה בחינת ברית. That when they were going to sing shirah by the Yam Suf, it says, עזי, my strength, this is a בחינה that Klal Yisrael were זוכה to a בחינה of תיקון הברית. וזמרת, a song, זה בחינת קול, because we said that תיקון הברית brings one to הדרת פנים, and a rectification of הדרת פנים is a rectification of kol, which is tefillah. And what happens at that point when you can connect to Hakadosh Baruch Hu from shirah, from kol, lines up perfectly.

Mamash in the פנימיות התורה we see reflecting in the פסוקים, the פנימיות התורה: ויהי לי לישועה בבחינת וירא ה' בצר להם, that the פסוקים say Hakadosh Baruch Hu saw that they were oppressed, that Hakadosh Baruch Hu heard their קול צעקה, he heard their voice, and that that the ים was on one side and מצרים were on the other side, and Hakadosh Baruch Hu saved them. וזה, further, this that we explain that the תיקון הברית merits one to הדרת פנים, שאמרו חכמינו זכרונם לברכה, גמרא in Sota, כשעלו ישראל מן הים, when Klal Yisrael came up from the ים סוף, נתנו עיניהם לומר שירה, they gave their eyes to sing shirah.

כי על הים נתגלה בחינת ברית, because on the ים it was נתגלה a בחינה of ברית, and we said that brit brings about הדרת פנים, which is shirah or רינה. We're not over here distinguishing for now between shirah and רינה, כמו שאמרו חכמינו זכרונם לברכה: הים ראה וינוס, וינוס ויצא החוצה. By the פסוקים, a פסוק in Tehillim over here, but הים ראה וינוס, it's in Hallel if we're familiar with it, that the sea ran away. Says that the that the sea split. When? When it saw the aron of Yosef, who withstood his test of יסוד, he withstood his test by אשת פוטיפר, and we see this linkage of הים ראה וינוס to וינוס ויצא החוצה, that Yosef Hatzadik escaped.

And, you know, just parenthetically, I mean Yosef Hatzadik was awesome. It is very difficult and it's impossible to do justice to appreciate the nisayon that Yosef Hatzadik is going through, just one line because it's something that I was personally being מתבונן on. Yosef Hatzadik, if we think about it, and again this is my הרגשה, you know, by Avraham we see that there was Yitzchak and Yishmael. Yitzchak carried the torch, as it were, Yishmael didn't. By Yitzchak, there was Yaakov and Esav. Yaakov carried the torch, as it were, Esav didn't. By Yaakov, there was twelve שבטים.

Now, at a certain point, without going through the פרשיות, a מנין of the שבטים, so to speak, got together, okay, they formed a בית דין, and they decided that they were going to carry the torch, and Yosef was no longer going to be part of Klal Yisrael. Now, in hindsight, you know, we have all the מדרשים and we have hindsight 20/20, Yosef Hatzadik now finds himself, he was not going to be part of the Jewish nation anymore perhaps, as he understood it. It's hard to know what's going on, but at least to understand, appreciate possibly a mindset, Yosef Hatzadik now was sort of on the down and out.

He now was sold as a slave. He found himself in a situation where he found some sort of גדלות. He was treated very well. And now, he found himself in a situation besides, let alone, the unbelievable, tremendous תאוה which we we we focus on in terms of the the actual test of yesod, the test of תיקון הברית, Yosef HaTzaddik now, the Torah was not given. There were no mitzvot in the form that we have them. Yosef HaTzaddik had not spoken to his to his family, to his father in how many years. From his point of view, who's to know nobody was looking for him.

He was rejected. And the same way possibly, perhaps we can say, as Yishmael, as as as Esav. And now Yosef HaTzaddik has a test, and it's going to be at the threat of life, whatever he thought would possibly happen to him, you know, probably wouldn't have been good, you know, depending on what happened. And Yosef HaTzaddik, what it said that he, which is a sugya in and of itself, not that he was going to be punished, not that he was going to go to Gehinnom, that he saw the גדלות in himself, right? The the Midrash says that he saw that he was holding by being on the חושן המשפט with the other with the other שבטי י-ה, okay, whatever exactly that means, because again, he wasn't together with them, and he now now had to live up to this גדלות, and he was able to withdraw and hold himself back from this tremendous aveirah.

Nobody was going to know, there was not going to be any בזיון, not going to be any בושה, because to own up to his גדלות. Yosef HaTzaddik was greater than anything that we could possibly imagine. וינס ויצא החוצה. So we see this וינס, that Yosef HaTzaddik ran away. And the sea, even though at the time, whatever it means that the that the Yidden were are were on a very low level, that they were that the הללו עובדי עבודה זרה, הללו עובדי עבודה זרה. Again, this is what the this is what the Midrashim say. And the sea said, why should we split for the Jews any more from the Mitzrayim?

And it saw the Aron of Yosef, and it went against the nature of water. Yosef HaTzaddik went against the nature of a human being in this world, and the and the sea split. The, you know, from HaKadosh Baruch Hu's point of view, splitting a sea is no big deal. It was no bigger of a deal than the sea following the general rules of nature that HaKadosh Baruch Hu subscribes to it. HaKadosh Baruch Hu could decide new rules. For a person to challenge his yetzer hara from HaKadosh Baruch Hu's point of view, kivyakhol, heard of of Jonathan Rietti say this once, that's a nes, right?

HaKadosh Baruch Hu is not limited by anything, it's just what HaKadosh Baruch Hu decides. But HaKadosh Baruch Hu gives us a certain teva. For a person to challenge their teva, from Hashem's point of view, that's a bigger nes than splitting the sea. Okay, so back to us. It says that the that this idea that we're talking about, that the תיקון הברית ladders up to הדרת פנים, which is associated with kol, with tefilah, and then ultimately with the yeshuah that the sea split, we see וינס ויצא החוצה, נתנו עיניהם, so then the the Yidden gave their eyes, זה בבחינת הדרת פנים, בבחינת זקן, זה קנה חכמה.

There's different senses, there's ראיה, שמיעה, ריח, דיבור. Re'iyah, sight, encompassing, expansive in the seeing, shemi'ah is like a like understanding. There's when you hear something, you don't hear it all at once, it would be confusing. There's a חיתוך הדיבור, there's a structure, there's a sequence, you have to hear it. When you see something, if you would just see like a little pinhole at a time, that would be confusing. The way to see something is to take it all in as a sight, that's where you get a sense of it. Re'iyah and chachmah are associated one with another, so זה קנה חכמה, this is נתנו עיניהם.

The the einayim, the the the sense of re'iyah is associated with חכמה, כמו שפירש רש״י ותפקחנה עיני שניהם, their eyes were open by Adam and Chavah. What does it mean their eyes were opened, that they saw? We say now also oh I see an idea, right? I see, I understand. That their eyes were open, that relates to חכמה, על שם החכמה נאמר, לומר שירה. So once they had their eyes open, they were attached at that level of chachmah after the תיקון הברית, so then they gave their eyes and now it is associated with שירה, זה בבחינת קול שנתגלה על ידי חכמה.

So this we see what we're talking in the Torah, that the תיקון הברית ladders up to הדרת פנים, which is at the level of חכמה, י״ג מדות שהתורה נדרשת בהן, and and כפי this is a also a a rectification of kol, which is tefilah, which can bring us to a yeshuah, and ultimately, as we get to this level of Torah, this also brings us to shalom, which is back in the first paragraph. וזה שאמרו עוללים ויונקים אמרו, that babies said, a baby can't articulate, they don't yet have dibur, but they have kol, they can cry, זה אלי ואנוהו, this is my God and I will glorify Him.

זה בבחינת ברית, בבחינת וזה לך האות. The word zeh, we have a linkage to brit, and ואנוהו, זה בבחינת הדרת פנים, beauty, the countenance is associated with the face. So we see over here that zeh is a reference to תיקון הברית, זה אלי, attachment to הקדוש ברוך הוא, ואנוהו, that is associated with הדרת פנים, and and and ultimately kol. וזה פירוש, another re'iyah from משלי, רועה זונות, a person who keeps the company of זונות, of of of people of ill repute, so this would be not תיקון הברית, יאבד הון, will lose wealth. However, we're going to reinterpret this, הון זה בבחינת קול, that הון is a בחינה of קול.

So again, we said that שמירת הברית ladders up to הדרת פנים and קול, so a person that doesn't have שמירת הברית, they will destroy their קול, כמו שאמרו חכמינו זכרונם לברכה, כבד את ה׳ מהונך, that a person should be מכבד, honor הקדוש ברוך הוא from one with one's wealth, אל תקרי מהונך אלא מגרונך, from one's throat. וכשפוגם בברית, and when one does not have שמירת הברית, which is the idea of רועה זונות, ראשית sorry I skipped, וכשפוגם בברית נפגם קולו, then his קול has a פגם, which means that there is a יאבד הון, the same way that it says that one will lose wealth, but there will be a פגם in his הון, which over here we're associating with his קול.

Where do we see this also? We already saw that the הדרת פנים leading to הארת פנים is a בחינה of יעקב, יעקב שמר We saw Yaakov, also הקול קול יעקב, Yaakov is associated with קול, but Yaakov also had שמירת הברית, כמו ראשית אוני that it says by his בכור ראובן, that that was the first of his strength. He had never seen קרי מימיו the Gemara says. And that's why he was זוכה to הדרת פנים. It says that his countenance was like אדם הראשון because he had שמירת הברית, therefore זכה לקול, בבחינת הקול קול יעקב. So because Yaakov had שמירת הברית, and therefore that was הדרת פנים, he also had he also had קול, and this also was that he was represented we said by הארת פנים.

Yaakov Avinu we know is אמת, we know Yaakov Avinu represents Torah. Period. Next, ומבחינת קול, from this idea of this קול, of this purification, this merit of קול, until עד כדי כך that it's pure that Hakadosh Baruch Hu will accept the קול even without the דיבור, but or maybe even specifically without the דיבור. Maybe the דיבור will get in the way, so to speak, right? Our דיבור is messing us up, a little of the avodah zarah, a little of the avodah zarah, but we can get to the point of a purification of קול, וזוכה לשלום.

Maybe perhaps, by the way, this is why there's a girsa to change whether it was ו or no ו because we a little bit, sometimes we seem to saying that the הדרת פנים ladders up to the הארת פנים, the י״ג מדות ladder up to Torah, but sometimes we seem to be collapsing them and saying over here that the קול leads directly to shalom. So we said shalom comes from הארת פנים, הדרת פנים. Okay, ושיהיה. So, מבחינת קול זוכה לשלום בבחינת שיר השירים אשר לשלמה. So now, based on Chazal, this fits into what we're saying: למלך שהשלום שלו, that שיר השירים אשר לשלמה, this is a reference to Hakadosh Baruch Hu, שיר השירים coming from קול, a rectification of קול leads to שלום, ובשביל זה and therefore we we see תכף אחר קול רינה של שירת הים זכו לשבת שלום.

That after immediately after, in other words if it was long after there could be other factors in the equation, but over here you see immediately after the rectification, after the שירת הים, after this rectification of קול, that led directly to שבת שלום, שבת שלום, כמו שכתוב ויבואו מרתה, immediately in the pesukim it says that they went directly to Marah, we will see next time why davka the the mitzvah of Shabbos Kodesh was given in a place called Marah bitterness, ושבת במרה נצטווה. וזה, so now, so now we see that the rectification of קול led to shalom in the form of the שירת הים leading towards the mitzvah of שבת שלום, וזה ותען להם מרים שירו לה׳.

Says that Miriam led them in song, over here Rabbi Chaim Kramer points out that it's clear that at ים סוף the men and the children were singing to HaKadosh Baruch Hu, so over here we see that under Miriam's guidance that the women also were singing song of praise, meaning that all Yidden together were singing to HaKadosh Baruch Hu in harmony, factoring into how we addressed shalom all the way at the beginning. But we see over here the ראשי תבות שלום, it seems to be an extra letter actually because if it's the ש from שירו, there's a ל by לה׳ and by להם, and then a ו by ותען, and then the מ from מרים.

So it seems to be an extra ל, but I don't know. ראשי תבות שלום, שעל ידי שירה זכו לשלום, that through the shirah they were zocheh to shalom. So we start off all the way at the beginning of the Torah that in order to get that and it really I guess becomes a little bit of a flywheel, it becomes circular, it builds on itself, because the whole point is really to get everybody to serve HaKadosh Baruch Hu. Over here we're talking about serving HaKadosh Baruch Hu with the shirah, but okay, leaving that aside for a second, it's just a beautiful everything builds on itself.

In order to get everybody to the entire world to serve הקדוש ברוך הוא בשכם אחד, this is according to the shalom. How do we reach shalom? By attaching ourselves to the Torah, through the י״ג מדות, through that process we rectify kol, through the rectification of kol which brings us in line very close to the source, that is how we can bring about shalom, which will bring about the עבודת ה׳. We'll stop over here בעזרת ה׳ and continue next time.