LM 30.4 — Meishra d'Sakina, Part 4 of 5 · תורה ל׳

Be'ezrat Hashem, we are up to the fourth shiur of Torah ל', we're up to paragraph ז', and we will highlight some of the ideas that we discussed so that we can carry them forward. If we had to sum up the the the main point of the Torah until now, it is: how do we relate and position ourselves to relate to HaKadosh Baruch Hu? Hashem created a world so that we should have a relationship with Him, which means that it's not just a plus, it's not just nice for our benefit, it's essential, and it's inherent in the process that we should be able to have a relationship with Hashem.

The challenge is that if we are נבראים, if we are created beings, we are created within a structure, and we are בעלי גבול, we have limitations. How are we able to directly relate to HaKadosh Baruch Hu, who is כביכול אינסופיות, He is בלתי גבול, He created the system and therefore He's outside the system and certainly outside of any frame of reference that that applies to us? So we started the Torah and said kivayachol from Hashem's perspective, Hashem created a system of צמצומים as a means that אינסופיות, that infiniteness, could generate, create, relate to a finite system.

And go back and listen to the to the other shiurim. But one example that we've used before is if you have white light that is totally blinding, nothing would be able to receive it in any meaningful way, if white light was shined through a prism a prism, then the white light is נכלל all of those colors which were otherwise indistinguishable and unrelatable in the original, and yet when when shined through this through this mechanism, through this catalyst, now it presents itself in such a way that is going to be relatable in the seven colors of the spectrum.

So we're not going to focus too much on that now, but the the idea that we then transitioned into is: how do we position ourselves as a כלי, as a receptacle? A receptacle has two features, we could say. One of them is to limit, to create boundaries. So if you if you had, let's say, you know, an ocean, and then you took the unlimited expanse of water and you put it into a cup, it's going to define those boundaries. But the other thing that it does is not just confining something and being restrictive, but what it does is that it creates a mode of expression.

So the same thing that in a certain way is a concealment also becomes an avenue for revelation. So how do we build up this כלי, what we in the language we use, how do we build up this מלכות in order to receive and create a גילוי from from what HaKadosh Baruch Hu pours into the system, pours into the world? So we explained that in order for this כלי that is designed to facilitate גילוי to fulfill its purpose, it has to have total התבטלות. We explained this as מלכות דקדושה. The example that that the Torah gave was the moon to the sun.

The the moon is much smaller, it's not going to be the same strength as the sun, but on its own terms, it will accurately reflect whatever is shining at it. The the only thing that would create a blockage or even a distortion is if it introduced anything from the outside, anything from its own. The מלכות has to be לית דגרמיה כלום, it can't have anything from its outside, which means that everything, all of its resources, everything in the world is a means towards an end. It's a means towards relating, to receiving, it's totally connected to its שורש, it's totally, so to speak, upward looking at the משפיע.

To the extent that any of these resources were not looked at as being part of that process, but rather they took on an identity of their own, then it would be disconnected from its source, and instead of having מלכות דקדושה, we would say that the מלכות, or sometimes we say the שכינה, would be in גלות, it is not in its own place, attached to its own purpose and attached to its source. Some of the examples that we used of this idea where the means were now took an identity of their own, one of them was money.

Money is essentially a resource, money is a so that, there's no inherent pleasure or purpose to money other than what it can facilitate and buy. If there was a תאוה for the ממון itself, rather than what what we said as a שונאי בצע, a hatred, as it were, for the money itself, then the כלי would not be able to fulfill its function. So in order to build up this כלי, we said that one would have to have a שונאי בצע, a hatred for profit, for money for its own sake. Another example that we used where the מלכות would be in גלות was was, let's say, science, knowledge, even philosophy, right?

In certain ways, these things should give us an ability to reach towards our ceiling, to appreciate within within our abilities the חכמה of Hakadosh Baruch Hu. If we were able to look into the world and appreciate the sciences and so on, this should give us a tremendous appreciation for the unbelievable, divine divine חכמה as we relate to it. And yet, what should be the greatest opportunity for גילוי, for revelation, sometimes, to the extent that it's that it's a tremendous light, actually becomes the ultimate חושך, it becomes the ultimate concealment. We think that we have בעלות, we own, we understand, and now we become בעלים of the world.

And this is essentially a בחינה of the ארבע מלכיות, the סטרא אחרא, instead of everything being servants of the of the ultimate מלך מלכי המלכים הקדוש ברוך הוא, then these are separate מלכיות. They take on their own agenda, their own culture, for their own purposes, and the שפע that's being pumped into the world so that we can look upward and appreciate Hakadosh Baruch Hu splits into פירוד, and it it it serves its own functions. So how do we how do we now reattach everything to its source, to Hakadosh Baruch Hu? We explained in the last paragraph through the מידה of chesed.

If through חטא, through עבירה, through turning away from Hakadosh Baruch Hu, rachmana litzlan, we we now put the שכינה and the מלכות into גלות, it needs to be separated and reattached through teshuvah, through tochacha, through achieving, we're going to see, a clarity, a reorientation, and that is how we are going to re-establish the כלי as a receptacle for kedushah and being being defined as מלכות דקדושה. As we talked about the system, we talked about a lot of other ideas along the way: the the transmission between שכל עליון to שכל תחתון, the role of a Rebbe, the role of Torah and מצוות, in being able to bring in the אור, the idea of building up the כלי through שמחת המצוה and specifically associated with שלש רגלים, and that's what we said.

And but where it becomes disassociated through חטא and descends into גלות, so now we're talking about re re-establishing the מלכות דקדושה. Paragraph ז: ועיקר התגלות החסד הנ״ל. This גילוי, this leveraging revelation of חסד, שעל ידו קוצרין וחותכין ומבדילין, that we're going to use to cut, to separate, to to make a הבדלה. It became became intertwined, indistinguishable, the שפע was now pouring out towards, we said, these other avenues, these other priorities and ideals, we have to cut them, separate them, make a total הבדלה, את הדלות הנ״ל, the the דלת we associated with מלכות, we explained in the last שיעור, מארבע גליות של עכו״ם, from the four גליות that are associated with other nations, priorities, cultures, הוא על ידי תוכחה, that will be through תוכחה, through, usually תוכחה is translated as rebuke.

I'm just going to mention, Rashi actually has a similar לשון a couple of times. I'm quoting from Rashi in Parashat Chayei Sarah, פרק כ״ד and it's פסוק מ״ד: הוכיח, בירר, to clarify, והודיע, and to make known, וכן כל הוכחה שבמקרא בירור דבר. So we're talking about making בירורים. This tochachah is going to make this havdalah, to clarify, to separate, to restore the purity. So again, the the the עיקר חסד through which we're going to be able to separate the מלכות from being in in its גלות and to reorient it, is going to be through חסד, which will be tochachah to reintroduce this this clarity, to separate this from חטא.

כי על ידי פתיחת פה של המוכיח, through the opening of the mouth of the one giving the תוכחה, נתגלה חכמה. Through the the delivery, through the opening of the mouth of the one delivering this rebuke and restoring clarity, חכמה will be revealed. We've discussed before the ספירות of how הקדוש ברוך הוא relates and is משפיע to the world: חכמה, בינה, דעת, חסד, גבורה, תפארת, נצח, הוד, יסוד, ומלכות. And if you've ever seen sort of the pictures, the charts of of how they're set up, there's go there's a certain delivery, right? It's not just a like a bag of parts, it's not just a bag of pieces.

The ספירות are the building blocks, but they there there is a certain structure, and that structure is right, left, and middle. The the on the right side there would be חכמה and then there would be like three triangles, so it would be חכמה on the right, בינה on the left, and then דעת would be in the middle. Underneath that would be חסד on the right, גבורה on the left. So you see that חכמה is directly above חסד in these relationships, and therefore the as the שפע goes into the system, חסד is associated with חכמה. So as this חסד is delivered, that becomes a גילוי in the system of the חכמה.

ועל ידי זאת החכמה נתגלה החסד, through this שפע that's coming in through the חכמה, when it's delivered appropriately, there will be a גילוי of this חסד, כי עיקר התגלות החסד על ידי חכמה. The עיקר revelation of the חסד is going to be through the חכמה coming into the system. Again, it's it's a it's sort of the shefa coming in from the top. So the the חכמה is sort of the the neshamah, I guess, if you will. The the חכמה is going to be what is higher up in the funnel, and then that's going to be delivered through through חסד, so it's both of, I guess both of these work hand in hand.

Our attachment is going to be through the חסד, but both the חסד is revealed and that's really delivering the the wisdom that's coming in through it. כי אל נהירו דחכמתא. The name קל, אלף למד, is חסד, and that is the נהירו, that is the light of חכמה, so we see that the חסד and the חכמה are associated, כמו שכתוב: פיה פתחה בחכמה, the mouth is open with חכמה, ותורת חסד על לשונה. So now he showed the relationship between חכמה and חסד, that these two go together, וזה, and this is a pasuk in Tehillim: יהלמני צדיק חסד ויוכיחני, ויוכיחני שמן ראש.

The יהלמני is that the צדיק חסד, the צדיק will give tochachah, he will strike me with חסד, so the strike, the tochachah is associated with חסד. ויוכיחני שמן ראש, שמן is associated with חכמה, היינו שעל ידי תוכחה נתגלה החסד. So if our entire avodah is to reorient the מלכות, the kli at the bottom of the system back with its shoresh, so it's going to have to line up so the חכמה will come through the חסד, and חסד delivered through a mechanism of tochachah, of clarity, will now reorient what goes to the מלכות, and now it will become upward-looking, and it'll reassociate itself as, and redefine itself as, מלכות דקדושה.

We continue: וצריכין אנו לקבל תוכחתם, אף על פי שתוכחה שלהם היא לפעמים דרך בזיון. Now this is extremely an important point. In life, a lot of times we tend to look to work on somebody else's cheshbon. So until now, we're discussing our avodah. We have to receive tochachah, understand what to get from it, re-establish our own clarity. What happens when the person who delivers that message, as true as it is, he doesn't deliver it, or she doesn't deliver it, in such a nice way? So now all of a sudden we have all sorts of ta'anot, we say, how can you say this?

You're looking at what's wrong with me, I'm looking at what's wrong with you. So now we're going to say that this clarity, these messages that Hakadosh Baruch Hu is delivering to us, there are going to be times that it's not going to be delivered in the best way that we want. And if a tzadik is the one giving the tochachah, he's going Rabbeinu is going to explain to us why sometimes this might be. But he says that we need to receive this tochachah and establish our clarity, even if sometimes it's delivered to us in a way of bizyonot, it's delivered to in a way that we feel disgraced, שמבזין אותנו.

אף על פי כן צריכין אנו לקבל תוכחתם, we have to receive the תוכחה, כדי לקבל על ידו את החסד, so that we are receiving from the talmid chacham, from the tzadik, so that we're receiving the chesed that really be'etzem is coming from Hakadosh Baruch Hu, but it's being delivered through the tzadik כנ״ל, and this is how we are going to reattach ourselves to Hashem. So now I guess you can almost say it's a parenthetical, because it's taking taking a little bit of a turn to now explain why, from the tzadik's perspective, would he ever be giving the tochachah in a way that it's hard for us to receive?

If anything, if we go back to the beginning of the Torah, we discussed all of character character traits and the qualifications of the appropriate Rebbe, and all of a sudden over here we're building up our keli for Malchut, and now we're saying that something was delivered to us in an imperfect way. So and also the tzadik has worked on his own middot, why would he give over something in a way that's going to cause us embarrassment, bizyonot? כי מה שתוכחתם הולכת לפעמים בדרך ביזוי, why sometimes is this rebuke or this message of clarity delivered in a way that causes us disgrace, צריך לדון אותם לכף זכות, we need to judge the צדיק לכף זכות, כי אין אדם נתפס על צערו, כי סובל צער גדול מאתנו.

There's a klal that's brought in the Gemara that when a person is in a state of tza'ar, they're in a state of pain, they're in an emotional state, they can't be judged. They're operating on a different axis, right? Sometimes you'll be having a discussion with somebody and they'll say something that doesn't make sense, and before you respond in a rational way, you'll want to know, is your problem in emunah, is whatever it is you're discussing, is that coming from an emotional place? In that case we have to have an emotional type of a discussion, or is it coming from an intellectual place?

You will never be able to answer an emotional problem with an intellectual response. So if you want to understand what somebody says in context, you have to understand where they're coming from. And we're going to explain that when the tzadik is delivering this rebuke, there is not really a separation between the tzadik and us. The tzadik is nichlal us in a certain way, and therefore when there's a pegam that the that the tzadik didn't cause, right? In other words, the tzadik is there to to help us rectify, to help us work towards avodah, and yet the tzadik feels a certain pain, and therefore we should be דן לכף זכות that when the tzadik delivers this תוכחה חה, perhaps we could say it's true.

In the role of the tzadik, the only consideration should be what's good for us, right? We are the we are the student, and yet the tzadik could be coming from a place of pain. Why? So, the tzadik plays many roles, but if we think about him as the leader, the educator, he's also responsible and accountable for us. If you think about, you know, any sort of a system, a corporation, whatever it is, you'll have the, let's say, a group of workers, a group of people that do the work, and then they're going to have a manager.

The manager's job is to make sure that each individual piece is fulfilling its role so that ultimately it's part of a machine that can produce. If that machine doesn't produce, so this manager might have all of the השגות, but yet that person is responsible and will be accountable for the productivity. That manager is going to be the one that looks bad, and he's the one that's going to feel the chesaron. Now, if you think about now you have, you know, multiple managers and multiple managers, you know, relate to a director, a vice president, whatever it is, you know, at a certain point you come upwards to the leader of the generation, to the משה משיח, who's ultimately responsible for, you know, getting together the the world.

We've we've said many times that each individual has their own avodah, everybody brings their piece to the Mishkan, and yet the the משה משיח of the דור, the צדיק הדור is the one who assembles that Mishkan, and in a כלליותדיק way, he's the one who puts it all together so that the Shechinah is going to be שורה. So, this tzadik now, this this manager, right? This president, this CEO, has all the right השגות, he wants things to go in the right direction. We have all of the individual people, we all have our כוחות, and we are in a position where we should be able to actualize that potential, and yet something is going wrong.

But who's responsible? Who feels that chesaron in that avodah? Who is now really being held back? In certain ways, the the צדיק הדור. The Gemara brings examples of of tzadikim that would have had נבואה except for the fact that their דור wasn't ראוי, right? So, this tzadik now has experienced this chesaron, and he feels a pain. כי אפילו מה שהוא טוב אצלנו הוא רע אצל הצדיקים. We think that we're doing pretty good, and yet the tzadik has the highest hopes for us. He is totally invested in us, and when he looks at us, says, you know, you think you're doing well, you are doing well, you just gave, you know, a million dollars to tzedakah, but you made a hundred million dollars last year, right?

In other words, so the tzadik says, how do I relate to tzedakah? How do I relate to being משפיע? Everything I have is to serve, to bring Hakadosh Baruch Hu into the world. I can't see another Jew's pain. And now you have a person who gave one percent of their earnings, they have more money than they could ever possibly hope to live, this person gave, you know, an amount that's objectively a large amount. Even things that might be good for us, the tzadik looks at us and he says, you're not fulfilling that potential. וכן מה שאמרו רבותינו זכרונם לברכה, כל טובתן של רשעים רעה היא אצל צדיקים.

Even those things that are good for רשעים, or people at the lower level, that is still רע for tzadikim. There's different ways that this is used, right? You could say that what's good for a for a for a רשע, what's good for a person who's רע, bring bad into the world, that's what they want to do. Something that they define as good is bad for the tzadik. But over here, we're using a little bit differently. We're saying, even something that at our level we relate to as being good, when the tzadik takes a look at this, he says, no, there's chesaron, there's something wrong.

היינו, כי עסקים ושיחת חולין שלנו, the business, the things that we relate to, the שיחת חולין, the things that are mundane of ours, הוא בוודאי רע אצלם. We think, okay, so we're engaged in business, we're engaged in שיחת חולין, and this is מעשה בכל יום. How many things, it's neutral, we're sitting there, we're reading a book, we're watching something, how embarrassed would we be if we knew that our Rebbe, our maybe even a parent, but somebody who has the greatest faith in us, they have a tremendous amount invested in us, and they would see what we're doing with our spare time, we would be embarrassed, right?

So, many of the things that we do is רע by the tzadikim. But he says, not only the the business, not only שיחת חולין, אלא אפילו טובתנו, we're all proud of ourself, we're patting ourself in the back, but nevertheless, this is actually it's way less than our potential, it's way less than the hopes that the tzadikim have for us, and that ultimately builds, really, we said that builds up the tzadik, that builds up the CEO, it builds up the success of the entire machine is really coming through us. We're all proud of ourself as an individual, and yet it really becomes chesaron from the כלליותדיק perspective.

היינו, התפילה שהיא בערכנו רק טוב הוא רע אצל הצדיקים בבחינת ותפילתי ברעותיהם. The way that he's explaining this is that our tefillah, tefillah is avodah shebalev, tefillah is my attachment to Hakadosh Baruch Hu, that's my my avodah, and my tefillah that I think is is building me up, it's as, tefillah is is like a korban, and yet the way that they relate to it is ברעותיהם. And therefore, when they come to give me the rebuke, they come to give me the tochachah to re-establish my clarity, they feel this pain, they feel this chesaron. So here I am, I think I did a good job, I brought my piece of the Mishkan, of what's going to be to to be the place where there's going to be korbanot, and And I say, "Listen, I did a pretty good job.

I got an 80 on the test. I got a 90 on the test." And the tzadik comes, and he's building the ultimate structure that's going to be for Klal Yisrael, and he looks at me and says, "Yes, you did something, but there's chesaron over there," and he's invested in it, and he feels that pain. And that's why when the tzadik delivers the tochachah, him feeling the pain, sometimes it's going to be delivered in a way that reflects that pain, rather than rather than perhaps exactly in the way that I would have liked to have heard it.

And therefore we should be dan lekaf zechut. Don't confuse the delivery with the message. What the tzadik is saying is 100% accurate, but it's being delivered in a place perhaps in a place of pain where that person feels it, rather than in the way that I would have otherwise liked to hear it, but the message is true כי תפלתנו מבלבלת אותם, because our tefillot actually now cause them confusion, they're looking at a structure and feeling the chesaron. I'll just parenthetically mention, there's somebody named Rav Nach Orlowek who is an unbelievable mechanech, he wrote a bunch of sefarim, English sefarim on chinuch.

One of the ideas that he addresses, it might come from Rav Simcha Wasserman who he quotes often as being his Rebbe, is how to give discipline without frustration. And one of the yesodot that he says is if a person, let's say, would become a teacher of of a troubled student, he would be tutoring somebody that has a problem, maybe the kid bites, or whatever it is, that that's the person's job, they come in to fix a mess. There's no frustration that something is a mess, if anything maybe a person builds up their gedulah when they're the one who is known to be a a master being able to to deal with things that are so otherwise sort of below par.

Who is the one that feels a tremendous amount of frustration and gets involved and is not able to have the clarity in being able to address a difficult situation? A parent. Why? Because the parent is the most personally invested in the child and very, being to be very careful, is personally invested, considers it a reflection on themself. I heard one time Rav Yitzchak Berkowitz who's now the Rosh Yeshiva of Aish HaTorah, the way I remember it at least, he said on a shiur that he had a lot of talmidim years ago when he was giving maybe he was a Rosh Yeshiva also in some capacity, but he was giving a very high shiur, and he had all of his talmidim over, and his kids were sitting around and they were playing cards on Shabbos, and he became very upset at them.

And he said he had to take a step back, and he said, "Am I upset at them because it's bad for them to be playing cards on Shabbos, or am I upset at them because my talmidim are here, and talmidim are seeing that the Rebbe's child is playing cards on Shabbos, and that's actually the source of the emotion?" And this is, I mean this is a a tremendous level to really truly understand, besides for just the delivery, what is the cause for our response? To a certain degree, this I I think gives us almost a greater appreciation for our rabbeim, for the tzaddikim who mamash are personally invested in the world, personally invested in our success, and their role is to bring us forward, to help bring out our potential so that so so that the entire system is essentially aligned with Hakadosh Baruch Hu.

And yet, people are human beings, there's a role of the tzaddik, and the tzaddik themself, depending where they're holding, has their own avodah, and there are going to be times that because they are in a state of bilbul, they now become disoriented, it's going to be coming from a place of pain, and it's going to be delivered in such a way that that is difficult for us to take. I'm sure that there are other ways of learning this also, not necessarily as a failing of the tzaddik, but just as a reality of pain affecting the response, but I think that there's many, many ways to learn and there's a tremendous amount that we can get out of out of all of these ideas that Rabbeinu is presenting us with.

כי כל הערוב הדעת וכל הבלבולים וכל השטותים שיש לנו לפעמים. So so now he says, why is it that we are associating these failings directly with tefillah? Says because all of the confusion and the mixtures and the shtusim that come to us, all of them הכל נמשך בתפלתנו, and they come to us during times of tefillah, and we're going to see two reasons for this. כי כל הבלבולים וכל המחשבות שחושב אדם לפעמים, anything that comes into our mind at different points, הכל בא על דעתו בשעת התפלה דוקא, all of it comes specifically during tefillah, which tefillah is essentially a it should be a time of clarity, it should be a time of reflection.

This is where we leave the streets and we come into the bet midrash, we come into the תיבה, and now during Shacharit we say, "What should my day look like?" By Minchah we take a break and we we we realign ourself, and during Ma'ariv we have the opportunity to reflect with our true self, with our with our Creator, get back in touch with our neshamah. And דוקא during the time of tefillah is when all of these outside thoughts are going to sneak in. והכל נשמע אליו אז דוקא, and everything is going to be heard, it's going to come out, it's going to surface during tefillah, and ultimately we'll see then the tzaddik will also be sensitive to this, but all of it's going to come out and be heard to us בשעה שעומד להתפלל, at the time that we come to daven, בבחינת As מי ימלל גבורות השם, when we say Hashem's praise, when we daven, ישמיע, it becomes heard, כל תהלתו.

תהלתו means תהלה, praise, but also תהלתו is a lashon of ובמלאכיו ישים תהלה. תהלה is a לשון of folly, okay, it's a it's a Gemara it's a it's a פסוק by Iyov. It says that that to the to the מלאכים He charges with תהלה, but we're just using it for for our purposes now for the for the לשון of showing that תהלה or תהלה could also be a לשון of of היינו ערבוב ובלבולים, of mixtures of confusion, שאז משמיעין את עצמן דייקא בשעה שעומד להתפלל ולמלל גבורות השם. And דווקא at that time when we come to say Hashem's praise, when we come to tefillah, that is where there's going to be confusion.

Now there's two reasons for this. Number one, והוא בשתי בחינות: או שבאים להיתקן מחמת שרואים שמתפלל בכוונה כראוי, על כן באים להיתקן, either because these forces, these things that are in us see that we are coming to daven, we're coming to reflect on Hakadosh Baruch Hu, to connect with ourselves, to connect with our Creator, and they need a תיקון, כי עכשיו הוא הזמן שיכולים להיתקן, that now is the time they can be rectified. We'll comment in a second. כי יש בהם ניצוצות קדושים שצריכים תיקון, there are certain divine sparks, there's energy that needs a rectification.

Now before we go to the second one, I'm going to quote an idea we've said before. It comes up, that the song, right, if the yetzer hara comes to you then משכהו לבית המדרש. So what does it mean? There are certain מדות, there are certain character traits or characteristics, and these these again, these come into the world, we can relate these sometimes as the sefirot. There's אהבה, אהבה is an aspect of chesed. יראה, יראה is an aspect of גבורה, and so on. There are no bad מדות. There are applications, or again, without these things being batel to Hakadosh Baruch Hu, meant only to to explain and reveal and bring Hakadosh Baruch Hu into the world and and be connected with Him, they become distorted.

So for instance, a person can have an אהבה, a love, a reaching out, and instead of reaching out and being expansive in a godly way, chas veshalom, that could be oriented in a negative way. Some of the sefarim say that by Yishmael that was like a distorted chesed. By Esav, that was a distorted גבורה, right, murder and violence and so on. So if a person wants to work on a מדה, they could do this really at two altitudes. One thing is, right, it's like if a person has tooth decay, you can either clean it up, you can mow the lawn, or you can attach to the root.

If a person does a lot of aveirot, one thing that they could do is just try to suppress that mode of expression, those actions. But what really is more effective and what's the appropriate way? If you go one level up. What are we talking about? The מדה of אהבה. If instead of just trying to plug the leaks, plug the actions, the the aveirot that come out, I actually go a level up and I reattach אהבה at the source to Hakadosh Baruch Hu. I take that middah and I attach it to its shoresh. So now there's not going to be any more room for leakage.

I don't really just have to to to to patch up the leaks, I reattached the pipe. So therefore, if I have, let's say, the middah of ahavah or gevurah, and that is the cause for my בלבולים, that's the cause for my confusion and for my aveirot, so that middah is going When I'm in the middle of davening and I'm attaching to my to my Creator, I'm attaching to Hakadosh Baruch Hu, that middah is now going to come into the beit midrash with me, and it's going to say now there's an opportunity for tikun. Now that a person's in the beit midrash, they're davening, we have clarity, that's an opportunity to become rectified at the source, which will will which will ultimately not not just suppress any particular aveirah, it's going to attach at the at the at the middah level.

However, until it becomes reattached, until it achieves that level of tikun, so the way that I have ahavah, the way that I have this distorted distorted expression of love, then I don't relate to it in a positive way yet, and therefore, as I come to daven, that middah and the way that I relate to that middah is going to follow me into the beit midrash in order to achieve tikun, but at the beforehand, I'm going to have בלבולים. או בבחינה אחרת, or there's a second reason that that a person's going to have these these thoughts during tefillah: מחמת שאינו ראוי להתפלל, the person is not ראוי to to attach, he he is in a bad place, ובאים לבלבלו בתפלתו, and they come to confuse him in the tefillah.

The malachim come back and they say this person, he just got in from doing all sorts of aveirot, he's coming now to talk to Hashem, he's not ראוי for that, and they they present they present obstacles. Just to read a note actually that Rabbi Chaim Kramer brings, he says, Rabbi Nachman taught in Likutei Moharan 115, when a person sins and wants to do teshuvah, the attribute of judgment denounces him as unfit and We, wherever we are, Hakadosh Baruch Hu is with us. In other words, we might be embarrassed, we might have distanced ourselves from Hashem, but everything is Hashem.

Hashem is at every level. If anything, that causes a tremendous pain to the Shechinah, could cause a tremendous amount of pain and regret to us. If Hakadosh Baruch Hu is in every aspect of the world, that means that kivayachol we have now dragged Hakadosh Baruch Hu into the mud with us, and wherever we are, God is over there also. So, he says that God then has to hide himself, as it were, within the obstacles, thereby holding out a hidden hand to the person to assist him in repenting. So this is, then he goes on, I mean, it's just an amazing point, that means that that if the middah of gevurah is going to present us from prevent us from attaching to Hashem, all of a sudden we came, we did all these aveirot, we didn't do anything the whole day, and now we come to Hashem, we say, "You know what?

Now I'm going to have a good tefillah, I'm going to have this this אורות. Okay, yeah, once you know, once a week, I'm going to come in, and then all of a sudden, I'm a tzaddik, and then I could do whatever I want, but at least I can attach during tefillah." The middah of gevurah says, "You've been hanging out in the gutter all day. Now you think you're going to come and all of a sudden, just on a whim, this is where you want to reattach to holiness?" And it puts up some obstacles. What does Hakadosh Baruch Hu do?

Hashem says, "No, this Yid has an opportunity, no matter who, what, where, when, to attach to Hakadosh Baruch Hu." And yes, step by step, he's going to have to pull him up. So therefore, Hakadosh Baruch Hu gives us the opportunity to connect to him inside of the obstacles. Okay, so it's a it's a beautiful idea. We'd rather connect at a higher level, but at least Hakadosh Baruch Hu is going to extend his hand k'vayachol k'vayachol, as it were, all the way down in order that we can connect to him anywhere. But these are the two reasons why, during tefillah, we're going to have these these these confusions about where we were.

Number one, either those those middot of everything that we're doing come into the Beit Midrash so that at their source, they can now be redirected, reattached at a source level to Hashem. Or alternatively, we're not holding by attaching to Hashem at a totally inspirational high level. So, what does Hashem do? He gives us the ability even to to to connect with him even in the low place, and those places come into the Beit Midrash. ועל כל פנים, בין כך ובין כך, בשעת התפילה דייקא באין כל הערבוביא וכל הבלבולים של אדם. But איך שיהיה, whatever the reason, that he's just explaining now why we had referenced earlier that b'dayka we said that things that we do are rough for the tzaddikim, and that's why the tzaddik can feel the pain.

That's why when they come to give us the tochachah, which is an element of chesed, which is meant to disassociate us from the ארבע מלכיות, so that the chesed so that the malchut could be reoriented and enabled to receive shefa from Hashem, right? We're working all the way backwards. And we had framed it as being b'dayka during times of tefillah. So, we said that he's explaining why b'dayka at the time of tefillah, that's where this chesaron sneaks in because of these two reasons. ונשמעין אצלי אז, and that's why they're heard to us, ובשביל זה נקרא הבלבולים והערבוביא תהלה כנ״ל.

That's why the word תהלה, which is associated with תהלה or tefillah, is also associated with these confusions, מחמת שבאין דייקא בעת התפילה והתהלה כנ״ל, because they specifically come to us during our time of tefillah. וכל התפילות האלו עם כל הערבוביא באין אל הצדיקים. Now, the tefillot, which is us bringing בכח אל הפועל and doing our avodah, going back to our example, which is really coming from Torah ב' of the משכן, each one of us has our piece of the puzzle, our piece of the משכן to perfect and to and to bring forward, and each one of those things will go into a bigger and bigger structure until it's the structure of the entire the entire machine.

And that's where the צדיק brings it all together, he's at the center. So, all of these תפילות לטוב ולמוטב are going to come to the צדיקים, right? And it makes sense. The leader, the educator, he's the one who ultimately bears responsibility, and it reflects on on the צדיק as well, that role, and he will bear that being held back. Like we said, there's certain צדיקים that personally would have otherwise been a level of nevuah, but what's a nevuah? ניב שפתים, somebody that conveys messages to the people. If the people were not worthy, so now that צדיק is also going to be held back.

There's the role of the צדיק and the individual, this individual will if the role does not demand it, then the individual will be held back. So, the the צדיק now is going to feel the pain of those failings that came out in tefillah. כי הצדיקים הם בחינת משיח, שאיליו באין כל התפילות להעלותן. And Mashiach, we talk about Mashiach as the Mashiach, but Mashiach, when it comes up in the pesukim, the כהן המשיח, the מחלוקת ראשונים whether we can say the anointed one or the appointed one, the one, but but ultimately, the designated in that role of being the משיח הדור, and ultimately we'll have the Mashiach of the of the six thousand years, so ultimately we wait for the Mashiach ben David to come.

But this צדיק who is in the role of Mashiach, even in any particular דור, בבחינת ותהלתי אחטם לך, that there's a pasuk in Yeshayahu, it says that it associates tehillah and תפלה, אחטם לך with the chotem, with the nose. Again going we we explored this in depth in Torah ב'. So we associate tehillah with the chotem, and now we're going to associate chotem with Mashiach, and we're going to see therefore that the Mashiach, the the ultimate weapon of the Mashiach is going to be tefillah. We associate the tefillah with the Mashiach, which means that as all of us bring our tefillot, these are the building blocks together, it's going to be the Mashiach that really puts it together.

שכל התהלות באין לבחינת משיח, all of the tehillot and the tefillot, including the tehillah, including with confusion, come to a bechinah of משיח, שהוא בחינת חוטם. Where do we see that Mashiach is associated with the chotem? בחינת רוח אפינו משיח ה'. The chotem is the nose, the nose is associated with ruach. רוח אפינו משיח ה', כי משיח הוא מורח ודאין. There's a there's a pasuk, there there's a Chazal explains Sanhedrin rather that the Mashiach is able to have almost like a sense in terms of how he judges, and that sense we even say in English, you could say that, you know, this doesn't smell right.

It's associated with the sense of smell, a sense of ruach, and therefore the the Mashiach has an attachment to chotem, but chotem we said has an attachment to tefillah. So we see that all these ideas are connected. בבחינת והריחו ביראת ה', היינו בתפלות, that he will breathe the fear of Hashem, but this this is associated with תפלות, שהן בחינת יראת ה' היא תתהלל, because יראת ה' היא תתהלל. So יראת ה' is associated with תהלה, יראת ה' is associated bedavka with tefillah, tefillah is associated with chotem, the Mashiach is associated with חוטם, והריחו ביראת ה', so that we see that the Mashiach the Mashiach, the צדיק הדור is associated with all of the tefillot that are be'etzem coming from the entire klal.

כי הוא מורח ומרגיש בהתפלה שמקבל מהם, because he is going to have a sense and he's going to have a feeling. How does a person have a feeling? When it's when it's nichlal in him. In other words, I can I I I can know something, but I feel it when it's personally associated with me. So the strength and the character of the of the Mashiach is going to be through a sense of chotem, through a sense of tefillot. And these tefillot are all brought to him, it's all coming from the entire tzibbur, from Klal Yisrael, who he is charged with leading.

He's the Melech HaMashiach, he's charged with with bringing together. אין מלך בלא עם. The The מלך and the malchut is all defined by his people. So if the the tefillot are really coming to the מלך משיח, את כל אחד ואחד כפי מה שהוא, כי כל הערבובים של כל אחד ואחד הם בתוך תפלה הנ״ל. So these tefillot that are ultimately coming to the Mashiach Hashem' to assemble that's going to to bring in the in the ultimate way the connection between us and הקדוש ברוך הוא, these are all coming to the Melech HaMashiach, and the tefillot are going to be as they are.

And if these tefillot have these lackings in it because of these chesronot that work our way into the individual tefillot that did not become rectified, then there's going to be a chesaron in the ultimate structure, and this is going to be felt by the tzaddik. And that is why we said that if a tzaddik has this pain, this tza'ar, so so that's why when he comes to help give tochacha and to clarify, to build us back up, there are times that it will be delivered in a way of bizyonot because it's coming from a point of tza'ar.

נמצא שהצדיקים הם סובלים צער על ידי התפלות שלנו, that the tzaddikim will feel pain through our tefillot, the which are incorrect and not rectified, שמבלבלין ומסלקין אותו כנ״ל, that they're in a state of confusion, ובשביל זה צריך לקבל תוכחתם אף שמבזים אותו כנ״ל, and therefore we have to understand how to receive the tochacha and the truth of the tochacha and the clarity, even when sometimes it's delivered from a place of personal pain. Again, whether or not that is a problem or not, perhaps there's different peshetim, a different discussion whether the tzaddik who does feel the personal pain should deliver it in a different way or not.

But איך שיהיה, we have to we have we have to understand not to not to work on somebody else's cheshbon, to understand where it's coming from. All of a sudden, you know, a a Rebbe, a teacher, a parent, sometimes, by the way, a neighbor. For whatever reason, we have a longstanding relationship that it's there's a strength to the relationship, integrity over there, and then something is delivered, whether it's the right thing, the wrong thing, in a way that we don't like, and all of a sudden we're we're, you know, we're throwing out the baby with the bathwater.

We We have to be able to to separate those things and receive the tochacha to be able to build build back up our malchut and attach ourselves to הקדוש ברוך הוא. Okay, let's see if we can push through paragraph ח'. So now we explained that we, unfortunately, instead of being totally associated with מלכות דקדושה, which is totally associated and attached to its source and upward-looking, instead of using our entire life and all of our resources as a means to an end to connect to רצון השם, but rather we have turned aside. And how do we reorient ourself?

Through the through chesed, and this chesed takes the form of tochacha coming from a tzaddik. And we we said that sometimes this tochacha is coming to us in a way of בזיונות from the tzadik. So, continuing more on this point, why is the is the tzadik delivering it in such a way that we would that we would rather not receive it? Because the tzadik feels pain, and when a person feels that pain, the pain is an emotional thing, it's not an intellectual thing. So, therefore, the delivery, or the way that that this person, whoever it is, is going to relate might be also associated with that emotion instead of solely just the message as it needs to be received.

And the tzadik, who is, we said, the manager, he's the CEO of the company, he's the one who ultimately lives and dies by the success of the company. We, each one of us, have our piece that we are responsible for, but every one of those becomes foundational and fundamental to the ultimate structure. So, if there's going to be a shleimut to the structure, it depends on the pieces. And therefore, the tzadik, the CEO of this entire of this entire of this entire structure, is going to be the one who feels the the pain most acutely really of that of that חיסרון.

But the question is, okay, so now there's a חיסרון in the structure, how does the tzadik know, in order to give that tochacha appropriately, which tefillah came from which person? How are they to understand who needs to receive what? אמנם, לכאורה איך אפשר לו להוכיח את כל אחד ואחד? How is the tzadik supposed to know each individual? הלא כל התפילות באות אצלו ביחד, של הכשרים ושל אותם שאינם כשרים. Everything is coming to the tzadik together. He's presented from a structure that now has cracks in the foundation, we get it, or there's, you know, there's other types of shmutz.

How does he Now, he goes to any particular individual, how does he associate, even if on a spiritual level he's sensitive to this, how does he associate this with particular people? איך יודע איזה תפילה באה מזה ומזה כדי להוכיח אותו? How is he able to deliver the tochacha that's needed, besides for whether it's delivered with בזיונות, but how is he able to deliver the tochacha with the the clarity that's needed for a particular for a particular individual? אך הוא יודע זאת על ידי העזות והתורה של כל אחד ואחד, אם תפילתו היתה כהוגן אם לאו. So, he knows this through the azut and the Torah of each individual, whether, and I guess how, this person's tefillah was appropriate or not.

Now, azut generally has a bad connotation, but we are going to how are we going to define azut for these purposes? Let's use, I think that this works, we'll test it out, azut as breaking out of boundaries. So, generally speaking, if a person is expected to have appropriate respect in a particular scenario, or to subscribe to certain social norms, and they break out of that, that is going to be the midah of azut. On the other hand, there is going to be a certain idea of azut d'kedusha. So, azut d'kedusha means that there might be certain certain social norms, let's use the same example, or structures that a person as a human being would by all, you know, by all means would be expected to subscribe to, and yet they are attached to a higher purpose.

All of their friends are doing the wrong thing. Where are they going to get the strength to break out of that peer pressure? Right, a person has a job, and it requires him, let's say, chas v'shalom, to do something that's asur. Where are they going to get the strength to maybe leave that job, maybe to take less pay, to do what they have to do, to by by any stretch of the imagination, you know, there's a lot of heterim maybe they could figure out, whatever it is. Where are they going to, קם ופוגע בו, right, where are they going to break the ranks and be able to rise above?

That's also going to be the midah of azut, that's going to be the midah of azut d'kedusha. Now, there's a substantial difference between the two azut, because one of them, again, is a realignment with the source, right? It's like they're attaching themselves through through a rope all the way upwards through the source, and that can pull them out of the limitations of the lower levels. So, that azut d'kedusha is associated with emet. And the the negative azut is just is just falsehood, there's פירוד, it's going in a million other directions. It's not a focused, productive azut, it's just a breakdown.

So, on one hand, we they're both the midah of עזות, of being able to to break out, to to associate oneself, to have something driving them that is outside the boundaries of a particular system, but one of them is associated with קדושה, and it's a positive עזות, which is really fundamentally different from the from just sort of the the the פירוד, from breaking out around the edges for no reason in particular, for reasons associated with שקר to negative עזות. So, inside: כי יש שני מיני עזות, כי יש עזות דקדושה, שאי אפשר לקבל את התורה כי אם על ידי העזות דקדושה, כמו שאמרו רבותינו זכרונם לברכה, לא הביישן למד.

There's a middah of עזות דקדושה, which is necessary to associate one with Torah. Torah, which is which is the the divine wisdom, חכמת השם. How does a person going to attach himself to Torah, the divine wisdom, sometimes it could seem chas v'shalom to say, but for purposes of the shiur, inconsistent with what we consider ideal in western culture today. How is a person going to break out of what we consider, you know, social norms, maybe even ideal, how is a person going to associate himself with Torah? They need to break free. They're going to need to have this עזות דקדושה over here.

So he talks about in terms of even learning Torah, in משא ומתן, being able to ask questions. If a person's embarrassed, shame is one of the middot. It's a very Jewish middah, the middah of of shame in the correct context. And yet, if a person needs to learn Torah, he needs to attach himself to truth, לא הביישן למד. He needs to break past that middah of shame. כמו שאמרו רבותינו זכרונם לברכה מפני מה ניתנה תורה לישראל, מפני שעזים הן. The Klal Yisrael was able to relate to Torah, specifically how are we going to attach ourselves to Hashem, because we're not going to be limited by this world.

We're the ones who are most ראוי to be able to attach ourselves to a higher authority, as it were. There's other פשטים also in this מאמר חז״ל, but שבעים פנים לתורה, he brings in the note over here, כמו שאמרו הוי עז כנמר. Be bold like a leopard. One of the notes explains that as much as a leopard has a lot of strength, their boldness actually even the way that they present themselves even exceeds their actual strength. They're associated with this middah of עזות. ובשביל זה התורה נקראת עוז. And that's why the Torah is considered עוז.

It's stronger. The definition of strength is when, you know, when two things come into conflict, so which one is stronger. The Torah is the ultimate עוז, כמו שכתוב ה׳ עוז לעמו יתן. Hashem gave the עוז to כלל ישראל, כי אי אפשר לבוא אל התורה כי אם על ידי עזות דקדושה. The only way that we can connect to Torah, which is one of the seven things חז״ל tells us which is created before the world, that means that we can't be limited by anything that's at a lower altitude. We need to break through the The Torah is the strength, it's stronger, it's truer than any particular thing in the world, the Torah transcends it.

וכנגד זה יש להפך עזות מסטרא אחרא. This the the middah of azut to break out of particular boundaries and structure of the סטרא אחרא, שמשם באין תורות אחרות, that from over there there come other תורות. So and this could also be associated with the Torah, right? In other words, if instead of attaching oneself to the Torah which is before the world, it's the ultimate blueprint of creation and it gives us the lens through which we have to look at everything in the בריאה, we take particular particular נגיעות, particular biases, whether it's whether it's beauty, it's it's being cultured, whether it's sports, take anything in the world which sees as an ideal, פרנסה is important, we said chasing money, and now we say we use that as a lens to understand the Torah.

We take different philosophies and now we we say let's view the lens of Torah through this philosophy, so instead of the Torah being at the שורש, we now we now use all these alternate things to create other תורות, which again, there's no centrality to. If Torah is the truth, it's the anchor, it's the axis, again, it's the blueprint that everything is around, that עזות דקדושה has קיום. The sitra achra is just alternate ends of the spectrum, whatever the flavor of that place, that society, that generation is. So none of those things have קיום, and yet each one of them creates their own azut, and now if we now take the Torah and relationship to Hashem and we now repaint it, right?

We repaint, "Oh, you know what the Torah means for today's times," and we fit it into the structure of the time, which is going to change by society and by time, שאין תורה שלהם שהם בחינת פסילים, they are the the the the chaff, right? Instead of saying that the the shell is meant to be associated and protect and facilitate the פרי, then we turn that into the עיקר itself. כי כל מי שיש בו עזות, anybody that has the negative kind of עזות, בידוע שלא עמדו רגלי אבותיו על הר סיני, he is not rooted in Har Sinai.

Har Sinai is where we we received and became attached to the Torah, against which everything else revolves. If we say that this person has something else and now the Torah revolves around it, he's disassociated with Sinai, he was not at סיני, ויש לו תורה מסטרא אחרא הנקראים פסילים, and therefore the Torah, it might be the same present itself as the same pasuk, but really it's called פסילים, it's called the extras, שהוא הפך מן התורה הקדושה שלנו. That is the opposite, it's it's detached from the Torah which be'etzem rooted in in in truth and in its expression of truth.

We quoted a Zohar Behaalotcha, I don't have it in front of me, in terms of how people relate even to the stories of Torah, and that's even if they read it accurately. But that really is the tip of the iceberg, it's a presentation of something that's much more essential and much deeper, as deep as we could possibly go, and this person that relates to the Torah as being surface deep. It's representative of something else, that's really the פסילים, שבבחינת פסל לך, that it's a פסוק it says, "Carve out for yourself," by the לוחות, כי היא נקראת פסולת על שם העתיד, במאמר חכמינו זכרונם לברכה דרשו: יקר בעולם הזה יהיה כפוי וקל לעולם הבא.

So we acknowledge, again it's a little bit interesting how he says it, he says the way that we relate to the Torah now, so it's really only the tip of the iceberg, it's what we see above water level, but really it's connected to something that's infinitely deeper. So really בעצם that is our access point, but to the extent that I define and relate to the Torah as such, that בעצם is only the outer shell of something much deeper. And לעתיד לבוא, when I have just total depth of perception I can understand to the nth degree, I will see that whatever presentation I had of Torah, if that's what I thought was the entirety of it, that's only the shell, that was the outer presentation.

So we see this language of פסל לך with פסילים associated with with the idea of a presentation of Torah that is surface deep. Now, at least when we learn the Torah, this is our access point to the Torah at whatever level we are at. By by the סטרא אחרא, so then it's actually it become it becomes a lie cuz they're cutting it off. So so we say that the the עולם הבא, the way that we understood the Torah over here, that is really just going to be the פסילים, that's going to be the outer part of it, שבבחינת פסולת שהוא כפוי וקל וצף למעלה, it's the stuff, the chaff that floats to the top.

לעתיד לבוא, we're going to say that whatever we understood of Torah, that was like the outer part of it. So we see that that expression is appropriate for relating to Torah in a surface-deep way. אבל תורתה, but the Torah of the סטרא אחרא, this other person, היא פסולת אפילו בעולם הזה, because at least in this world we are relating to the Torah as, yes, so to speak, on the surface, because that is our access point, but we understand that it's actually rooted and attached and truly representative of and embodying something much, much deeper. But the the person who is of the סטרא אחרא, even their Torah in עולם הזה is only surface deep.

Even the Torah that they relate to over here is לעתיד לבוא we will understand whatever Torah we had was it was not truly as deep as it could have gone. But so so we can look at it and say, "Oh, the Torah that we learned in this world was really the surface-deep presentation." But the סטרא אחרא people, even the Torah that they learn in this world, they are disconnecting it with the source and they are it's really only a surface-deep presentation. ועל שם זה נקראים פסילים, כמו שכתוב לא תעשה לך פסל, ומי שיש לו עזות שלהם מסטרא אחרא ומקבל תורה שלהם בבחינת פסילים כנ״ל, they're essentially being מגשם the Torah, and they are instead of instead of having Torah and embodying Torah, and like the the Baal HaTanya says, it's it's embracing Hakadosh Baruch Hu.

A person might not be able to hug the king directly, but through the הלבשה, a person is able to hug the king through the interface, through the clothing that he's wearing. Through the Torah, we are able to connect to Hakadosh Baruch Hu. But if a person is holding the clothing and the king is not wearing the clothing, then that's just פסולת, that's עבודה זרה, and and that only becomes פסילים. So, again, now we have to reconnect this to our point. So, every individual, that they the way that they relate to Hakadosh Baruch Hu is going to be towards how do they relate to Torah.

And that's going to be through their מדות, and specifically through azut. Are they relating to Torah breaking through the limitations of this world, or are they sort of breaking out sideways to the point that even the Torah that they learn is פסילים? And now this person, all of that is going to find its way into the tefillah so that the tzadik is going to understand the middot of where this person broke through or broke out. ועל ידי העזות שהצדיק רואה בכל אחד ואחד כפי מה שהוא, so when the tzadik sees this person's middot, how they relate to the world, אם יש לו עזות דקדושה או ההפך, על ידי זה הוא יודע אם תפלתו היתה תפלה כשרה או ההפך, כי גם התפלה היא על ידי עזות.

Tefillah be'etzem is a middah of azut. So the same azut that the tzadik can witness and and and be sensitive to that this person has, they will understand how that would have reflected itself in the person's tefillah, and now they will know which tefillah came from which person, and, therefore, what what this what תוכחה this person needs ultimately to reconnect. Why is the middah of azut work its way into tefillah, either the עזות דקדושה or the other azut? כי אי אפשר לעמוד להתפלל לפני השם יתברך כי אם על ידי עזות. Really, we can say for two reasons.

Number one, you have the chutzpah to go directly to the King of the world. Now, he's אבינו מלכנו, the King of the world is our Father. You are going to the King of the world, and he is running the world in a certain way, and you are asking him to change it, or you're asking him to give you more parnasah. Whatever a person is asking for, they are now going directly to the Melech Malchei HaMelachim Hakadosh Baruch Hu, and they're coming with a with a certain ta'anah: "This person is sick, he should get better." You're telling Hashem what to do, and obviously tefillah is a big discussion.

This itself is a middah of azut. You're coming and telling Hashem to change His הנהגה. So what the the whether the appropriate azut or the negative azut, but that middah of azut, which is necessary for us to step forward in tefillah, that will that will reflect itself in in in any type of way. So when the tzadik witnesses this person's azut, they're going to know which tefillah came from which person. Any one of these things really could be like a 10-hour shiur. And Be'ezrat Hashem this we'll we see the Torah now, it's a lifelong study.

So again, כי כל אחד לפום מה דמשער בליביה את גדולת הבורא יתברך שמו, that each person can only get up to daven with with what's משער, what's משער is like an evaluation, estimation. None of us relate directly to אינסופיות, we are not אינסופיות, we connect with Hakadosh Baruch Hu where we're holding. Again, we're constantly trying to break out of our limitations so that we can be a greater כלי to receive more שפע for an understanding and reflect a greater amount of that light, but each one of us is connecting Hakadosh Baruch Hu according to מה דמשער בליביה.

כמו שכתוב נודע בשערים בעלה, her master is known at the שערים, at the gates, but it means in each one's estimation, כל חד לפום מה דמשער בליביה, וכל אחד לפי ערכו שמשער בליבו את גדולת הבורא יתברך שמו. So each one of us is approaching Hakadosh Baruch Hu from within our abilities, our perspective, and that's what Hakadosh Baruch Hu wants, right? A person that's looking for a a five-year-old to come to him or a 10-year-old, or a Rosh Yeshiva that's giving a farher to a 20-year-old, they don't expect the person to step forward with respect and so on even in the same way.

So we are all attaching to Hakadosh Baruch Hu from wherever we're holding. כי כל חד לפום מה דמשער בליביה וכל אחד לפי ערכו שמשער בליבו את גדולת הבורא יתברך שמו, yeah? איך אפשר לו לעמוד ולהתפלל לפניו, how can even within any one of our understandings, how can anybody get No matter whether you're a 10-year-old or a 20-year-old or a 100-year-old, your understanding of Hakadosh Baruch Hu should be greater than anything that you are ראוי to step in front of, and therefore, each one of us, how is it that we are able to get up and relate to the מלך מלכי המלכים?

There needs to be this middah of azut. ובפרט התפילה שהיא פלאות, and especially tefillah which is wonders, nissim, meaning that it's breaking out of teva. We're Torah ז' we discussed a lot of this, I think, also. Right? Tefillah itself is is a wonderous, it's a miracle, where we're asking Hakadosh Baruch Hu, kivyachol, that that He should change the nature of the בריאה. Now, the בריאה is the structure that He put in place for a certain reason. If we change the considerations, Hakadosh Baruch Hu no problem, He could change His הנהגה with the בריאה, and at times can even can even change certain of the rules.

But in any event, we are coming to Hakadosh Baruch Hu with tefillah to change what the what divine wisdom put in place, דהיינו שידוד המערכות, a rearrangement of the now of the מזלות. The Jews are not subject to מזלות, but the מזלות are the structure that's going to filter down to the הנהגה of the world, and we're asking Hakadosh Baruch Hu to rearrange this. שמערכות מחייבין כך, that the מזלות, this structure that Hashem put in place obligates so to speak that the world follows a certain order, וכל כוכב ומזל קבוע במשמרתו ומערכתו שלו, and everything is running according to the way that Hashem established it to be, כפי מה שסדרם הבורא יתברך שמו, שקבועין ומסודרין כך וכך.

There is a structure that the divine wisdom put in place because presumably that's the right way that it's supposed to be. והוא בא בתפילתו ורוצה לשדד המערכות ולשנות הטבע ולעשות פלאות, and comes along this person at whatever level he's at, and he's asking that HaKadosh Baruch Hu should change things, with respect and so on, right? That tefillah is supposed to be avodah, but all of a sudden, he's coming, he's coming and telling HaKadosh Baruch Hu that the hanhagah that divine wisdom decreed should change, that is a middah of azut. על כן בשעת התפילה צריך לסלק את הבושה, therefore, as much as again busha is a positive quality, it's one of the middot of the בני אברהם, we need to be able to step forward and be able to rise above this busha which says, you know, מי אנכי, who am I, ואנכי עפר ואפר, and yet we come notwithstanding, we're able to come and speak directly to הקדוש ברוך הוא להיות בתוקף העזות דקדושה.

כמו שכתוב בך בטחו אבותינו, בטחו ולא בושו. In in You, HaKadosh Baruch Hu, our אבותינו had confidence, they relied on directly and they were able to do this ולא בושו, they they didn't step down. כי על ידי הבושה שמתבייש מאתו יתברך, אי אפשר להתפלל, כי אם על ידי עזות כנ״ל, the only way to step forward and to be able to daven to HaKadosh Baruch Hu, connect to HaKadosh Baruch Hu, is going to require that we leverage this middah of azut. Okay, usually I it's at 59 minutes, but let's just see if we can finish this paragraph.

וזה בחינת אתה האל עושה פלא, הודעת בעמים עזך. It says that You are the Almighty who works wonders, and You let Your oz, your strength, be known among the nations, שהשם יתברך עושה פלאות, that HaKadosh Baruch Hu makes pela'ot. Again, what is a wonder, what is a nes, something that is breaking otherwise the structure that we relate to as teva, which is the system that HaKadosh Baruch Hu, divine wisdom על ידי תפילת ישראל, and what dictates top-down when we connect to HaKadosh Baruch Hu at the source, that is going to change the structure of the teva and the hanhagah of HaKadosh Baruch Hu with the בריאה, שהם על ידי בחינת עזות כנ״ל, and this is through azut, the עזות דקדושה, this אתערותא דלתתא, the מיין נוקבין, right, the way that we trigger certain things that we inspire a divine response, this is going to create that the hanhagah of the world is going to change לטב ולמוטב, שעל ידי זה מודיע לעכו״ם את העזות דקדושה של ישראל.

The עכו״ם are going to see, they live in a defined world with, you know, defined parameters. They study the world, we used the example of science before. These things are axiomatic. And nevertheless we look at the world, and the world is responding to Klal Yisrael. I believe, I didn't see inside in a while, that the Kuzari is asked, one of the earliest philosophical sefarim of the Rishonim, so he's addressing the point. He says, well, it looks like HaKadosh Baruch Hu is not associated, chas v'shalom to say, with Klal Yisrael. Look at the destruction and so on.

And the response, at least one part of the response, is what other nation is there that doesn't do what their god, what their Torah, their religion, so to speak, tells them to do and there is a the the world responds to it, right? Yes, we're in galus. Yes, we don't have a Beit HaMikdash, because the entire world is responsive to whether or not we are fulfilling our purpose, our mission. If we fulfill our the mission has kiyum, the mission is נצחיות, as HaKadosh Baruch Hu put a structure in place. If we go forward and we fulfill our mission, then we are associated with נצחיות and kiyum.

And if we opt out of our mission, then then we fall away. Then we're going to be in galus. Now HaKadosh Baruch Hu is going to sustain us as a כלל, we are never going to wither away because Klal Yisrael has a mission, and Baruch Hashem we are assured with נצחיות, but any sort of an individual, if you're fulfilling your mission, you have נצחיות and and that is going to give you kiyum. And if a person opts out, like Mordechai tells Esther, either you can go into the palace and you and your family will be remembered, or if you don't opt in, you don't fulfill your mission, so then you're opting out and therefore you you and your family will wither away, you'll be forgotten.

And this this this gets, you know, so what does this lead to? That Esther tells all of Klal Yisrael to get together and Be'ezrat Hashem the אחדות is what gives us strength. But again over here, we the entire world is going is responsive to Klal Yisrael, and we change the nature of the הנהגה of the בריאה in in every direction. So again, שעל ידי שרואים העכו״ם את פלאות הנעשים בעולם הזה על ידי תפילת ישראל, when Klal Yisrael when the עכו״ם, when the גוים see what happens, and over here we're saying specifically through the tefilot of כלל ישראל, על ידי זה יודעים כמה גדול עזות דקדושה של ישראל.

That's where they see this עזות, that Klal Yisrael break through, they rise above, they connect directly towards אבינו שבשמים. They're not subject to the rules. שיש להם עזות כזה להתפלל ולעשות פלאות כנ״ל. That we have the ability to connect directly to HaKadosh Baruch Hu, not just through a מלאך and so on, we direct we we connect we're not limited by any physical or spiritual types of boundaries. We connect directly to HaKadosh Baruch Hu, and we can even change the the the מזלות, we can even change all of the structures that are in place. ועל כן הצדיק על ידי שרואה עזות שבתורה, so when the tzadik witnesses the nature of the azut in any particular individual, the way that they relate to the Torah, their their relationship with haKadosh Baruch Hu, now they are able to sum up any individual's azut, and they're going to know, since tefillah is built on azut, what type of a tefillah came from this person and which chesaron if it came from any particular individual.

And they'll they'll they'll see so they relate to עזות שבתורה של כל אחד ואחד, ועל ידי זה יודע את התפילה שבלבלה אותו, they'll know which tefillah was the one that was mevalbel any particular individual and how that presented itself, מאיזה מהם בא, ועל ידי זה יודע להוכיח אותו. And therefore, they're going to be able again to be mochiach, which we said is to rebuke, but it's also to give clarity. This person who does not is דן לכף זכות, he does not get thrown off by the delivery system, by any bizyonot if it were, but in any event he'll have the clarity, he'll reconnect, he'll build back up his malchut so that again, the שכל תחתון will be able through the through the rebbe who's appropriate to bring down the שכל עליון into the שכל תחתון, and we will be able to to facilitate and create and reconnect and re-establish our relationship with haKadosh Baruch Hu.