LM 28.3 — Bani Lan Beisa, Part 3 of 3 · תורה כ״ח

בעזרת השם יתברך, this is the third shiur on Torah כ״ח. By now we have addressed all of the main topics that come up in the body of the Torah, which we're going to summarize. We are going to continue to understand these concepts through the lens of the first 10 letters of the aleph beis, and then discuss the appendix that was added on by Rabbi Natan, understanding the רמזים of our Torah, and how they relate to the קרבן תמיד. So, just summarizing the main ideas of the Torah, we said that those, the מנגדים, מבזים ומחרפים, those who oppose, they go after, they abuse the תלמידי חכמים יראי שמים.

Who does this? Other talmidei chachamim. What is their driving factor? And also how are they able to do this if they are talmidei chachamim, they have Torah? So we said that the Torah that they have, they received from the תלמידי חכמים שדין יהודאין from the אלפין נפולין. And just to bring it home, we had we had discussed the ideas of Torah as being the tip of an iceberg, or I guess the bottom of a chain, depending how you want to look at it. Torah which is essentially rooted, it's רצון השם, it's something that's not just higher so to speak, but more abstract, it's outside of the world and the expression of the physical world.

And הקדוש ברוך הוא כביכול מצמצם רצון השם, He packages it together, which is a miracle, in a way that we in our physical world are able to have an interface and attach ourselves to רצון השם. If we understand it as such and we're mevatel ourselves to the Torah, those that see this tip of the iceberg and they sum it up, they understand that this is the entirety of what it is, instead of understanding the mashal as standing for a principle, they understand the mashal as a surface-deep story. So they are in a certain sense מגשם the Torah.

They're taking something that would be a true expression of Torah, and they are understanding it in superficial superficial terms. So when you have these two groups so to speak get together, there are the תלמידי חכמים יראי השם that are so to speak looking upward, they're attaching themselves, they're mevatel themselves to something that's vertical, to the Torah, and who's going after them? People that say, "We have the Torah also," but they're living on a superficial level, they're horizontal, they're not being mevatel themselves up to Hashem. They take this Torah which has energy, it has power, but it's אלפין נפולין.

Instead of being the the אלפין so to speak, which we explained are the learnings that are rooted in the highest possible things that are responsible for the creation of our world and everything in it, instead they have the אלפין נפולין, it's disassociated, it's fallen. The the אלפין, the learnings, the meshalim, what they have, it's really so superficial, and therefore their understanding and presentation of it to their תלמידים is based on whether they could have kavod, to give them a following, considerations other than hitbatlut to avodat Hashem. And therefore, it also acts as a tremendous disservice to these תלמידים who are trying to attach themselves to talmidei chachamim, and it leads them off, because now these talmidim, they learn what they think is Torah, and instead they're actually just attaching themselves to something that's disassociated truly from רצון השם.

And therefore, through the lens of this Torah, we had said, how is it that a person can have these אלפין נפולין? They want to build a בית and yet it's in the air, it's not attached to Hashem and it has no grounding in earth. How could we build a house that's in the air? This is the question of the Sabei deBei Atuna. Rabbi Yehoshua ben Chananya responded that the only way to attach oneself to Torah, to bring it so to speak into the world, to be able to live and be mevatel oneself to רצון השם, it is attachment to true יראי שמים, צדיק יסוד עולם.

Through the lens of the ספירות, we know that there's חסד, גבורה, תפארת, נצח, הוד, and then יסוד and מלכות. מלכות is לית לה מגרמה כלום. מלכות is universal כלי. It's where you see reflected everything that came before it. And those that come before it, what bridges that gap? יסוד. If you think about a funnel, then you have חסד, גבורה, תפארת, נצח, הוד, and then יסוד is what combines what's above, שמים and ארץ. We explained that the Beit HaMikdash is really בעצם a house so to speak, a בית that's between heaven and earth. And this goes well in that we are going to reference in a moment the קרבן תמיד, which was the morning and afternoon קרבן that was brought in the Beit HaMikdash, and we're going to see some of the כוונות for that soon.

And therefore, Rabbi Nachman explains to us that hitbatlut, that being anchored in הקדוש... רצון השם, that understanding oneself as being on the bottom and an extension of something much greater than self, that is what can make somebody immune to the accusations, the opposition from somebody who's coming at them horizontally. These תלמידי חכמים שדין יהודאין are coming at them. How does a person save themselves from the סתירה of this גידוף? Through anavah, through hitbatlut, through emunah, and through serving the talmidei chachamim, which is, if we think about it, we said that there's emunah and there's chesed are different acts of a giving of self, of subscribing to something greater than self, but how do we put that into פועל?

Through chesed, and specifically that chesed is שימוש תלמידי חכמים, being being in the service of one who is essentially a walking, living, breathing sefer Torah, רצון השם. And therefore, going through the Torah, we really address these two things: one with the tzadikim and תלמידי חכמים themselves, and the other one are the תלמידים or those in service of either the תלמידי חכמים יראי שמים, how they can how they can subscribe to the correct to the correct tzadikim, and also those that were receiving from the תלמידי חכמים שאינם הגונים, how are they able to reconcile themselves to get out of this this modality, this attachment to Torah in a way that they're not really going to grow from, and it's going to create chas v'shalom kefirah, because they're going to see that despite their learning, despite their seeming attachment to Torah, they are not bearing the fruits, and it is through attachment to the to the representative, the representation of Hashem in this world.

And what is the level of שימוש, the putting into practice of the chesed, that would be service of תלמידי חכמים, which we said corresponds, based on the pesukim by the שונמית, this corresponds to the קרבן תמיד. So now we're going to explore this through the lens of the first 10 letters of the אלף בית. It's actually going to be split really into two sections: the אלף through ח, and then ט and י. וזה, this that we discussed, אלף, בית, גימל, דלת. Just to foreshadow, we're going to say that yesod or the tzadik is represented by גימל דלת, גומל דלים, somebody that's mashpia and mekabel.

Again, yesod is the connector of the mashpia of the upper sefirot and malchut of the lower sefirot. בית is going to be the one who builds the house. The tzadik, the gomel the גימל דלת, the גד, the yesod, that is what's able to build the house in in a way that connects, in a way that is it's relevant to a house, something that has a foundation, and yet it's in the air, so it connects the shamayim and aretz, and this is what's going to be metaken the אלף, the the אלפין, which is essentially what the Torah is rooted in.

בראשית ברא אלקים את, it's four אלפין we we had mentioned earlier, is the four אלפין involved in הקדוש ברוך הוא bringing creation into into existence. וזה אלף בית גימל דלת, גימל דלת דא שמיא וארעא. גימל דלת is a בחינה of שמים and ארץ, like we quoted a moment ago, that a tzaddik, that יסוד is referenced, it says over here that the ספירה of יסוד is called גד. גד is ראשי תיבות גומל דלים, which is משפיע, מקבל, and since tzaddik relates to יסוד, so the tzaddik relates to שמים and ארץ. The בית, which is also a בית spelled out, the letter בית is בית, יוד, תיו, like בית.

מי שבונה ביתו בין שמיא וארעא, so the the בית is the one who's able to build the house, the talmid chacham that's able to build the house between שמים and ארץ, and also by extension the talmidim that serve the talmid chacham, so they make themselves in service of and also become an extension of the of רצון השם and attachment to Hashem via the tzaddik. זה תיקון האלפין, and this is מתקן the אלפין, which by the way, just one note, which we we also mentioned that קליפה, the idea of something being disassociated, fragmentation, is really a matter of perspective rather than reality.

Why? Because everything in the world has divine energy in it, otherwise it wouldn't be able to exist. So in reality, what is the difference between something that is part of the divine plan, even though in the short term it doesn't seem to be, right? If we went through some of the story of Megillat Esther, at the end we saw how all the pieces fit together, and it was really all part of one puzzle where there was not one extra piece and not one piece missing, but while going through it, there certainly seemed to be disparity, fragmentation, things that were not representative of רצון השם, that is really a matter of perspective.

When you look at everything in context, it all feeds into one picture. Until that point, things seemed to be going in various directions. So that's why perhaps we're saying that it's a תיקון אלפין. It's not that you're disregarding anything. When you when you take this tip of the iceberg and then you understand it in context, you understand what it truly is, all of the other, all of the other, it's not even powers, it's not that good triumphs over evil, evil falls away because evil never really existed, it was just a misrepresentation of Torah. When you're able to be exposed and understand and be מגלה the truth, then that truth is really all of the other pieces that you previously misunderstood, just put together in appropriate manners, that becomes a tikkun of the אלפין.

זין, חית, היינו אלו בני אדם המקבלים תורתם משאינם הגונים, these other תלמידים that were receiving from the inappropriate teachers, the people that were receiving the Torah from the אלפין נפולין המכונים בשם זין, we're going to call them זין בחינות, why? לשעירים אשר הם זונים אחריהם is the last word. Rashi says לשעירים, that's the shedim, like תלמיד חכם שד יהודי. So these that are receive the Torah from the שדין יהודאין, מהם החרפה והבזיונות. From there, that is where the opposition and the disgrace comes from, בבחינת ובז, disgrace, בוז משפחות יחיתני. It's a pasuk in Iyov, literally translated as, "the disgrace of the families יחיתני, frightens me." Although יחיתני is also a reference to the letter ח', so if בוז is disgrace, that links the ח' to the יחיתני.

That links the ח' to the disgrace, to the ז', בבחינת בבחינת ח'. And just to read ר' Chaim Kramer's note, he says, "quoting this particular pasuk from Iyov does more than link the letter ח' to disgrace. It also relates back to Rabbi Nachman's opening discussion about the false leaders, that one need not should not be overly impressed by such a leader, the תלמיד חכם שד יהודי, regardless of fame and status. These false leaders might seem important, and the teachings impressive. Yet the pesukim teach that the fear he instills in others through shaming and vilifying indicates that he's actually from the most disgraced families, the lowest of humanity, based on Metzudat David." But this is really profound, because so if you see two talmidei chachamim that seem to be on top of the world, they're both quoting Torah, what is one way that either is a tell, or certainly a tell that you should be looking further into it?

Is one of them teaching Torah and striving upward, and is one of them pushing others downward? His power comes from disgracing others. If is one person building themselves up and the other is pushing others down, that's somebody that you should look into. So again, we have א' ב' ג' ד', the ג' ד' representing the tzadik, that is the one who's able to build a בית to connect the heaven and earth, to rectify the fallen אלפין. The ז' ח', which is of those who receive Torah, the תלמידי חכמים שדין יהודאין, that engage in opposition and disgrace תלמידי חכמים, ה' ו', הוי ווי, לשון צעקה ומריבה.

This, the ה' ו' represents a לשון of screaming out and fighting, כנזכר לעיל, למי מדנים למי שיח, היינו ז' ח'. The the pasuk over here from Mishlei, I'm going to read it over here in the note, it brings it, למי אוי למי אבוי, to who is it that a woe unto them, למי מדנים למי שיח, to those who engage in dispute, in fighting, and empty words. And Rashi explains למי אוי למי אבוי, who has this this this crying, this crying the לשון of צעקה and crying out and יללה, למי מדנים למי שיח. It seems that it's an answer to the question.

Those who engage in מדנים, those who engage in in fighting, עם הבריות ושיחה יתירה, and extra words, unnecessary. It's not meant to The function of words, dibbur, is to communicate, to connect. And these people have extra speech. What is that? It's it's in service of the fighting. It's disconnecting, right? Perhaps we could say. לו אוי ואבוי, to him it's going to be crying, כי ברוב דברים רוב פשע, through many words. If it's a perfect amount of words that's necessary, then it's not רוב. Through many words, through extra words, that is where there's sin. So again, הוי ווי, who is crying away?

The answer is למי מדנים, the ones who attack, למי שיח, to the ones who have extra speech. שיח we said is ראשי תיבות שד חכם יהודי. That is where the חרפה and גידוף come from. That is where the ז' leads to the ח'. The rectification is א' ב' ג' ד', the tzadik that is able to not have sicha beteila, but rather we know that that even the שיחה of talmidei chachamim you can learn from, because like we addressed earlier, what is words? Words are communication. They're an articulation of your רצון, of your thought process. If a person has completely adopted and and embodied a thought process, a structure of divine wisdom, then whatever they say about whatever they say is going to be an expression, ultimately, of רצון השם.

And even though they are addressing something that's not a a Torah concept per se, if we open up the Gemara, how much of the אגדתא, how much of the the the Gemara itself is discussions that are not Torah per se related in the body of the discussion between the תנאים and אמוראים, or even for that matter in פסוקים? And yet we can learn from it that also is an expression of רצון השם. Further, ט' י', the final two letters in our series, טובא גניז בגוויה, there is good hidden in it, כי צריך כששומע תורה מתלמידי חכמים שדין יהודאין, when one hears Torah from a תלמיד חכם שד יהודי, which, again, is it wrong?

Well, the context is wrong. The tip of the iceberg is correct, as long as it's understood as the tip of the iceberg, not something that is a body unto its own. However, the expression, if somebody is going to tell accurately a story, kivayachol, to say from the Torah, there is tremendous truth there, so a person has to be able to understand it as such. There is something that is incredibly worthwhile to take, just to take it, and instead of the this being an extension of the wrong רצונות, of the wrong priorities, the prerogatives of the תלמיד חכם שד יהודי, this somebody who hears this has to say, no, this is it needs to be attached and an expression, like teshuvah is to return, a person needs to attach something to the source.

Here is the story, there's tremendous depth here, we have to understand this as an expression of something greater, of something that is filled with יראת שמים and filled with רצון השם, and not something that's being presented, a teaching that is just an articulation of where it comes from. And if a person takes that and they attach it to its source, so שיאכל טוב בגוויה, they understand the goodness in that. And in fact, the Zohar over here brings, Rabbi Miman mentioned also, the the idea that the ט', if you look at the letter ט', it's like a ז' that's where it's it's curving around and sort of reaching inside the ט'.

The the letter ט' is is, it looks like something that's reaching inside of it. So, there's a whole Zohar over here where the ט' said that the world should be created through me because I'm טוב וישר, and הקדוש ברוך הוא responded that, no, the ט' represents something that has good and hidden within, which relates to עולם הבא. But be that as it may, we learn from the ט' that a person that is associated, is connected, has sees that the Torah is coming from the תלמיד חכם שד יהודי, now in principle, practically, I think we'll suggest that a person really should run away because one who can't distinguish just can't risk that danger.

Somebody recently told me a story that that when they were a teenager, they were they were in a certain place and they're a yeshiva bachur, and a missionary came over to this person and his friends and started to argue with them and they started to engage in conversation, and and and another Yid came and just sort of like swept them away and said, you know, you're just not in a position to have the, to to to have the wherewithal to respond either for yourself or for those who are witnessing this around you, these people have incredible money and training and resources behind them, you have to let somebody who knows what they're doing.

So, over here for ourself also, the idea of being exposed to something and being able on one's own to distinguish what's meaningful and not meaningful, we have to be incredibly careful. So, we'll see that in a second, but over here, כמו רבי מאיר רימון מצא, רבי מאיר, the holy Rabbi Meir, he found a רימון, תוכו אכל, and he ate the inside, it's talking about the relationship of Rabbi Meir with one of his rabbeim who was Acher, that he was able to eat the seeds and throw away the peel, כמו שכתוב, בני תנה לבך, it's a pasuk in Mishlei, "My son, give me your heart", וכתיב, שמע דברי חכמים ולבך תשית לדעתי, hear the words of the Chachamim, that even one could hear the words of a talmid chacham, I guess in this context it's relating to Rabbi Meir hearing from Acher who would represent for our purposes the talmid chacham coming with the Torah from the other side, however, a person's heart should be with Hakadosh Baruch Hu.

Now, if a person's heart is totally attached and established with Hakadosh Baruch Hu, they won't be impacted by the negative. An example that we gave in one of the the earlier Torot is you can imagine that somebody has to go into a a restaurant, a non-kosher restaurant, whatever it is, there's music, there's smells, the food, in order to rescue somebody else who's there who has to be brought out. Who should go in? So, we had said that, I forget which Torah it was offhand, that only a צדיק גמור should go into the klipah to rescue it.

Why? Because the same way that I would go into a store and there could be dog food, which might smell very good to dogs, I don't know, or a dog whistle, which might sound very good to dogs, but it's just I'm impervious to it because there's no resonance, it's not on my level, so also a tzadik, anything that's associated with klipah, with something that's inappropriate, that's not in line with ratzon Hashem, they won't be impacted by it, therefore, they're the person to be, effect a birur in that context and be able to rescue it. Anybody where they themself have this have this mixture, and in fact, the Gemara over here, the note mentions that the Gemara says, דווקא אדם גדול יכול לעשות כך, אבל אדם קטן צריך להזהר ללמוד תורה רק מרב שדומה למלאך השם.

So, this also would reconcile these statements. Is it appropriate to learn from somebody who is not on the level, is not a yerei shamayim? Maybe I can learn from anybody and I will be able to distinguish? So, a person has to understand themself and understand how it will be received and and the dangers involved and and where it's appropriate. For us, I think that we could say we need to look for the Rebbeim who are talmidei chachamim, yirei Hashem, so that we can attach ourselves to the right source. וכשעושה כן, but in the context of this Torah, a person whose heart is in the right place, מה דטובא גניז בגוויה, they will also be able to recognize even those aspects of good that are in the mixture of good and bad, they'll recognize the tov, what was the lashon we use over here, the טובא גניז בגוויה, and therefore, they will be able to redeem it, they'll do teshuvah, they'll תשיב ה', they will they will align it back up to its source, היינו אלפין נפולין, and therefore, the the the Torah that is that on its face was received and taught by as as disassociated as as as gashmiyut as עלפין נפולין will be rectified and, effectively, the the the good, the tov that is effectively in this representation of Torah will be associated with its source, and the klipah, which is the pesolet, in other words, like the shell of the nut, if it's not being used in service as part of the of the fruit, if it's treated on its own, so then it serves no purpose.

It shrivels up and it just evaporates, it no longer has an identity. וזה ט' טובה גניז בגוה. The tov, the goodness is hidden inside of it, meaning that everything has divine energy, there's nothing that doesn't have good. What there is is the presentation of separateness that something is not representative of good, and that that bedavka actually, that be'etzem is what gives us the opportunity to make the birurim, to take the things that seem separate, to bring a דירה בתחתונים as you will, to realign the paradigm of how we look at and relate and understand and leverage the beriah that everything is בעצם טוב, and it's the perception of separateness, that's what we have to separate, שתשים לבך לטוב הגנוז לדבריו, that a person has to turn, they have to establish their lev, their thought, their operating system, the way that they understand the world, to the tov that's hidden in the דבריו.

Specifically, we're talking about what the Chacham Shed Yehudai said. He presented something which is a story, and we have to understand this as a משל to a נמשל of something that is really a הלבשה of something much deeper, something that we can attach ourselves to HaKadosh Baruch Hu, and not take it at face value. We have to take what the Chacham Shed Yehudai either you could say injected into it or his presentation of it, the intent behind it, we have to separate that out and say that that, no, that's just incorrect. ועל ידי זה, י' and through us realigning the entire בריאה and specifically over here the presentation of Torah with HaKadosh Baruch Hu, and being מבטל ourselves, understanding that we are directly connected to HaKadosh Baruch Hu and understanding the Torah as something that we are מבטל ourselves to.

The Torah is our connection with HaKadosh Baruch Hu, it is the expression of רצון השם into the world, and how we connect, rather than something that is separated, something that's a body of knowledge. Through this, we achieve י'. י' is the tikkun. Now we're going to, we're going to bring several proofs that when we extract the good from these false leaders, this brings a rectification, and this ultimately is back in connection, it comes full circle with א'. So what we had discussed was that Torah comes to the world, the appropriate Torah, the way that it's given to us is through the four א's, the אלפין נפילין, the fallen א's, something that seemed to be disassociated with the source, that is where the opposition starts, that's where the separateness starts, that's where all of the challenges are, but by us taking that and then reattaching it, that rectification brings it full circle and brings us back to the four, the four original א's.

היינו תתקן על ידי זה האלפין, through this, through making the appropriate birur and the appropriate alignment, we are able to be metaken the א's, which was where we started off, בחינת אודה שמך כי עשית פלא. This פסוק is in Sefer Yeshaya, that the נביא is expressing his wonder. Odeh, it's a shevach, it's an acknowledgment, שמך towards הקדוש ברוך הוא, כי עשית פלא, because you made a wonder. Reb Chaim Kramer brings, what was the wonder that Yeshaya HaNavi was so amazed by? Answers Rashi, it was the promise that HaKadosh Baruch Hu had given to Avraham Avinu at the ברית בין הבתרים, the promise of salvation for his descendants, and that this promise, this brit remained unbroken.

Again, Avraham Avinu, which is the symbol of אמונה and חסד, this is where we connect back to, and this is אודה שמך, we acknowledge HaKadosh Baruch Hu, give שבח to הקדוש ברוך הוא, כי עשית פלא, he made something wondrous. פלא, which by the way is the אותיות אלף, right, if you rearrange the letters, but this is also representative, Reb Chaim Kramer brings, that פלא corresponds to כתר. כתר, when we look at the ספירות, the way that HaKadosh Baruch Hu relates to the בריאה, כתר is hidden, right? From top down, from HaKadosh Baruch Hu's perspective כביכול, כתר is the first of the ספירות, it represents רצון.

Before you actually do, engage in anything, there's a רצון, but that רצון is personal to you. When we relate back up to the ספירות, the original רצון is hidden from us. We relate to the ten ספירות as חכמה, בינה, and דעת. So that's a discussion that we've had before, but כתר is something that remains hidden. It's so to speak beyond חכמה, it's something that you can't even see. So we thank and acknowledge הקדוש ברוך הוא כי עשית פלא, that the א's, the original א's, something that's even beyond the בריאה, something that like we said, it's beyond anything that's...

we have our presentation that is something with which is within the בריאה, הקדוש ברוך הוא gave us an attachment point, but עשית פלא, really it's beyond. And if we attach ourself to that פלא, we attach ourself to that אלף, then we will be immune, we'll be impervious to the to the תלמידי חכמים שדים יהודאין. Another idea of פלא being hidden, Reb Chaim Kramer brings that the the source that is hidden within, it's underlying, not such a different idea, that anything in this world that seems to be on a particular surface, but that really there's טוב that's hidden within there.

So again, he says, אודה שמך כי עשית פלא, דא אלף, the אלף is the The פלא is a reference to the אלף. וזה יוד צורת אלף. The יוד, we had said, connects all the way back to the אלף, and now we're going to see this represented in פנימיות, and in terms of how the letters themselves work, the letters are the building blocks of creation. If you look at the צורה of an אלף, what you have is a יוד on the top right, you have a ויו that is diagonal from top left to bottom right, and on the bottom, there's different ways to spell.

Either you can look at that as a יוד, so it's יוד ויו יוד, or the way that an אלף can be spelled is יוד ויו דלת. So there would be a יוד on the top right, a slanted ויו, and an upside-down יוד, I think in my Siddur Metok MiDevash, the אלףs are like that, or maybe some of the אלףs are like that, some are not, depending on different ideas in פנימיות. Sometimes you would have an אלף יוד ויו יוד, sometimes you would have יוד ויו דלת, but the אלף itself is יוד ויו דלת. So when you break up the pieces, it manifests itself into a יוד.

וזה יוד לשון אודה. And in fact, the יוד and אודה, the idea of praising, of acknowledging, of subscribing back to the אלףs, that is represented all the way full circle when we came through the אלף בית, when we when we have the אלףs and we have the תלמיד חכם שדים יהודאין that are representing Torah, but from the fallen אלףs coming to the opposition, and now we take this the test with the the טוב גניז בהדי, and we make the appropriate בירורים, and we attach ourself back to the אלףs, back to the פלא through the יוד, through that acknowledgment, through that subscribing, it comes it comes full circle.

As we make those בירורים, and this יוד also בחינת וידו אבן לשון השלכה, היינו קליפתו זרק, עד כאן לשונו. Just to finish off the last idea of the Torah, that the word יוד or וידו is also a throwing away. When you make בירורים, one of the things you do is you align yourself and you associate the good from the bad. The other thing is that in doing so, instead of just being a composite, a complex mixture, you separate out the good, you attach that to the אלף, and also וידו, you throw away, you remove the peel, you remove the part that is that is not appropriately to be part of that אלף.

And this is the ideas of the Torah. So just using Reb Chaim Kramer to summarize the ten letters, he says, when we look at the אלף through יוד, we see that, again, we started off with the אלףs. The Torah starts from the four holy אלףs. There are times when the אלףs, so to speak, fall into the realm of the סיטרא אחרא, that people take the Torah, not just the the way that we have the opportunity to relate to in this world, but they say that, no, that's the entirety of it. Again, in our example, instead of acknowledging the peel as the interface of the orange, which is really there to preserve the פרי, but they take that as something in and of itself, which on its own does not have meaning, it's completely distorted.

So that was represented by the אלף בית, the אלף in the בית, in other words, how can it be that a בית would be built in the air, we said, but the way to realign it is through גימל דלת, which we said is צדיק יסוד עולם, it's the connection between שמים and ארץ, it's bridging that. How do we do that? Through chesed, through emunah, chesed, specifically through serving and being משמש תלמידי חכמים. And we went on and said, הי ויו, what about the people that are quarreling, they're crying out against these tzadikim? זין חית, these quarrels are brought about by the זין, by the ביזיון, by the false leaders.

But בעצם, they are without any foundation, there's כפירה and it misleads those who listen to them, and the way to rectify that is through טית יוד, through understanding that there is Godliness hidden within anything, and we're able to be מתקן and bring ourselves back to the four אלףs. And not for now, fully for now, but it sounds like this entire process then Okay, I'll just tell you a beautiful mashal actually, an idea that I saw from the Baal HaTanya actually in Likutei Torah. It sounds like this entire process then really just brings us back to the beginning.

So now we go through all this challenge with all of the risks involved only to get back to where we started off with. And the Baal HaTanya in Likutei Torah brought a beautiful mashal in פרשת in פרשת מסעי. He says that when you have water, and the water is flowing, so it has a, you know, a certain amount of momentum, and if you put up a blockage, you put up a dam, and then the water piles up, it creates pressure, and it breaks through the dam, then it will go in a much more focused, fast, powerful way, and perhaps we could say, also, even if not all of the water gets through or gets through the same way, right, imagine like poking a hole in a balloon, the stream will come out with a lot more pressure.

Yes, it's true that we're not always going to be successful. However, HaKadosh Baruch Hu gave us the opportunity through creating and presenting us with opposition, not just just to be kind of going with the flow, but in order to break through the opposition, in order to recognize this, to be overcome our challenges, we have to be very present, we have to be very deliberate, and therefore we're going to make decisions in a focused, deliberate, powerful way, and we'll end up actually getting farther and closer to HaKadosh Baruch Hu through this process, through aligning ourselves with the appropriate leaders, through understanding what the Torah is about, we'll come out actually incredibly stronger than we started off with, and and create and solidify our attachment to HaKadosh Baruch Hu actually much stronger, much greater, much more profound and deep relationship even than we had started off with.

Okay? Period. So now there's a small section over here that introduces from Rabbi Natan, it ties together some comments of Rabbi Nachman how the ideas of this Torah are hinted to in the כוונות, the Kabbalistic כוונות in the פרשת התמיד and korbanot that we say in the morning, and we'll try to keep it high level, it's a lot of concepts that are difficult to understand, but just to to know it's out there and get what we can. ושמענו מפי הקדוש, says רבי נתן, we heard from רבינו, שזאת התורה מרומז בה כל הכוונות של פרשת התמיד שאומרים בבוקר, that within this Torah are all of the כוונות, the Kabbalistic כוונות that are in the פרשת התמיד that we say by קרבנות, ובאר לנו קצת, and he explained a little bit, ועיין בכוונות, we should go back and look in the כוונות if we're able, ותראה ותבין שכל הכוונות של פרשת התמיד מבוארים בתורה זאת.

We've explained that chesed and emunah are able to subdue the קליפות, we just went through it in depth. כי מבואר שם בכוונות שתמיד מכניע קליפות דעשיה, שהם בחינת עבודה זרה. So we explained that הקדוש ברוך הוא, כביכול, generates a השתלשלות of the world, and this the the building blocks of the world are in the form of מידות, and this is how הקדוש ברוך הוא interacts with the world, and the creation of the world is related to in different systems at different levels. There are different עולמות. We discussed אצילות, בריאה, יצירה, עשיה. At the level of עשיה, the interaction, the system that we find ourself in, so there's also the there's also the building blocks of the מידות, and every system has its balances, its counterbalances, and this is so that we have a structure to relate to הקדוש ברוך הוא, we have בחירה, and the way that some of these כוחות manifest in our world seems to be opposition forces.

We We explained a few moments ago the idea of קליפה, the idea of סטרא אחרא is more a matter of perspective. So lemashel, if a person is has a coach who is pushing them very hard, does that person want what's best for them, or are they pushing against them, they want what's worse for them? Well, it depends how you look at that opposition. So, a lot of it is really a question of perspective. קליפה, I mean the traditional example is either a nut or sometimes I like to use an orange, the idea of קליפה, the idea of the shell, if the shell is on the orange, it's really just part of the orange, if it gets peeled off and you look at it as something separate, so then it doesn't have a function, it shrivels, it goes away, it has its own priorities.

In our world, there is the idea of קליפה that seems to be the oppositional forces, and we're going to see in the כוונות of תמיד that that at the level of עשיה, at the level that we are interacting, the פרשת התמיד or the כוונות התמיד is able to be מכניע these קליפות, and this is associated with עבודה זרה. ועולת, it's the עולת תמיד, right? The the the קרבן עולה, the קרבן עולה that is the morning and the afternoon offering on the מזבח. ועולת גימטריא שם אב״ג ית״ץ, שהוא בחסד. Now, again, I'm just going to read through this, it's hard to understand, but but just to just for whatever we get out of it, if if For people that say קרבנות in the morning, you will see at the end there's a פרשה, we say it also on on on Shabbos, on Friday night, the Ana Bechoach prayer, which is actually an incredibly Kabbalistic prayer.

I'm reading from Rav Chaim Krimer's note. There is a name of Hakadosh Baruch Hu that is called the שם מ״ב, the 42-letter name. Rav Nachunia ben Hakanah composed the mystical prayer of Ana Bekoach, which is 42 words, by expanding each of the 42 letters into a word, and then divided them into seven lines with each line having six words in it. What we just quoted, the אב״ג ית״ץ, אנא בכח גדולת ימינך תתיר צרורה, is going to be the letters corresponding to that first line, and each one of the lines, each one of the seven lines, is going to correspond to a different מידה, to the building blocks, the way that Hakadosh Baruch Hu interacts with us, חסד, גבורה, תפארת, נצח, הוד, יסוד, so that the first line would correspond to the מידה of חסד, and we'll see the last line is going to correspond to to מלכות.

So we are saying now that the word עולת is going to correspond, we said that חסד and אמונה together are able to subdue the קליפות, the first line of the Ana Bekoach prayer at the end of פרשת עולת התמיד is going to correspond to חסד. So again, the word עולת, which is 506, is gematria of א ב ג י ת צ, the letters of the first line of this prayer which which aligns with חסד, בסוד וישכם אברהם בבקר, that Avraham Avinu represents חסד, got up the morning is also associated with חסד. והוא סוד אל תיראי תולעת, at the end of it is Yaakov, it's a פסוק in Yeshayahu, which translates as don't be afraid, the worm, the תולעת of Yaakov.

So again, I'm going to refer to R'' Chaim Kramer's note, I don't want to break it up too much, but just to get what we can. R'' Chaim Kramer says fear not תולעת יעקב is an allusion to the idea of subduing avodah zarah, and he quotes from the כוונות that the word תולעת is the same gematria as the name ש כ ו צ י ת, which is the acrostic, those are the letters of the last line of the Ana Bekoach prayer, which relates to מלכות. So now we have in עולת תמיד an allusion both to the first line and the last line of Ana Bekoach in the כוונות.

These are relating to חסד and אמונה, and these are the kochot that are able to subdue the klipah of Asiyah, the klipah of of our world, which is representative of avodah zarah, and תולעת, תולעת is a worm. It's something that has no koach, but it's able to destroy things, it destroys things with its mouth. By by us engaging the the midah of תולעת יעקב, the midah of emunah, then we are able with that between the chesed and emunah to subdue these kochot. In the morning we get up and we subdue the kochot of idolatry. And it continues on in the text: ויש כנגדו בקליפה תולע אשר מכלה ואוכל הכל.

The positive force, shefa, the representation of the word תולעת is something where there is התבטלות, it's like a worm. We are totally subscribed to Hakadosh Baruch Hu by totally subscribing and being mevatel ourselves to Hakadosh Baruch Hu. As much as we say that we have no power, we're also attaching ourselves to the infinite power. We are like a pipe attached to a reservoir, we are not getting in the way of that. The klipah, the negative side of that is it's a תולעת, an earthworm, a worm, so to speak, doesn't have much koach other than with its mouth, and that has the power of the avodah zarah, the false representation is something that could be מכלה הכל, it's something that can that can ruin everything.

This is the תולע טמא, it wants to destroy the entire world. ועל כן צוה השם יתברך ברחמיו, הקדוש ברוך הוא in his rachamim gave us the key להקריב עולת תמיד. How do we keep these forces in check? We bring the קרבן תמיד, the עולת תמיד, להתגבר עולת תמיד שבקדושה שהוא בחינת תולעת יעקב על תולע שבקליפה. If we have this force in the world, which is a beautiful world, it's a perfect world, it gives us the perfect amount of opposition in order that we can that that we can choose to see it in the appropriate way and align ourselves with Hakadosh Baruch Hu, and the negative forces will just cease to exist because we won't give them any of the koach.

But that said, we have the key, and this is עולת תמיד, again representing matching up to the kavanot of Ana Bekoach, of the first line and the last line, the chesed and emunah that we've been discussing, that can subdue the negative forces of avodah zarah. So, we'll leave that for now. ודע כי קרבן עולה היא בבחינת לאה. Again, a kabbalistic idea, this is not Leah like the person Leah, but the מלכות breaks up into into two different ideas of the way that Hakadosh Baruch Hu relates to us through מלכות, and we're going to label those Rachel and Leah.

For our purposes, again, we're we're not going to get too far into it, Leah will represent גבורה or דין, which means that any כח of גבורה, of דין, of harsh forces in the world, so they will take on a certain a certain interface in our world, but those are going to be rooted in a כח of דין, of גבורה coming from above, and therefore the they will this is how they become strengthened. So the negative forces are going to be coming through the pipeline of Leah in this system, חסד גבורה תפארת נצח הוד יסוד מלכות is the system, within מלכות there's Leah, and in order to subdue these forces we want to bring a מיתוק, a sweetening in in in the דין, and that should relate to this to this aspect of מלכות which is Leah.

ולכן בא עולת תמיד כנגדה כדי למתק דיניה, כדי שלא ישלוט וימשול תולע הטמא, in order that the negative forces should not have free rein, they should not be unhindered, right? Again, you can have a system a structure of דין, and then sometimes that דין, now that it identified from the overall structure there are oppositional forces, those might have a positive reason for existing in God's master plan, but they themself identify as an oppositional force, and they take take on their own identity. So, if these negative forces, the קליפות, are totally getting fed through this, through Leah, so then they can sort of they can get on they can get additional strength, which can become very dangerous, and therefore Hakadosh Baruch Hu gave us an ability to bring a מיתוק in the דין, which okay, ותולע יעשה עולות, and then the תולע will change into עולות.

We've discussed the switching letters before, that Hakadosh Baruch Hu is putting certain spiritual aspects into the world, like like if you think about words, you can have the different totally different words with the same letters. So the the world is there's really a physics to it. It's just it's scientific in a certain aspect. There are certain spiritual energies in the world, sometimes it could be נגע, and we can we can apply certain avodah and we can turn that נגע, affliction, into עונג, right? So over here he's saying that there we can turn תולע into עולות by applying certain avodah and and attaching ourselves to certain aspect of עולות, the certain aspect of חסד, that will be able to bring a מיתוק, to effect, not to overcome, but to actually bring a מיתוק, a sweetening, to effect at the source of these oppositions in Leah, and to and to temper and ultimately overcome these these negative energies.

וזה שכתוב עולת תמיד, כי תמיד בגימטריא ד' אלפין. תמיד, which is gematria is 444, is 111 times 4, so that is the gematria of ד' אלפין, שלוקחת לאה. The כוונות say that Leah takes the ד' אלפין from the שם אהיה. Without going through exactly what this means, she takes the ד' אלפין in order to sweeten the judgments so that the negative forces will not have uninhibited control in this world. וכל זה מבואר בפרי עץ חיים, שער הכוונות, פרק ד', עיין שם היטב. So this is at least a taste of when we see that the כוונות and we see davenen and it's structured in a certain way, the same way that we can have just ספרים and ספרים written on משניות and גמרא, רש״י, תוספות, ראשונים, we can understand that the the gift of our Siddur was put together.

A lot of it is פסוקים, a lot of it is תהילים, and over here we have a תפילה of Rabbi Nechunya ben Hakaneh, which also has just infinite amounts of depth in reflecting the actual hidden alignment and forces of the world in order to bring it into balance and in order for us to attach ourselves to what's going on at a very deep level. And just to finish off, these ideas have been fleshed out over the past number of shiurim. וצדקתך ופירש, שכל זה מבואר בתורה הנ״ל. Everything we just discussed is explained in the Torah that we've been going through in the past number of shiurim.

כי מבואר שם שהמתנגדים, המחרפים יראי השם, like we explained in the first paragraph of this Torah, that those who oppose and they disgrace the יראי השם, זה נמשך מהאלפין דנפולין. These תלמידי חכמים who have the Torah, but they are presenting themself with a כח that is coming from the אלפין דנפולין, like we said that it's detached, they relate to the Torah and the interface with the Torah not as being מבטל themself to something that really is so much more than that and has infinite capacity, but rather they're just taking it at a surface deep level, and therefore that is the אלפין דנפולין, שאלו האלפין בקדושה הן בחינת לאה.

We had said that, again, in the structure of how הקדוש ברוך הוא deals with the world, Leah, which is a certain aspect of מלכות, this is represents דין, and the אלפין come, so to speak, via Leah. Leah takes those this aspect of Leah, again, we're not talking about the person, takes these אלפין in order to bring a מיתוק in the דין, so that this כח does not represent itself just in oppositional forces. But those who, instead of relating bottom-up, and instead of relating through this koach and being mevatel themself to Hashem, but rather they disassociate themself from hakadosh baruch hu and they take these אלפין דנפולין, sort of like cut off from the source, ואצלם נעשה מזה בחינת המעט מכם הלאות אנשים כי תלאו גם אלוקים.

It's a pasuk in Yeshayahu, we fleshed it out in the in I think was the the earlier the first paragraph maybe. Not only do these opponents weary out, hala'ot is a lashon of to make weary people, but also it's as if they weary out, so to speak, hakadosh baruch hu. Now, hala'ot to make weary is also the same lashon as לאה. And again, this is not a play on words. This is from the outside looking in, it seems like different words with similar letters, but if you understand that the beriah is layered over the spiritual forces in creation, so then it's it it it's really up to us how we take this spiritual energy and whether we deal with it appropriately or what whether it manifests differently.

So these are very deep ideas. כאילו לאה הקדוש ברוך הוא מלעזור. It's as if their kefirah, with their actions, with their opposition, they're making hakadosh baruch hu weary, as if it were, כי מלאה נעשה אצלם בחינת לאה. Instead of attaching themselves and bringing a דירה בתחתונים and bringing Godliness into the world, and being mevatel all of the other priorities, so that everything in this world is an expression at the farthest end, all the way at olam ha'asiyah, things that seem to be kivayachol the most distant from hakadosh baruch hu are totally mevatel and bring Hashem into the world in total expression.

That is gilui yichudo, that's where everything comes together to express hakadosh baruch hu. And instead, they're cutting it off. They're taking the אלפין נפולין, and this represents לאה. It's weary, it's like a misfit. If you have pipes that are not lined up, they'll wear out more quickly, because when things flow through, so then it's a dynamic process, but when they cut it off, there's opposition. It's as if it creates a weariness, כי הם at least the way that I'm explaining it, כי הם יונקים מהדינים הקשים שבלאה. They are being yonek, they're taking the force of din, but in its harsh form of לאה, instead of using the אלפין, this koach, to attach everything back to ratzon Hashem, and to bring a mituk in the din, so that everything is in line.

It's like just parenthetically, a person could be sentenced to a year in jail, but he'll be away from his family and parnasah for a full year, or maybe he'll have five years of community service. The din is served, but there is a mituk in the din. The way that it plays out is going to achieve what's the real purpose of the punishment: to make a person see the truth, to make him aligned with the right priorities. And therefore, if a person can bring a mituk in a din, by using the koachot that need to be applied, but in a way that serves רצון השם, שמשם אחיזת הקליפות הקשות שהם בחינת עבודה זרה הנ״ל, and instead they are disassociating themselves, and therefore the oppositional forces, the din, the gevurah, instead of using it to serve רצון השם, it takes on as if it has its own autonomy, its own force, its own prerogative.

The opposition is not like a coach trying to get you to do better, but it's like an opposing force. That's עבודה זרה. וזה מה שמבואר בתורה הנ״ל, שנופלים בכפירות בחינת עבודה זרה, עיין שם, that the people that attach themselves to these talmidei chachamim, they are essentially hearing kefirah, hearing עבודה זרה. Vehatikun, and what is the remedy for this? אנכי תולעת ולא איש. Like we said, tole'at, olat tamid, we said that we explained in depth how this tole'at is emunah, tole'at is hitbatlut, this is able to go against the תולא of representative of עבודה זרה, we explained this through the kavanot of אנא בכח, היינו בחינת תולא דקדושה שמכניע תולא דקליפה, that the idea of תולא דקדושה, a bechinah of emunah, subjugates the force of תולא of קליפה, which are representative of עבודה זרה.

וזה שמבואר לעיל בתורה הנ״ל שהוא בחינת אברהם, which is חסד, כי כן מבואר שם בכוונות שתולא דקדושה בחינת עולת תמיד הוא בחינת חסד בחינת אברהם. And we explained the flow through from the first line representative of of an aspect of the 42-letter name of Hashem in the first line of Ana Bekoach, and the name that's at the end which is malchut, which is emunah, and the chesed and emunah coming together to subjugate those קליפות, בחינת חסד שבגבורה. Now the, again, a little beyond us, the 42-letter name of הקדוש ברוך הוא that we referenced is an aspect of gevurah, so the chesed within Ana Bekoach is chesed shebigevurah.

וזה שמבואר בתורה הנ״ל שהוא בחינת בגבורות ישע ימינו, that we're using the chesed to conquer, to subjugate the עבודה זרה, that's an aspect of chesed shebigevurah, haynu bechinat chesed shebigevurah. וזה שמבואר שם שעיקר התיקון על ידי שיכניס אורחים תלמידי חכמים בתוך ביתו, we explained earlier on in אות ג that the ikar tikun, how do we do this chesed? Specifically with being משמש תלמידי חכמים. Talmidei chachamim are the embodiment of Torah in this world, so the chesed that we do, we attach ourselves, the chesed towards the תלמידי חכמים, שנחשב כאילו הקריב תמידים. And we said that that's by Elisha, by the Shunamis, we said that's as if one is bringing a תמיד, and within the parashah of תמיד, כי תמיד, which is gematria 444, בגימטריא דלת אלפין, that is how we associate ourselves with the דלת אלפין, and therefore we are unaffected and unimpacted by the תלמידי חכמים שאינם יודעין, because we attach ourselves up through the source.

כי עיקר התיקון על ידי בחינת קרבן תמיד, שעולה דלת אלפין. The עיקר, the tikkun is the sacrifice, the תמיד, and the consistency. This is defining, perhaps we can suggest that why davka the קרבן תמיד? Other korbanot are brought as needed. תמיד frames the day: it's the first thing in the day and the last thing in the day by shacharit and by mincha. Maariv is already the night time, but we frame it out by shacharit and mincha in the beginning and end of the day, שעל ידי זה נתתקנין האלפין הנ״ל. Through this, the אלפין are מתוקן, and therefore These the fallen אלפין that the שדים יהודאן are being יונק from, we are able to be מתקן the אלפין, and again, they will fall away, they won't have a יניקה anymore, because we are aligning all the pipes with the source and, so to speak, there's no שפע that's leaking out that they can be יונק from, and certainly not have an effect of some some of the of the world.

Now, the talmidei chachamim that are being יונק directly from the source, וזוכין לבחינת תולדה דקדושה שבבחינת עולת תמיד, will be זוכה to the בחינה of תולדה דקדושה, which is hitbatlut, which is chesed, which is emunah, and it aligns itself with עולת תמיד, בחינת חסד לאברהם. עיין בתורה הנ״ל, והבן היטב, ותבין איך נכללו כל הכוונות של פרשת שבת בתורה הנ״ל, עיין היטב ותבין פלאות, and you will see unbelievable wonders. Again, we read through the end a little bit quickly because we've been fleshing it out so much. If you have the English one, Rav Chaim Kramer discusses the the the connection with Shabbos Kodesh, with Eretz Yisrael, from the shiurim of Rav Nachman of Cherin, if I pronounced that right, but in any event, an unbelievable Torah, worth chazering and worth chazering at least in the kitzur, just understanding how we relate to talmidei chachamim, how we relate to the Torah, how we relate to the depth of Torah and the hitbatlut, and understanding that wherever we are in the process, there is there is infinite amount of growth that we can have as we attach ourselves to something so much greater, not trying to learn on our terms.

We're not trying to take our point of view and put Torah and put the world into understanding how we can achieve what we want, but rather the idea is that we have the opportunity, the unbelievable opportunity to take this world, this finite world, this physical world, and actually be mevatel it so that it is a הלבשה, but attach ourselves to to the infinite koach of the Torah and attach ourselves, to be mevatel self to Hakadosh Baruch Hu and to the tzadikim, talmidei chachamim, and being משמש תלמידי חכמים, learning from them, and be'ezrat Hashem, we'll be matzliach, and this leads towards the geulah, and be'ezrat Hashem, the Torah כ״ט, treasures await us.