LM 3.2 — Akrukta, Part 2 of 2 · תורה ג׳

Okay, fine, continuing along in ג' עקרוקתא אות ב' עמוד ב' the inside column it says והתיקון: So the first part of it, which was actually in the last recording, we started talking about the koach of נגינה, the koach of music. You know, people talk about the the the different you know the the the power and the koach of hisorerus of music, so he's talking about it more in formulaic terms in terms of the spirituality of where it comes from, different kochos, and he says that the koach of נגינה, which really has a tremendous power to be מעורר a person, he talks about where where it's נמשך from.

There's a certain, it's not just people talking, there's a there's a certain place spiritually where the this koach that's associated with music is נמשך from, such that a person can be impacted even by the spiritual qualities, whether it's a tzaddik or a rasha, with a person who's the who's the chazzan, the the person who's the one who's producing the נגינה, and this will actually affect a person and his avodah. And we we actually said last time also that this koach haneginah stems from the same place that נבואה stems from.

So it's it's really coming from, and we're going to flesh it out a little bit more now, it's really coming from a very from a very place that that that he that that has these שרשים. I think in in by by Shaul HaMelech it talks about like the band of Neviim that they would be that they would you know that there would be some music until they I think so, I don't remember, but they that they would play certain drums or something, it would be מעורר also this koach haneginah.

And we said last time also that there's a Sefer Torat Natan, which goes through some of these these pieces and takes out some of the דרוש and kind of grounds it and links some of it to Likutey Halachot, he says that the the the true koach haneginah really achieves its שלמות when it comes together with the דיבור. The דיבור when you when you have something that's let's say emotional, right, let's say you have a kid crying, right? So if the person is hysterical, there's a certain joy or whatever it is, it finds an expression, you don't even know exactly what the person is upset about, in a certain way it's limiting, right, in a certain way that's why when a person let's say goes to

a therapist, sometimes they want you to speak something out because something that's just like this raw emotion and all over the place and it's it's unquantifiable, you can't even like ground it. When you speak about something, you have to articulate and put it into words, in a certain way it's limiting, but on the other hand what it does is that it gives it an expression. The the koach haneginah, which is in a certain way this raw spiritual potential, it finds a grounding when it's נתייחד with the koach hadibur, and we're going to see today that that the the תיקון for the נגינה is when a person learns Torah shebe'al peh, and it finds it finds expression in Torah shebe'al peh.

And when a person has נגינה from a negative source, then it doesn't ultimately have the שלמות and it ends up being directed into a negative place that could also affect a person's avodah. So he says, והתיקון הוא, so what is the תיקון שיוכל לשמוע נגינה מכל אדם? Now, he's not saying that a person should go hear music from this bad source, but he's saying what's the תיקון for this כח הנגינה such that even if a person would hear this nigun from a negative source, that that he won't be impacted.

In other words, he'll find the shleimus in this certain koach, so that he won't be impacted by these otherwise negative spiritual koach that's that's coming from a negative source of כח הנגינה of music, הוא על ידי שילמד בלילה תורה שבעל פה. A person learns, and we'll see specifically at night, תורה שבעל פה, היינו גמרא שהיא בחינת לילה. Two points about Gemara: number one is that in a certain sense Gemara is compared to layla in general, whatever it is, and number two, that it's that that it comes that the best and the most appropriate time that a person's going to get the most out of it spiritually is learning תורה שבעל פה at night.

First of all, what's the ראיה that תורה שבעל פה is called layla? כדאיתא במדרש כשהיה משה בהר ארבעים יום וארבעים לילה, there's no real day and night as far as we're concerned, so Hakadosh Baruch Hu put in a system of day and night. By Hakadosh Baruch Hu, what's the difference? But Hashem has a certain system of the בריאה, so when Moshe Rabbeinu was by Hakadosh Baruch Hu learning 40 days and 40 nights, לא היה יודע מתי יום ומתי לילה. Over there, it's not like the sun comes up and it's light and it's dark, what's the difference?

But Hakadosh Baruch Hu has a certain system, a certain spiritual system with these different kochos at play. רק על ידי זה כשהיה לומד תורה שבכתב, היה יודע שהוא יום, וכשלמד תורה שבעל פה, היה יודע שהוא לילה. נמצא, so it's we see, שתורה שבעל פה היא בחינת לילה. So first of all, based on this this source, we see that I guess coming from a from a מדרש, a מדרש in Tehillim, so first of all based on this source, we see that the Hakadosh Baruch Hu was teaching in a way that everything was spiritually aligned and the parallel way they were supposed to be.

So by that, that the מדרש brings that night is a that תורה שבעל פה is associated with night, and therefore Hakadosh Baruch Hu was was teaching over the תורה שבעל פה elements to Moshe, and the מדרש tells us that that's what was the time that was that was בעצם night, so we see that תורה שבעל פה is is associated with night, or the kochos are aligned with night, and specifically Gemara, וכמו שאמרו רבותינו זכרונם לברכה in Sanhedrin on a פסוק in איכה, במחשכים הושיבני הושיבני, that in dark places he placed me, זה תלמוד בבלי.

So that's referring specifically to Gemara, which is associated with חושך, וכתיב ולחושך קרא לילה, and we see also that choshech is associated with laylah, and therefore we see the first point of view, the first point that he's bringing here, that this כח הנגינה is is going to be metaken through learning Gemara, and Gemara has these qualities that are that are aligned with with laylah, whatever whatever exactly those properties are, and also that the the time to get your best bang for your buck in a certain sense, or the the time that you can mostly attach to this, is at night.

The reason that the that through Gemara a person is not going to be harmed through the כח הנגינה, so how does that line up? היינו על ידי שילמד ש״ס, when a person learns ששה סדרי משנה and the associated Gemara with it, יתקן השש עזקין שבקנה. A person is going to be metaken the six rings of cartilage in the קנה שמהם יוצא קול. A person is going to be able to be metaken then. Now what does that mean? So we said this this aligns with, again if you have a picture of this just so that we are able to grab it, so Hakadosh Baruch Hu sends, when Hashem doesn't just, you know, make the world the way it is, there's a certain way that Hakadosh Baruch

Hu extends the spiritual flow to our world, and it goes through a mechanism that's called the sefirot. And there's there's a line. So there's six sefirot, and then malchut is the seventh one at the end. We say by ספירת העומר there's chesed, gevurah, tiferet, netzach, hod, yesod are six, and then malchut, we spoke about in one of the other ones, that malchut is like the keli that takes that where it where it finds an expression. Malchut doesn't have its own kochot, malchut is be'etzem that that's why we say when a person is מקבל עול מלכות שמים, we spoke about in the first one, that when a person is totally has total his bitul, and he totally nullifies himself, there's nothing of himself that he's trying

to put into the system, he sees Hakadosh Baruch Hu in everything. We spoke about that that's where a person's tefilot are accepted, he's chen. He sees an expression of Hakadosh Baruch Hu in anything, that's where a person is מקבל עול מלכות. So so he says that Gemara is going to be is going to be associated with malchut. תורה שבכתב is going to תורה שבכתב is going to align with the with the with the six, again the terms are going to become are going to become something we're used to, but ז״א or זעיר אנפין is going to is going to be when we align when we align the sefirot, we're going to talk about those six as as a set of six, chesed, gevurah, tiferet, netzach,

hod, yesod, and then the next one is going to be in the the sefirot align, we said like in a DNA chart, if you have if you have all the individual pieces and they form together to form one of those molecule structures, and everything is structured the same way. So the the the the expression of these six would be חג״ת נה״י, חסד, גבורה, תפארת, נצח, הוד, יסוד would be זעיר אנפין, and then Malchut would be נוק, would be נוקבא, would be a receptacle, would be a כלי קיבול.

So he says that תורה שב and these expressions, so תורה שבכתב is like the six, and then תורה שבעל פה is like the seventh. Where does the תורה שבכתב find expression? You have all these pesukim and things that are really, in order to understand You're supposed to rest on Shabbos. What are you supposed to do on Shabbos? You're supposed to rest. What does rest mean? Does rest mean sitting on my couch? The Torah clearly indicates that you know what rest means. You know why? Because it says if you don't rest, if you don't keep Shabbos, you're going to be put to death.

You know what that means? That means that there has to be a system of accountability. Where's the expression? Where is תורה שבכתב grounded? It's grounded in תורה שבעל פה. So he says when a person learns תורה שבעל פה, that b'etzem is metaken, there's a shleimut there to the תורה שבכתב. That's Malchut that's associated with the six rings of the קנה, the six elements that lead into Malchut, those find a tikkun when when they hit the when they hit the כלי קיבול basically, when they find Malchut. So again, he says that through learning Shas, as a person learns it, and they learn Gemara, and it finds expression, and they articulate it, then there's going to be a shleimut, they're going to be metaken that that element

that was b'etzem in the potential form, when it comes and it's grounded, and you find halachot, and there's a way to there's a way to integrate it into the self, that's where there's a tikkun. וזהו, and now again there's a pasuk, he he weaves into it each time the penimiyut, each time he says a point, then he like weaves it back into the penimiyut of of pesukim and the way that it comes. קומי רני בלילה, a person should get up and sing at night, or קומי there's going to be a tikkun of song at night, היינו שתהא תקומה, תקומה לרינה, תקומה להרינה, there's going to be a a tikkun to the song, היינו על ידי הלילה שהיא גמרא ש״ס, that's going to be through לילה,

which is Shas, there's going to be a tikkun. And in fact there is, right, we find this is the penimiyut of it, we find that there is a certain sing-song, a person is bedavka supposed to learn out loud, and there's a certain sing-song about the the the Gemara. Even the Gemara itself, where it comes up I think with Abaye, there's a Gemara with Abaye a couple times in Shas where where somebody asked something where it seemed to be, well, you know, there's no נפקא מינה. He says, well, גמרא גמור זמורתא תהא?

Hey, if you're learning Gemara only as a song, the Gemara has something behind it. If you're telling me something, tell me, explain to me what the נפקא מינה is. But so, and back then they had simanim also, that was for remembering. But there is some sort of a song and an expression associated with the Gemara, but behind it, he says that Gemara itself is a tikkun for this כח הנגינה, and specifically associated with לילה, which is also מלכות. The night is a time where there's no affirmative thing that's going on.

The moon also, we said, is reflective of the sun, and that's where everything kind of finds an expression in תורה שבעל פה at night. But there's a caveat because what happens if a person, אך כשלומד שלא לשמה, what happens if a person learns shelo lishmah? דהיינו בשביל שיקראו רבי, הלימוד אינו בחשיבות כל כך. Because there's no real neutral. Chovot Halevavot talks about this also in a different place. We think, in the beginning, he says, we think that there are positive actions, like I can do mitzvot, there's negative actions, and then there's things that are neutral.

I just go about my day, and I do things, and I say that they're not positive and they're not negative. The truth is, is that nothing is really neutral because if a person is an active participant in life, whether or not you're doing something that seems to be We associate Asher Yatzar with the כסא הכבוד. When you tie your shoes, you're tying your right shoe first. There's halachot about which limbs to wash first in the bathroom and which, you know, which laces tie first. Every single thing it could be an element of avodah, right?

So if a person lives a life of avodah, you're getting closer to Hakadosh Baruch Hu. If when a person eats, they're serving their own desires, so then they're reinforcing what they want. So there's a problem, because as much as this entire לימוד and this entire avodah of Gemara is really be'etzem associated with התבטלות, that's what it really comes down to. It's going to be an element of כבוד מלכות שמים and this tikkun of the different כחות that we're talking about, what happens if, woven into that, a person is going through these actions that on the outside are learning and they're doing it because they want כבוד for themselves?

So in a certain sense, what are they doing? They're really undermining this entire avodah that they're trying to do, because instead of reinforcing this התבטלות and this מלכות, they're reinforcing their own desire and their own כבוד. So now, this tikkun that's supposed to be going through Gemara is not going to happen the way that it's supposed to happen. So he says, הלימוד אינו בחשיבות כל כך, and it's not going to be reinforcing this קבלת עול מלכות שמים, but rather it's going to be in reinforcing almost negative מלכות.

Every koach, Hakadosh Baruch Hu, you know, created things זה לעומת זה. Everything positive has a negative expression also, so to the extent that there's a positive expression of these ספירות, there's also going to be the אחוריים, so to speak, the אח of them, there's also going to be negative expression of the same spiritual כחות. אך שלומד בלילה, so he says, you know what happens that when you learn at night? See, we don't have day and night. We have electric lights. By us, a lot of these Gemarot that talk about learning at night, what happens at night?

There's nothing to work, there's nobody looking at you, there's no kavod, nobody knows what you're doing, there's no phones, it's totally like you time, it's you and God. And that's why there's a lot of Gemarot also, it talks about a person who wastes the nighttime hours. There's literally nothing to be distracted by. Those elements don't apply as much to us in our generation, but in principle, it could be. What happens when you're alone in the bedroom? What happens when nobody is watching? These times that you are available.

All of a sudden, you know, everybody says I wish I had a day off. All of a sudden, for whatever the reason is, you find yourself, you know, your wife went upstate, you're on a flight, whatever it is, all of a sudden you literally have nothing to do. And what do you do when you're on that flight? You're watching the movie. What do you do during those times when nothing is pulling you in any direction? So in principle, and this koach of night, אך שלומד בלילה, you take the לילה when no one's watching, you reinforce that koach that you're learning really not for anybody else.

You're learning just you and Hashem. Nothing is selfish. חוט של חסד נמשך עליו. What's chesed? Chesed is התבטלות. Avraham Avinu was the one who represented chesed. We know that he served the angels. You know what else he did? He looked at the בריאה with no prior education or information and saw God. He was able to totally put himself aside and see something. There's a chut shel chesed, a חוט of התבטלות. When a person learns at night, it reinforces this חוט של חסד ומגין עליו, and that protects him from having these negative thoughts.

That's going to reinforce learning in a positive way, שלא יזיק לו המחשבה הנ״ל. When a person does actions, it's those little things that reinforce attitudes. So I'm speaking about it more in a practical way than this like spiritual way, but it reinforces attitudes. Throughout your entire day, most of us are just being very reactive to different things. There's a few times, the Rabbi spoke about it in his שבת שובה דרשה, about reinforcing, just exercising the bechirah muscle. There's a few times when all of a sudden you have a chance to do something that nobody is going to know about, or specifically, you know, to help out, or when the person is not going to thank you, and you know, and those are the times when

you know you're not even doing it for the gratitude. You're literally doing it because between you and Hashem, you want to do the right thing when the person is not going to react right. So he says also when a person is learning at night, that reinforces this muscle of learning just between you and Hashem and the כח התבטלות, And that that that's going to be reinforcing that even when you learn in the daytime also, you're not going to have this these these negative thoughts in your head, so that once the learning is in the right place, again, it comes back to being able to be מתקן the כח הנגינה.

ואיתא ו- ואיתא, so back to just plugging in the the spiritual terms with what we said before, but again now we're going to show again weave back in and show that it's reflected this פנימיות in a store in a in a מעשה in Tanach, b'Kitvei HaAri in Etz Chaim, כי צפרים שבקליפה. So this we spoke about last time when he was talking about the the the the משל almost for where this koach comes from. He says that the the צפרים שבקליפה, these elements that he referred to as צפרים, as birds, but these that that that that's where the כח הנגינה comes from in a negative way, הם מוחין שבמלכות דבקליפה.

They are, we'll explain in a second, of השתי השתי השתי ציפרין, והשתי ציפרים חיות טהורות הם בנין מלכות דקדושה. So we we said that just briefly to make it at least flow so that we can move on to the next piece. So the way that the structure works is you have what's called the מוחין. There's let's say the intellectual aspects of the the more abstract way, which is going to be חכמה, בינה, and דעת, or כתר, חכמה, בינה, depending on how you count it. Then afterwards come let's say the emotional ones, there's חסד, גבורה, and תפארת.

And then afterwards it's almost like the practical it's like I learn from a rebbe, then I this thing then I integrate it into myself, and then I have to package it up in terms of being able to pass it on to the talmid. Those ones about being able to pass it on to the talmid is going to be the נצח, הוד, and then יסוד goes down. So נצח and הוד are what get ready to pass it down into the the so the what nourishes the next the next stage of of of the בריאה, or the next stage of of השתלשלות, is going to be the נצח and הוד get ready to pass it on through the יסוד, okay, to מלכות.

What so מלכות again is the כלי קיבול. What are the first two things of מלכות that are able to receive, the first two stages of that? Again, you have the חכמה and the בינה, what's called the מוחין of the מלכות. So he's again, the Kitvei HaAri says that these צפרים שבקליפה, the נצח and הוד in קליפה what's what's going to be nourishing, that from them is where this נגינה comes from, those are what ultimately are going to set the stage and build up the highest degree of the מלכות.

So when when we're going to when we have when we have the the מלכות, the כלי קיבול, what's it made up of? It's made up of where it nourished from. If it nourished from a negative place, then the entire thing, instead of being עול מלכות שמים and being in a positive way, it's going to be dictate what what governs your actions and what you have as ביטול to is going to be really coming from a negative place. And therefore, he says, לפיכך נשתבח דוד לפני שאול, when really he was Doeg HaAdomi was doing it in a negative way because he wanted to make Shaul jealous, it seems, but when he was trying to describe David, what was David?

David was the מלך, and he wanted to say that David has this כח המלכות. How do you explain that David has this כח המלכות? יודע, because his מוחין, his דעת, the חכמה and בינה of that מלכות, he was יודע נגן. He knew he was coming from this the building up the כח המלכות from these same כחות that that are the source of the כח הנגינה, which is also the source of נבואה, כי הנגינה היא בנין המלכות, because so he was explaining, you know how he was saying that David Hamelech had this כח המלכות?

Because he has the כח הנגינה, and the כח הנגינה is actually what builds up the מלכות. And and and and that was where you see that this ties together, that this נגינה is what flows through the מלכות, לכך ראוי למלכות, and that that's where we see that David Hamelech was ראוי for מלכות. וזה שכתוב אצלו, and further it says about David Hamelech in Tehillim: מאחר עלות הביאו, that David Hamelech was taken from behind the nursing sheep to tend to the flock of Yaakov, of Klal Yisrael. The Midrash says that David Hamelech when he would when he would nurse the sheep when he would tend to the sheep, he would literally do he would take the young ones who couldn't eat very hard grass, and he

would let them out to the field first that they would eat the top of the grass, then the older ones would eat the middle, and then the stronger ones would get the bottom. He literally, we see by Moshe Rabbeinu also, that that little שעפעלע that he carried out you know, that that couldn't go, and that's when he found the when when he found the burning bush. So he says that this pasuk, that it says that David Hamelech was taken behind from the nursing sheep, what are nursing sheep?

היינו מאחר המניקות, plugging in the פנימיות of it, what are the nursing factors? What are those nursing element that that give to the מלכות? היינו נצח והוד, these are the elements that give on to the next מלכות, כי הם מניקים לנביאים, this is what is the source also, it's משפיע to give נבואה, והם בנין מלכות. And this is what builds up מלכות, and it's going to be משפיע to the to the צפרים, that's what we said that they are the בנין המלכות. And we see now also that woven into the pesukim the פנימיות, that we see that these nursing elements of נצח and הוד, which is the source, we said, of the כח הנגינה, which is building up the מלכות, and therefore, that a person

who's יונק from נגינה in a positive way builds up his ol malchut shamayim, and it manifests its way where with the same source of נבואה he's able to relate to avodah in a positive way, and a person who's listening to כח הנגינה coming from a negative way, instead of being מבטל himself to ol malchut shamayim, he wants malchut shamayim to be מבטל to himself. He's injecting the negative way and that's why we say that you can reinforce it by learning Gemara at night, where you're where you מבטל your own כוחות and and it finds a tikun for this whole for this whole process, although there's a danger if a person learns shelo lishmah, and that's why where a person learns at night, there's a חוט

של חסד that reinforces that that idea, that he's able to build up his his מלכות. Now, we see again, for the third time, the first like, I don't know, fifteen or so are coming are coming back. We said the first line over here that we're explaining certain מימרות of Rabba bar bar Chana in Shas, which of course, is what we would have seen had we just looked at the Gemara with Rashi or Rashbam in Bava Batra: וזה שאמר רבה בר בר חנה, now let's read this in into what this piece of אגדתא is telling us according to רב נחמן.

וזה שאמר רבה בר בר חנה: לדידי חזי לי ההוא אקרוקתא, I saw a צפרדע, I saw a it's a frog, but we're going to say צפרדע because we're going to use the Hebrew word. ופירש רבינו שמואל, and the רשב״ם says, what's an אקרוקתא? A צפרדע. What's צפרדע? צפרדע is really a reference to two different words, היינו צפור דעה, these צפרים of דעה, these sources, these spiritual forces is where the כח הנגינה comes from that builds up the מלכות, and what is the צפור דעה? What's the tikun of the צפור דעה?

It says דהוי כי אקרא דהגרוניא, where it says that this is and it was as big as a city of the of called Akra deHagrunya was the city. That's the koach of the גרון. קרא, דהגרוניא, קרא is to call, and גרון is the throat, and what does that mean? לשון קרא בגרון, היינו שהנגינה נמשך ממנו, it's a reference that from these צפרים that's where the כח הנגינה, the koach of the throat comes from. So I saw a frog that's as big as the city called אקרא דהגרוניא, ואקרא דהגרוניא כמה הוי?

What's the tikkun? What's the שלימות of this Akra deHagrunya? שיתין בתי, of course. Sixty masechtot, it's sixty houses big. The city of Hagrunya was sixty houses big, היינו על ידי מה דמתקן בבחינת קרא בגרון, where where is this שלימות, where is this tikkun of this נגינה, of this קרא בגרון? על ידי שיתין בתי, the sixty houses, היינו על ידי ששים מסכתות. ופירש Rabbeinu Shmuel, and the Rashbam says: תלמודא קאמר לה. He's just breaking up the story. The question of אקרא דהגרוניא כמה הוי, כמה הוי שיתין בתי, in the context of the story, it says there was a frog that was as big as the sixty houses.

Says the Gemara, not Rabbah bar bar Chanah, says the Gemara, by the way, and what's this Akra deHagrunya? It's sixty houses, it's sixty masechtot. Back to Rabbah bar bar Chanah: אתא תנינא ובלעה, a נחש came and it swallowed it up. פירש Rabbeinu Shmuel: רבה קאמר לה. This is going back in Rabbah bar bar Chanah, דהיינו על ידי שילמד שלא לשמה, what happens? But if a person is going to learn for the wrong reason and to the yetzer hara, יבלע אותו ילמד יבלע אותה, then the נחש is going to swallow it up.

The koach and the tikkun that could have come from learning and this כח השבתלות is going to get swallowed up, that's going to be where he learned shelo lishmah, and that enters the yetzer hara into it and it's going to swallow the כוחות that could have been accomplished. That's the נחש. וזה שפירש רבינו שמואל: רבה קאמר לה. And this that he says that Rabbah is saying it, היינו על ידי שילמד בשביל שיקרא רבי, that what does it mean, רבה קאמר לה? It says that since a person learns in order that he should be called Rebbe, he's entering in his own personal things into it, that that's what it's referring to.

אתא פושקנצא, comes a raven, comes an עורב, u'Pireish Rabbeinu Shmuel, and the Rashbam explains, what's a פושקנצא? An עורב. היינו על ידי שילמד בלילה, cuz עורב is a לשון of ערב, but if you learn at night, מלשון ערבית, ובלעה, so then you're going to be that's going to swallow up the נחש, that will protect. So again, you have this this this these this צפרדע which is a reference to these certain spiritual kochos called the צפרים that are associated with the כח הנגינה, the the city of הגרוניא, that the the city of הגרוניא is a reference to כח הדיבור.

What's the tikun for that? Sixty houses, that's how big it is, is learning Shas, learning Torah Shebaal Peh. What's what could swallow that up and make it that it's not going to have that חשיבות and be as effective as building up the מלכות, that that a person learns it for his own purposes, that the נחש swallows it, but what's the protecting against the נחש? The עורב, the ערב, learning at night, building up those muscles, ובלעה, היינו מגן עליו מן הנחש, that will protect from the נחש. Why?

וסליק ויתיב באילנא, because this עורב is going to go rest in a tree, ופירש המהרש״א שהוא בחינת אברהם. What's the tree? אשל אברהם, שכתוב אצלו ויטע אשל אשל שאברהם בחינת חסד, because Avraham is in the בחינה of chesed, and therefore, we said that when a person learns at night a חוט של חסד goes over him. Now, you have his bitul, and that's going to protect him from having these negative intentions. when it comes to learning, היינו שהחוט של חסד שנמשך עליו מגין עליו מן הנחש. That'll protect you from negative intention.

So the next time, we were talking about on Shabbos, right? The next time you're in a position where you find yourself doing something for somebody, and those end up being where the people are the least appreciative, the truth is is that it's bedavka those things that build up your muscles. Every other time you do something, there's a we were talking about in learning one time, that a little fire and brimstone, but okay. But I think I think Rav Chaim Shmuelevitz brings, he says, you know, there was a certain thing going on in the Mir at the time, or whatever.

I think years ago guys were like selling they were handling refrigerators or something, like coming from America, and they would be running in and out of seder to go like deal with things. And so Rav Miller told me I think that was going on in the background when when he gave like a particular shmuess. That's where Rav Pinkus brings this down. So he says that he said that, you know, people are going to get to עולם הבא, and all of a sudden, there's going to be like, you know, a lot of like refrigerators or whatever.

He says because what happens is is that your learning, says your עולם הבא הקדוש ברוך הוא gives you the power to dictate how much things are worth to you. So if you're going to say that a half an hour of morning seder is worth a hundred shekels, so now then Hakadosh Baruch Hu is going to use your value of it. So so what dictates most of the time, let's say you come and learn on a on a night, you learn the daf late at night, or you learn on a Sunday morning, most of the time, there's going to be those, okay sometimes you can't come, but there's going to be those times where all of a sudden, you're balancing A against B.

It's the point of conflict, right? At the point of conflict is where values are dictated, where if you have nothing else to do anyway, so then it's nice to come learn, why not? The question is is when two things are in conflict, that's where you define the value of A vis-à-vis B. So at that point you say, this is where I say, you know what? I can make a hundred dollars, I can go hang out with a friend, and learning is more important, so that's where you say learning is more important than that.

So where a person has a חוט של חסד, in those times when it's the most difficult, that's where that that's where you say this is what this is what my chesed is worth, this is this is what my learning is worth, and that is going to help you the rest of the time. That means that if all of a sudden when I have to when I have to make a million dollars, and I decide that five five minutes of learning is worth a million dollars, that means that the rest of the time that I'm learning, and that nothing else is in the way, my learning is worth a million dollars every one of those seconds, because at the point of conflict, I decided what it

was worth. So when a person learns, and nobody's paying attention to him, and there's no kavod, and you're not going to get any credit, and you're reinforcing those muscles, that's literally what's going to protect you the other 99.9% of the time for protect, and that's why the חוט של חסד is going to be over him. My my take on it, the חוט של חסד is going to be over him, and it's going to protect him. תא חזי כמה תקיף חילא דאילנא. You see how strong he was he was in awe, you see how strong this tree is, this חוט של חסד.

היינו שרבא משמיע השמיע את עצמו שכל כך גבר עלינו חסדו, that the chesed that's reinforced by learning at night was so strong, שאפילו על זה יכול להגן, that it could protect him even from having negative thoughts during learning the rest of the time. ובזה and now we're going to see the penimiyut and relate it to a Mishnah that we all know in Avot. ובזה יתישב הסמיכות של המשנה: עשה לך רב וקנה לך חבר והוי דן את כל האדם לכף זכות. So we didn't read it like this before, but what is the association between these three parts of the Mishnah?

כי על כי על ידי ששומע הנגינה כנ״ל, when a person hears this neginah from a kasher place, הוא מתקן בנין מלכות שלו. That's what we've been talking about, by learning at night and being metaken this כח הנגינה, he builds מלכות on an individual level. We saw that David Hamelech was able to extend it even to the שפיץ מלכות, to do it on a on a on a national level, but a person is able to build up his עול מלכות שמים and engage on an individual level. And but over there, it's got to be וזה עשה לך רב, היינו שיתקן בחינת מלכות, because we all have our own biases, right?

A person learns how does a we mentioned one time before, I think I heard b'shem the Chazon Ish that a lot of times a person can be going down totally the wrong path, and they only made one mistake, right, at a fork in the road, they made one little mistake, and then they built up a whole thing that made sense, everything made sense, but it was traced back to a mistake. At a certain point, how does a person know that he's going in the right direction? So you need some sort of an objective barometer to measure yourself up against.

That's where it says עשה לך רב. Like the Mesillat Yesharim says that that a person is standing in a hedge maze, and if you're going if you're going in the hedge maze, so that's why you look to Chazal. They're the ones who know who understand how the יצר הרע works, and they're they're coming from a point of emet and a point of Torah, they can guide you through. So he says עשה לך רב, a person has to build up the מלכות. They they have to they have to have this tikkun.

וזה על ידי קנה לך חבר. Put it on the chair so it doesn't vibrate the whole table. Says היינו שיתקן says היינו שיתקן בחינת מלכות וזה על ידי קנה לך חבר. How does a person build up this malchut? Through קנה לך חבר, היינו על ידי קנה שהקול יוצא ממנו, the kaneh which is the windpipe. How does a person make this shleimut? How does a person make this tikkun? How does a person learn that it's metaken, that it's through the kaneh, it's through the windpipe, it's through and we said the ultimate yichud of that is where the kol is associated with dibbur also, and that's going to be through this neginah at night.

What does it mean קנה לך חבר? שמחבר שני כרובים, because it's another reference to these tzipporim. That he takes these two things, that we said that the tzipporim was the netzach and hod where the neginah comes from, and that's what really gives the forces to the malchut. That, so he says there's another reference to that, that this is עשה לך חבר to where can you find the shleimut in these tzipporim, is also that you're mechaber the כרובים להיות פנים בפנים כמער איש ולוית, that it's going to be like פנים אל פנים, what we say that in the Beit HaMikdash, when the Jews were doing what they were supposed to be doing towards הקדוש ברוך הוא, the keruvim were looking at each other.

How do you find the shleimut that the keruvim come together, that these forces come together? When we're doing what we're supposed to be doing klapei our avodah and הקדוש ברוך הוא, ובזמן שישראל עושין רצונו של מקום, that's where they're פנים בפנים, right? Face to face. If you Google in in relationships, you could find an entire all these articles on turning towards each other, besides for just what you say. The expression in Kabbalah, it has other connotations of being פנים בפנים, or פנים באח, אח באח, but if a person is, when people are פנים בפנים, that's the expression of relationship.

Ve'azai, and therefore, there's a warning, however. What happens now that you achieve this malchut? You have tremendous koachot now. That means that you literally have your hands your hands on the reins of the briyah. אזי כשיתקן בחינת מלכות שלו ויוכל למשול בכל מה שירצה. Now, all of a sudden, you have a certain shaltanut on things. Now you're a Melech. So now you have to be very careful. If you came for this, this will be worth it. ויוכל להמית זה ולהחיות זה. Now you have the koach literally, it could be in certain ways, of life and death in your hands.

ונמצא עולם חרב. Now, what's going to happen if you're going to have certain hakpadot, right? There's a Gemara as well when Rashbi came out of the cave. What's going to happen if a person now harnesses this כח כלפי himself, he literally harnesses this koach, but then when he looks at others who aren't holding where he's holding, he has certain hakpadot. לזה אמר והוי דן את כל האדם לכף זכות. So now עשה לך רב, קנה לך חבר, but now that you have this כח המלכות, you have to be very careful now what you're going to do with this koach.

You have to be דן לכף זכות, שצריך לדון את כל אדם לכף זכות כי אין הקדוש ברוך הוא חפץ בחורבן העולם, כי לא תהו בראה לשבת יצרה. There was a this vort will be the takeaway, and then we're almost finished almost finished with the piece. I saw from Rabbi Mordechai Miller of Gateshead, his talmid of Rabbi Dessler. I forget in what context he mentioned the point, but it was a brilliant point. He says everybody has certain things that they work on. So let's say I'm working on not talking during davenen, or coming before berachot, or whatever it is, right?

So I come, and little by little In the beginning it's hard. I work on it, and little by little, you know, you use hergel, you do it, and after a week, a month, two months, a year, two years, three years, it becomes something that I do, right? And now, because I worked on a particular sensitivity, so now I set that as a new floor and I'm able to work on my avodah. The problem is is that you have something else that you're working on. Everybody has certain things that they're working on, certain things that they're not, hopefully, right?

You weren't working on the same thing that I'm working on. So he says, it's a tremendous nisayon when I'm engaging in one element of my avodah, and therefore, it goes from something that's outside of me, and then it's something that I'm able to integrate into myself, and now it starts becoming a part of who I am until I start realizing that, you know what? It's not so hard, it relates to something that's part of my hanhagah, and you become intolerant. There's a very, very fine line between being able to raise yourself in terms of your degree of where you're holding, and not having it breed an intolerance of others, so that all of a sudden Nobody should talk during davenen, let's say.

But all of a sudden, somebody else you were checking your phone during davenen for a hundred years, and then all of a sudden you worked on it, you get to certain things, and all of a sudden you look at everybody else and they're a total rasha. They totally don't care about davenen, and you're yelling at them in the middle of shul, and A person has to be able to balance growth and intolerance of others, and that's with this piece. That's your takeaway, if you came for one thing else.

He says, after a person goes and they grow in עשה לך רב and קנה לך חבר, don't go anywhere yet. דן לכף זכות כל אדם לכף זכות, because all of a sudden you're going to be critical of others, and that's going to destroy the world. Go back into the cave! And he says, ובשביל זה מרגלא בפומיה דאינשי, going back to what we started last week, this whole the the background of this piece was that he was addressing a certain chazan who from the כח הנגינה, and he was addressing a certain circumstance that happened, what about חזנים בזמן הזה?

ובשביל זה מרגלא בפומיה דאינשי עכשיו לומר שהחזנים הוא, it's a business, הם שוטים ואינם בני דעה, that they are שוטים. Why? They don't have this chochmah, they didn't build up their deah, why? Because it's not necessarily coming from this pure place, כי עכשיו מלכות דקדושה בגלות. The malchut of kedushah is b'galut. It's not well-settled. It's not attached in the way that it's supposed to be attached to these positive kochot, but rather, the מלכות דקדושה, the שכינה, מלכות is שכינה, ש-ש-שוכן, where there's an expression of Hakadosh Baruch Hu in this world, it's in galut.

It's not grounded. The the the spiritual koachot of truth and emet and the way it's supposed to be are not finding expression in this world, they're not reflected. The Shechinah is in galut because of So the malchut over here, the מלכות דקדושה is in galut because it's finding expression not in in the the kochot of where they're supposed to be. ועל כן הנגינה שנמשכת מאתר דנביאים, this neginah which is coming, it's nimshach from the same place as נבואה, מבחינת מוחין ודעת דמלכות דקדושה. And it it it it's again, the netzach and hod, the tziporim come and they build up the first elements of the next stage of the daat of the of the malchut in a positive way.

עכשיו שהמלכות בגלות, ועל כן הנגינה נפגמת. And he says now that that the people who are singing, so to speak, the כח הנגינה is coming from a place that's pogem, that's nifgam. It's coming from a place that's not only trying to find expression from avodat Hashem. They're doing it for money, they're doing it for ulterior motives, and there's a pegam over there. ועל כן החזנים הם בלא דעת, כי אין להם כח עכשיו להמשיך הנגינה משרשה שבקדושה. They can't they they could harness this tremendous koach of a neginah, and they're not utilizing it properly.

And again, there's no middle ground. There's positive and there's negative. So okay, they need a job. But he's not even saying they're resha'im, he's saying that they're using it only for self-serving purposes, שהוא בחינת מוחין ודעת של מלכות דקדושה. And this is what we're talking about. אבל לעתיד, שיתעלה מלכות דקדושה, לעתיד לבא, אם ירצה השם, במהרה בימינו, that there's going to be a מלכות דקדושה, והיה ביום ההוא יהיה השם אחד ושמו אחד, and this world is going to be totally That's why what's the height What's the highest holiday, in a certain sense?

Of course, Purim, right? Where it's not that you get Hashem is not in the Megillah, it's just that this world is the ultimate expression of Hashem. It's the ultimate reflection in the everyday. You're going to open up you're you're going to open up a newspaper, and you're going to look back and you're going to read through a half hour of 11 years of history in Shushan or now, right? And all of a sudden you're going to say, "Of course somebody is playing chess with the world." Want just finishing up this, says, "Of course somebody's playing chess with the world.

אז לעתיד שיתעלה מלכות דקדושה, והיה השם למלך על כל הארץ, אזי תתעלה ותושלם הנגינה." That's where this כח הנגינה is going to be מתוקן בבחינת דעת דמלכות דקדושה שמשם נמשכת הנגינה. Vezehu: כי מלך כל הארץ אלקים זמרו משכיל. That the that the intellectual one, the daat, is going to find expression in sing in song. כי אזי, כשהיה השם למלך על כל הארץ, but not in the present. At that point, Hashem is going to be מלך on the entire earth, ויתעלה מלכות דקדושה, אזי זמרו משכיל. That's where That's where the דעת is going to be reflected in the in the song.

היינו שהחזנים המזמרים יהיו בדעת ובשכל. And those people that are tapping into this כח הנגינה are going to be totally in line with דעת and שכל. Anyway, על ידי שיתעלה מלכות דקדושה, ויקבלו הנגינה משרשה שבקדושה, because מלכות is going to be elevated, and it's going to be able to find קבול from from from this על ידי שיתעלה מלכות דקדושה ויקבלו הנגינה, and it's going to be nourished from the appropriate place, שהוא בחינת דעת ומוחין של מלכות דקדושה, that that the נגינה that at that time is going to be, is going to be nourished and finding sustenance and expression from the appropriate place, and that's where there's going to be a יחוד and a שלמות, ultimately between the קול and the כח הדיבור, and that's where

ultimately it's going to be a total תיקון. At the end over here, he plugs in three small pieces that really should have just been plugged in earlier. I don't know why it's structured like that, but just to mention it. וזהו: כי גדול So the first one, as we said, that a חוט של חסד, for a person who learns at night, is even more powerful than קול. So that that even when a person when a person has the כח הנגינה from a negative place, but the חוט של חסד, when a person learns at night, is able to protect him even from those negative כחות.

וזהו: כי גדול מעל שמים חסדך. So this פסוק in Tehillim, שמים הוא בחינת קול. שמים is is a is a reference to קול, כמו שכתוב: משמים השמעת קולך. So see that שמים and קולך align. כי על ידי החסד, היינו בחינת חוט של חסד, so so we see a קשר between שמים and קול, and therefore it says through חוט של חסד, היינו בחינת חוט של חסד הנמשך שעל ידי שלומדי תורה בלילה, that comes from learning Torah at night, על ידי זה נתקן הקול כנ״ל. Through learning Torah at night, we're able to have a תיקון of this of the קול of the נגינה, even if it was coming from a negative place.

וזהו: כי גדול מעל שמים חסדך כנ״ל. This is the פנימיות of the pasuk, that even bigger than שמים, even bigger than קול, even bigger than the כח הנגינה, even if it was coming from a negative place, could find a tikun from chesed, from this חוט של חסד of learning at night. Second piece that had been omitted: השתי צפרים דקדושה. Said that נבואה flows to מלכות. השתי צפרים דקדושה שמשם הנבואה נמשכת, these two צפרים, these two כחות, we said that that that from where נבואה comes from, הם בנין מלכות דקדושה is what builds up the next level in the spiritual flow of מלכות.

ועל כן העמדת מלך, and therefore the appointment of a king, the מלכות, היה על פי נבואה. That's why מלכות is built up for you need a נביא to make a king, it's through the כוחות of נבואה, that's what builds up מלכות, and that's what we were we said also in our terms: ככל מלכות בית דוד שהיה על פי נבואה, שנבואה נבואה נמשכת מ... והנבואה נמשכת מן הכרובים, and נבואה comes from the כרובים, like it says by משה, וישמע את הקול מדבר אליו מעל הכפורת, that we know that the that the נבואה came from between from between the כרובים on the ארון, שהם בחינת שתי צפרים, that the כרובים also are a reference to these two separate forces that we said when the צפרים get together

and they have a they have a tikun and a המשכה, that's when they're פנים בפנים, the כרובים are brought together, על כן הם בנין מלכות דקדושה. So it's another reference point again in the פנימיות in this pasuk showing that the נבואה is what built the כח from where the נבואה comes from is also what's building up מלכות. And the third thing that was omitted is מאחר עלות הביאו, that this pasuk we said that דוד המלך was coming from behind the nursing sheep, היינו מאחר המניקות, כי הם יונקים לנביאים, that that the that from behind the מניקות, the nursing things, the צפרים, the נצח and the הוד that are going to be יונק the נביאים.

So now we're going to give another remez from this pasuk: וזהו מאחר עלות, what does it mean from behind the nursing ones? היינו שדוד המלך, עליו השלום, היה יכול לתקן ולהעלות גם הנגינה שאינה מאדם כשר, that David HaMelech was coming from from behind these forces, he was able even to be metaken this negative נגינה, להעלות, because we said that from where the נביאים come from, it's nourishing the same kochot of the נגינה, להעלותה אל הקדושה and to elevate it. וזהו מאחר עלות הביאו, from the אחר, from from the אך, from the negative side, even the negative side of what was nursing, the the negative side of נצח והוד, from if a person has the the the kochot and the נגינה that are negative because he

wasn't לשם שמים, היינו גם הנגינה שהיא מאחורי הקדושה, even the koach of a נגינה that was coming from the negative elements, because every positive spiritual force has a corresponding negative force, it's בבחינת מאחר עלות, it's the אך of of these עלות, the אך of these of these of these nursing things, the אך of the נצח and הוד. The קליפה side of that, מאחר המניקות, כי הנגינה דקדושה הוא מהאתר דנביאים ינקין, because the נגיעה נגינה on a positive way is where nevuah comes from, והנגינה שאינה בקדושה היא בבחינת מאחר עלות, and the נגינה on the negative side is called מאחר עלות.

It's not that נצח and הוד are building up in a positive way and going towards מלכות, this is the opposite side of these nursing faculties of this נצח and הוד that are nursing onto the next spiritual flow that are going to build up the מלכות, מאחורי הקדושה. ודוד המלך, עליו השלום, היה יכול לתקן נגינה זו גם כן, and David HaMelech also was able to be metaken even this negative one, ועל ידי זה נתעלה מלכות דקדושה, and through building up the malchut of קדושה, כנ״ל, ועל ידי זה נתעלה מלכות דקדושה, and through this he was able to build up the positive malchut.

וזהו מאחר עלות הביאו לרעות ביעקב, being מאחר עלות, even from the negative side of the neginah, he came to to shepherd Klal Yisrael, he was able to build it up in a positive way, כי על ידי זה, that he built up the מלכות דקדושה, זכה למלכות כנ״ל, he was zocheh to malchut. Okay, so that was a sort of amazing trip. I was thinking, just because one of the ways to ground these pieces is Likutey Tefilos are tefilos that track Likutey Moharan, turning some of these these ideas into how we can turn into a tefilah, maybe if we have time, if you if if anybody else can look, we'll just follow up if we can with a read through of the corresponding tefilah, so we take

some of these concepts and show how we can try to relate to them, because that's how the tefilos are structured from Rabbi Natan, relate to them in a tefilah context. So we'll follow up with that, but a lot of material, and Im yirtzeh Hashem, next time.