LM 31.7 — Is Lan Birah, Part 7 of 7 · תורה ל״א

בעזרת השם, we're going to be learning the seventh shiur of Torah ל״א. We are on paragraph י״ז in both the English version and the Rav Attiya version. In the English version, it's page 396 if that's what you are following. If you're on Sefaria or whatever it is, you could look for paragraph י״ז. We had actually had a hava amina to push through in the last shiur to the end, but just based on the timing would have been a little bit too fast, so we held it over for for this week. As far as a review, I'm just going to, we really unpacked a lot of these concepts as we went through the shiurim.

We've given six shiurim so far, so I'm going to really read relatively briefly through the review in Rav Chaim Kramer's, the English one on page 367. If you've been through the rest of the shiurim, it'll be more of a reminder, otherwise it might seem a little bit missing something. But let's just let's just kind of put ourselves into the frame of mind so that we can go forward inside the text. Again, in review, paragraph א', we had said that charity guides the celestial bands, tzedakah guides the כוכבים, the מזלות, meaning that how does one tap into how Hakadosh Baruch Hu, both I guess the amount and how He guides the שפע, the bestowal, the goodness into the world?

Through tzedakah. Hakadosh Baruch Hu is mashpia into the world, and therefore when we give tzedakah, we are able to effect Hakadosh Baruch Hu's הנהגה with the world. And we explained in paragraph 1 how tzedakah aligns with clear knowledge, with daat. And then in the next couple of paragraphs, we explained that this, tzedakah is when one person gives another, but an action really is defined by context, it's defined by intent. If one person is giving another, there could be a lot of reasons for that. So the context in which we're discussing tzedakah goes along with emunah, and we aligned emunah with Shabbos, as well as שמירת הברית.

I think that we had suggested when we learned it that these are really two aspects of emunah as well, because Shabbos, Hakadosh Baruch Hu created the world in six days and rested on the seventh day, the emunah in creation is one aspect of emunah, and another, we know that the דם מילה is one of the bloods that we talk about in the seder by Mitzrayim. So we always talk about Hakadosh Baruch Hu created the world in six days and we say אנכי אשר הוצאתיך מארץ מצרים, so the two aspects of emunah relate to creation and also relate to השגחה פרטית, הנהגה, and as by extension, our relationship with Hakadosh Baruch Hu.

So so far we have how do we tap into Hakadosh Baruch Hu's bestowal of good and השגחה פרטית in the world? Tzedakah in the context of both אמונה, שמירת שבת, as well as ברית, but really there's two levels of ברית. There's the upper and the lower ברית, and we wove in a lot of ideas that we're going to come back to a little bit, which is Hakadosh Baruch Hu and the מט״ט angel. We talked about איסור והיתר as the lower-level ברית, the thou shalts and thou shalt nots, סור מרע ועשה טוב, as opposed to the higher level of coming close to Hakadosh Baruch Hu.

We talked about Avraham Avinu and אליעזר עבד אברהם. And then in the next paragraph, in six, we continued to say that שמירת הברית is really more than just one one aspect of יסוד, really שמירת הברית is bringing מן הכח אל הפועל, it's representative of a process. The process of of שמירת הברית, which is represented by יסוד, is really six ספירות in that language, beginning with חסד, beginning with ahavah, beginning with a yearning, and therefore, שמירת הברית really brings out a person's השתוקקות, his כיסופין, his yearnings, his desire. And that כוונה is what defines the למעשה, which we which we paralleled with the idea of the נקודות under the letters.

You could have two letters which on their own really have nothing to do with each other, but once a person puts the vowels, the נקודות under the letters, that allows the letters to connect and allows words to form and ideas to come into the world. So not not only is there the the שפע that's coming to the world in the potential, but as it's actualized and as it's verbalized, as we say those words, that is how we bring this ahavah, this השתוקקות into the world to perfect ברית, which again, along with emunah, is going to allow that צדקה will bring שפע and השגחה into the world.

And at the end, we we explained, and we're going to explain again now, how all of these levels were represented by Avraham Avinu, which I will save for a little bit later, but let's just begin with paragraph י״ז. So we're going to be talking about emunah, which again, going back to the beginning of this this piece, שלמות כל הדברים היא האמונה. Emunah is, in a certain sense, the beginning point of of everything in the world, but it's also the שלמות כל הדברים. So it's it's essentially everything is coming from the source, everything is coming from Hakadosh Baruch Hu, but it's also the point of שלמות for everything in the world.

And taking a step back, I'll I I think this is an idea that relates to me. If we think about the creation of the world, how Hakadosh Baruch Hu bestows שפע on the world, sort of as a triangle, meaning that everything starts at one unified point and it gets wider or more פירוד as things go on, going further down, further down in the pyramid. So there's different examples that we could use. One example we could say is a person has a רצון, they have a will, they need a place to live, a place to feel settled.

What does that mean? Well, that idea of רצון of a place to live, even if it's unarticulated at that level of just having a general will that I want to have safety, I want to have shelter, and so on, חכמה is going to come and tell me that I need a house. I need a place to live, I need a physical place to come home to at night and to leave and to come back to. בינה is going to start differentiating that. What does that mean? Where should it be? What should it look like? What goes into the house?

Is it a place for a vacation home? Is it a place where I want to raise a family? And so on. At that point, there's going to be דעת, which is going to translate the רצון and ultimately the intellectual component of these ideas into the execution phase. What does this mean in practice? Until, finally, you have a structure, you have מלכות, where a person can move in, and then all of the individual pieces that broke up so that they could be worked on individually now build up into one picture that will reflect the initial רצון.

I'll give another example, which we've actually used to compare really חכמה and בינה, or ראיה and שמיעה. Imagine that a person in one shot looks at a picture, he looks at a painting, and then he wants to describe to somebody what he saw in order that they should understand this idea, understand what the painting looks like, what emotions it's supposed to affect. Well, he, even though he was only able to see it in one shot, and actually had he looked at it in segments, then the impact would not have been the same. On the other hand, when he needs to describe it, when it comes into the next level, when חכמה breaks up into בינה, when ראיה breaks up into שמיעה, there has to be a חיתוך הדיבור.

It has to be distinct ideas, one after another, sequenced appropriately, so that actually he can build a structure coming back to what it was that he had perceived in one in one second that he only could have understood in one second. I'm going to give one more example, and I think that taken all together we'll understand the point that I'm trying to bring out from the next paragraph. A person has an idea, they want to discuss שמחת יום טוב. In their mind, they think about it for one and a half seconds, and they know exactly what they want to convey.

They go and they look at all of the sources, they put together a shiur, and the shiur takes an hour to give over. If they were to just tell somebody, שמחת יום טוב, explain exactly the emotion, then nothing really would have been given over. So they go through it, sequenced. They go through all the sources. They go through a shiur, point by point by point. It takes an hour to get through. The person who listens to the shiur, assuming that they understood, afterwards, should be able, if they wanted to sum it up, they write down all their notes, they should be able to sum it up into an abstract, and then they themselves would be able to understand the shiur in a second and a half, such that it really incorporates the entire development of all of the ideas into one central theme.

So what we have over here is that the source and the goal actually combine. Now relating it to Hakadosh Baruch Hu's creation of the world, we're not talking about Hakadosh Baruch Hu himself, as it were; we're talking about the אינסופיות and so on, top down, when Hakadosh Baruch Hu created the world, before any of the צמצומים, any of the evolution, any the development of the process by which Hakadosh Baruch Hu would create, there was only אינסופיות. Everything was all-inclusive. It would be like white light before being broken up by a prism. There's there's nothing else and nothing is missing.

Hakadosh Baruch Hu then created a system by which there could be individual creations all the way down to the עולם העשיה, where we have a notion of טוב and רע, things that are aligned with Hakadosh Baruch Hu, things that appear not to be aligned with Hakadosh Baruch Hu. We have בחירה, and it gives us מקום for avodah. From our perspective, which is now bottom looking up, our our starting point is not all-inclusive with total יחוד that then gets broken up into a perception of separateness, like the like the light getting broken up into the various colors of the prism.

Really, we are bottom looking up, and Hakadosh Baruch Hu created the world specifically חסר, as it were, right, specifically with פירוד, specifically with a notion of lack, so that we can connect all of the dots and attach ourselves through emunah. There's an element of התבטלות because our perception is really all the way at the bottom. We can't comprehend and understand how everything could be part of one unified whole. But through a mechanism of emunah, we are able now to take all of the individual elements and go through the avodah of, essentially, attaching them back to the source, of taking that that חסר that Hakadosh Baruch Hu gave us so that we had a vacuum, we had a blank canvas for emunah, and then and then use emunah to create that shleimut where everything, all the perceived complexity, is really just through our eyes, but really there actually is just the shleimut of emunah.

There is only אחד השם, and there is nothing else. And, therefore, in paragraph י״ז, שלמות כל הדברים היא האמונה, the shleimut both before the creation and ultimately the goal of where we're trying to get back to, we're trying to be mashlim everything in the world that seems to be חסר, all of that is emunah. That is our attachment to אלוקים חיים, to life itself. בלתי האמונה כל הדברים חסרים. Without this element of emunah, we could understand using my mashal every individual piece completely, but there're still pieces. A is not B, and B is not A.

That is not ultimately shleimut. That's still פירוד. There's different pieces of the world. It's only once we're able to live at a higher altitude, we're in this world, but we're a בן עולם הבא, like a ben Torah, somebody who has a a Torah outlook. We have a בן עולם הבא. We are a We are living in this world, but we're not of this world. We belong to a higher world where where where we're able to see how everything is part of one unified whole. So, if a person doesn't have emunah, they're not living at that higher altitude.

Then they just see a bunch of פירוד, a bunch of different pieces, some good, some bad. Emunah is what's mashlim everything into one greater shleimut. כמו שאמרו רבותינו זכרונם לברכה לענין צדקה: "הנותן פרוטה לעני מתברך בשש, והמפייסו באחת עשרה". We said this all the way in the I think it was in the in the first paragraph already, by tzedakah, tzedakah in in its in shleimut is associated with emunah, which which which really makes sense. I think just parenthetically, one idea that we had discussed earlier is the עולם חסד יבנה. Hakadosh Baruch Hu k'vayachol can't take at all, because Hakadosh Baruch Hu is infinite.

He has everything. Hakadosh Baruch Hu is a mashpia. Now, if we are going to give tzedakah, if we are going to be mashpia, that aligns ourselves with God. That makes us godlike, and yet, if we give, we can give for a lot of reasons. I can give because what goes around comes around. I can give in order to get kavod. I can give because I feel better, personally, being a giving person. I don't want to see you suffer. There's a lot of reasons. The ultimate association with Hakadosh Baruch Hu and alignment is where we make ourselves into a mashpia, where we give.

And the the Gemara that we quoted associates somebody who who gives to an ani either a prutah, or somebody who is m'fayes him other other forms of chesed, not monetary. He appeases him, but he is zocheh to berachot numbering 6 + 11. And we asked the question, ובין בנותן צדקה ובין במפייס עני הנ״ל חסר אחת. Really, those numbers, 6 and 11, the two aspects of giving to an עני, really should be 7 and 12, כי ראוי להיות שבע ושתים עשרה כנגד שבעה כוכבי לכת וכנגד שנים עשר מזלות. In the beginning of paragraph א, we had associated tzedakah as essentially being the lever that relates to Hakadosh Baruch Hu's hashgacha and bringing shefa into the world.

So, it should align with the מזלות, with the pipes, the system by which Hakadosh Baruch Hu is mashpia to the world. And we explained how that is really 7 and 12, so why should the brachot be line up with 6 and 11? It should really be 7 and 12. כי צדקה היא בחינת גלגלים, צדקה should align with this system of pipes, the גלגלים, the מזלות, how Hakadosh Baruch Hu runs the world through the system, כמו שאמרו רבותינו זכרונם לברכה: "כי בגלל, גלגלים and בגלל is the same word, כי בגלל הדבר הזה יברכך, גלגל הוא שחוזר בעולם".

So, the pasuk by tzedakah says it used the לשון of בגלל הדבר הזה יברכך, הקדוש ברוך הוא is going to bless you, send shefa to the world because of tzedakah. And the word גלל and גלגל align that it's that that it it creates a parallel between tzedakah and the גלגלים and the מזלות. וכמו שהגלגל יש לו שתי תנועות, okay, so before before we read the next sentence, we one of the themes, the ideas that we discussed throughout Likutei Moharan, one of the ideas that all of Chassidut is based on is that we're looking at the world in individual layers that are independent and interdependent.

So, if we say that at one level the גלגלים והכוכבים match up to tzedakah, there's going to be a parallel where one is the cause, and the other is the result, and so on, then really they should be they should be 1:1, apples to apples, and, therefore, the system should line up as 7 and 12. We explained how the מזלות are relate to these numbers earlier, but for now we'll just take it for granted, and, therefore, tzedakah should also relate to 7 and 12. וכמו שהגלגל יש לו שתי תנועות, when it comes to the גלגלים, there's really two separate systems of how it revolves, אחת תנועה הטבעית ממערב למזרח, one of them is the individual way that it turns, we'll explain the relevance in a second, each one of the כוכבים that are going from west to east, ואחת תנועה הכרחית, and then there's the overall turning of the entire system.

So if you imagine an onion with each individual concentric circle, each individual sphere turning in one direction, but the entire system is turning in the opposite direction. Or if you want to think about a you know, a school bus going in one direction, but individuals on the bus are moving in the opposite direction, they're two separate systems. So it says that one of the individual ones are going from west to east, but the overall system is going ממזרח למערב, from east to west. מה שהגלגל היומי חוזר ומתגלגל ממזרח למערב, but the overall system is going from east to west, ומכריח עמו כל הגלגלים, that really affects all of the individual things.

So, we see these two separate systems. כן לעניין צדקה, similarly with the עניין צדקה, there's actually two pieces two pieces that are happening. אמרו רבותינו זכרונם לברכה, יותר ממה שבעל הבית עושה עם העני, more than the baal habayit affects when the person who's mashpia, the person is giving to the עני, so that affects something great. I have money, you need money, and therefore I am able to help you out by giving you money, I accomplish something. But actually on a cosmic level, העני עושה עם הבעל הבית. What's really going on, what makes the world move, what is a greater on a cosmic level, what has greater power?

The idea that the baal habayit giving to the עני triggered all of these things going up through מזלות and mamash changed the world. So who who accomplished more? The idea that the עני needed a dollar to buy a soda and somebody gave him a dollar, that accomplished a soda, or the fact that now the baal habayit, by triggering this giving, now brought bracha into the world for himself, his family, his his community, his shul, his state, and so on, right? We discussed many times giving tzedakah before davenen. Who actually received more in this transaction? The עני received a dollar and the baal habayit through the giving received much more.

שזה בחינת שתי תנועות, שני תנועות, ממערב למזרח וממזרח למערב, this represents the dynamic of the two separate the two separate movements that are going in in this transaction, דהיינו מהעני לבעל הבית ומבעל הבית לעני. What the עני is giving to the baal habayit, it represents the west to east, and what the baal habayit is giving to the עני represents east to west. Okay, let's just take a step back and and just understand at least as far as is relevant for right now, if you have the world is revolving, let's say, that's the entire world, we don't even feel the world revolving, and it's going in one direction.

Now let's assume that everybody on the Earth is going in the opposite direction. So on one hand, the entire system, the הכרח is moving in one direction, but what is the point, what is the actual תכלית? It's setting up, whether it's because of the seasons, whether it's because of the time zones, I don't know how all of this works, but the entire greater system which actually seems to be what's going on is essentially totally existing to service something that seems to be much more smaller or unnoticeable in a certain sense than it. So for our purposes, what it's saying is, what seems to be going on?

That the baal habayit is giving to the עני. That seems to be the entire thing that's going on. And yet, if we were to take a step back and understand the greater significance of of what's going on, the actual point to the entire transaction, it's actually the fact what the baal habayit is receiving through having been involved in the transaction. So if it's a little bit abstract to relate the idea to the sefirot, it's more important to understand conceptually, there are times that we look at a particular event, and if you were going to describe what happened, right?

The significant the significance of the shifts, whether it's on an international stage, whether it's in a household, a family dynamic, or whether it's in the context of tzedakah, one person giving a dollar to another. If you were If I was going to ask you what happened, what really happened, what's the most real? Some people would describe what happens on the ground: one person gave another person a dollar, two nations went to war. A person who has a more abstract view, maybe a historical view, that person would not be focusing on any of the individual pieces, he would understand what's truly עיקר, what's truly טפל, and he would say, "No, there's pieces that are being moved around the international stage.

You think that this is the power that right now that right now accomplished something. Actually, the balance was shifted so that something much greater can occur." The The Gemara actually brings Mesillat Yesharim talks about this also, I'll just mention it in case we're familiar. It says על כן יאמרו המשלים, there were certain nations that Klal Yisrael was not allowed to go to war against, so Hakadosh Baruch Hu made it that that land was taken over by another nation, you would have thought, look, that's the conquering nation, but actually Hakadosh Baruch Hu is setting up the stage so that Klal Yisrael would be able to conquer that land because now the land was held by another nation that they were allowed to go to war against.

So so again, we're looking at the cosmic significance of what's really going on in the world, what tzedakah effect, and how tzedakah affects it, what is the context and the כוונה by which we're able to change the world, what actually goes on when one person reaches into their pocket and gives another dollar, who is actually the beneficiary of this transaction. וכמבואר לעיל בלשון זכרונו לברכה, כי כל השפע והברכות באים על ידי הגלגלים. All of the shefa, the the flow of energy, of life, of blessing that comes into the world through the גלגלים, through the מזלות, through the pipes, כי על ידם מנהיג הקדוש ברוך הוא את עולמו כידוע.

Hakadosh Baruch Hu is literally running the world through this mechanism. ועל כן, היה ראוי שיהיו הברכות האמורות אצל צדקה, שבע ושתים עשרה. And therefore, if tzedakah is essentially triggering this transaction, then it should also line up with the מזלות, which is a system of seven and twelve, כנגד גלגלים, and it shouldn't be less, it shouldn't only be six and eleven. So why do we associate the berachot in connection with tzedakah as six and eleven rather than seven and twelve? אך בזה הורו לנו רבותינו זכרונם לברכה, we understand, שהצדקה חסרה ואין לה שלימות, ועדין חסרה אחת, הן בנותן, הן במפייס.

There is actually, if you were to look at the transaction of tzedakah alone, on its own it's not complete. It's actually missing something. It's a tremendous amount, there's six and eleven berachot respectively, but there's something lacking in how it relates to Hakadosh Baruch Hu being mashpia to the world. היינו שחסר האמונה, שבלא זה הצדקה חסרה עדין. The idea of connecting with Hakadosh Baruch Hu being mashpia to the world means connecting back to the source. If I am giving you tzedakah, it could be a totally selfish a selfish transaction, then yes, I'm I'm doing an act of giving, Hakadosh Baruch Hu is not going to hold back schar, but there's something missing in how I am now breaking through upwards and connecting to Hashem.

I'm not really connecting to the source. I'm really doing it as a selfish act. It's connected to me down here. It's not connecting me upwards, but it's actually rooted in some sort of a self-centered consideration. It's emunah that allows me to attach upwards to the entire system that's going on, ועל ידי אמונה נשלם ומאיר בחינת הצדקה. And therefore that aspect of chaser, that aspect of lack that is required that actually makes tzedakah into the into the trigger and the the the kli, that what triggers and it brings berachah down into the world is the emunah, that is represented in this six and eleven into seven and twelve.

That's the missing piece. So it's not tzedakah on its own, it's really tzedakah connected with emunah. וזה שכתוב, והאמין בהשם ויחשבה לו צדקה, פסוק by Avraham Avinu, which connects emunah and צדקה, שעל ידי אמונה נחשבת הצדקה, כי בלתי אמונה היא חסרה. Without emunah, then it's not really considered the full action of tzedakah, period. וזה שאמרו רבותינו זכרונם לברכה, שמש בשבת צדקה לעניים, that the the the sun on Shabbos is considered tzedakah to the aniyim, the Gemara explains in תענית, כי שבת היא בחינת אמונה. Shabbos, Hakadosh Baruch Hu created the world in six days, rested on the seventh day.

Shabbos is representative of our alignment and our belief in the creation of the world, and God is the creator, כי שבת הוא מעיד על יחודו ועל חידוש העולם. Goes back to Hakadosh Baruch Hu, to the אינסופיות pre-creation, so to speak, as the source and as the goal. Just parenthetically mention mention a beautiful vort, that there's different kinds of rest. I'm sure I've spoken this out before. One kind of rest is, let's say, when a person is running, they're exercising, and they need to rest in order that they can continue, but they're not being as productive, and therefore they stop.

The point of the rest is to continue working. So the rest is not really the tachlit, it's not the end and the goal, it's a way station, it's a rest stop in order to go back to continue traveling. But there's another kind of rest, a menuchah. What is the rest, so to speak, that Hakadosh Baruch Hu rested on Shabbos? If you were to have a computer program debugging something, you were to be building a house, when you get to rest, it's not that you could keep on working, that would be either unproductive or counterproductive. Once you reach the state of shleimut, then the program stops because now it's reached its goal.

Hakadosh Baruch Hu created in the six days of creation, אין חדש תחת השמש, everything that would be created. When we relate to a Shabbos both, right, it says it's brought down that Mashiach will come if the Yidden keep two Shabbosos. What are the two Shabbosos? It's not just that it's two, It's a Shabbos before the six days and a Shabbos after the six days. We relate to the source and we relate to the goal and they come together, they collapse on themselves. There's one ייחוד השם. So Shabbos is מעיד on the יחודו ועל חידוש העולם, כמובא בספרים, like it's brought down in the sefarim.

ועל ידי אמונה שהוא בחינת שבת מאירה הצדקה, and when we connect to the source and then we trigger this, this, the shefa, the, a mashpia, we open up the gates of, of giving by giving ourselves to somebody who needs, like הקדוש ברוך הוא, עולם חסד יבנה, He gives to the world, that is what makes the tzedakah into the, into the shleimut of the tzedakah. וזה שמש בשבת צדקה. Shemesh, which we lined up with Shabbos, that is, so שבת שמש on Shabbos, associating shemesh and Shabbos with tzedakah is the shleimut of it. שמש לשון אור, היינו שבשבת שהוא בחינת אמונה מאירה הצדקה כנ״ל, the tzedakah is able to radiate, it's able to, to accomplish its purpose, it's able to, to give over, and again we feel the effects of that tzedakah with the berachah coming into the world.

Vechen, another example, the Torah itself, גם כן חסירה בלי אמונה, whatever exactly this means, but the same way we talked about the lamdan and the tzedakah, all these pieces come together. If I, I should have pulled that Zohar to, to mention, if I learn a pasuk, a story in the Torah, and instead of understanding that that's just the interface, it's the tip of the iceberg, but actually it is, it's just representative of of all of the kivayachol levels of infinity until it's framed in such a way that I can relate to, but contained in there is ratzon Hashem at all of the infinite levels.

But if, but if I learn the Torah and I don't learn it as being attached to the source, I learn it, chas veshalom to say, as a story, so then there is something lacking, I'm being מגשם the Torah. I mean, one way of understanding is just the straight משל and נמשל. If I want to tell you a message, my message is that slow and steady wins the race. How do I convey this? It seems to be a meaningless statement for a young kid, so I tell them the story of the tortoise and the hare. If they understand this as an illustration of a very deep principle of how to accomplish goals, then the story is very significant.

If they understand this as a light story of just a few cartoon animals running around, then nothing is happening. If I see a person wearing a costume, so if, if he's not wearing a costume, he's dressed up as the king, which represents מלכות, the clothing on their own are nothing, they're just simple material, but actually they represent the koach of the מלך, therefore it's extremely significant. If you take the same clothing and you make it into a costume and a kid puts it on on Purim, then it's, then it's funny, then there's really nothing there, it's just a shell of something.

And therefore the Torah itself is חסר unless it is attached to the source, the way that we understand all of the stories, the cases in the Gemara, this is just our interface, this is how we relate to the deepest of the deep truths that are created before the world itself, that is the Torah as an expression of רצון השם that's been מצמצם into the presentation that we have it. Without that, then it's חסר. ועל כן אמרו רבותינו זכרונם לברכה, בא דוד והעמידן על אחת עשרה, that David Hamelech came and he created the categories of how to relate to the mitzvot of the Torah so that it could be, could be related to into eleven categories, eleven primary mitzvot, however exactly it was.

בא ישעיה והעמידן על שש, notice the eleven and the six, חסר אמונה, right? The, the same way that the, the כוכבים and the מזלות as connected to the source, so it's not just superstitions, it's, it's actually just an expression, these are just the, the pipes through which Hakadosh Baruch Hu is, is משרה שפע and is מנהיג the world, that is seven and twelve. When a person sees what's going on the world that's not connected to the source, that is represented by six and eleven, that would be like tzedakah without emunah, and that we see over here is like Torah without emunah.

Such that when David Hamelech and Yeshayahu Hanavi related to the Torah, they related to the numbers with six and eleven until נמצא חסר גם כן אחד מן המנין, something was lacking, מכוון ממש כמו שאמרו בצדקה שש ואחת עשרה, until it was connected with the source, which we're going to see in a second, then the Torah itself, the individual mitzvot, is related to as six and eleven, כי התורה חסירה בלי אמונה. וזה שאמרו עד שבא חבקוק והעמידן על אחת, until Chavakuk said everything really needs to be attached to the source, וצדיק באמונתו יחיה כי על ידי אמונה נשלמה התורה, until Chavakuk came and he was עומד on the idea what, how is it that we truly relate to the Torah, as בעצם attached to the source, בעצם attached to the emunah, and once you have that, then you can go back and work top-down.

Interestingly, by the way, as much as from within creation we relate to ויהי ערב ויהי בוקר, we relate to the nighttime coming first, that is, so to speak, from the outside in or from the, you know, bottom-up, Rav Tzadok explains that by קדשים and also by Torah, it's relevant for certain halachot, actually The day comes before the day comes before the night. It doesn't start with the night time so that we can uncover the the daytime so that we can uncover the clarity. We can go from the פירוד to the yichud. But when it comes to Torah, it's attached to the source.

It's like the inside looking at the blueprint of the world, looking out and then for those halachot it starts with the clarity. It starts with daytime. וזה כוונת התנא שהתחיל במשנה, יציאות השבת, שבת representing emunah, the שלימות of צדקה, שתים שהן ארבע. But in the beginning of the Masechet Shabbat that goes through the halachot of Shabbos, how does it It gives an example. What is the example to illustrate the רשויות, the private and the public area? If there was somebody standing inside a house, it's a private area and he wants to give tzedakah to an עני who's standing outside the house, that would be the street, that would be a public area.

So, the very beginning, the first case that discusses how the halachot of Shabbos relate to רשויות frames it into an example where a baal habayit is giving to an עני in terms of tzedakah. So, Shabbos, emunah is connected at the in the very first words of the מסכת to tzedakah. כיצד? העני, פשט העני את ידו לפנים. שבתחילה שבת התחיל תכף במצות צדקה. לרמז שבשבת נשלם מאירת צדקה. That on Shabbos the שמש on Shabbos is the tzedakah. That Shabbos, emunah, and tzedakah go together. This is how we connect back to the source and to to hashgachah and הקדוש ברוך הוא bring שפע into the world.

כנזכר לעיל: שמש בשבת צדקה לעניים, כי על ידי שבת, שהוא בחינת אמונה, נשלם מאירת צדקה. ועל ידם נתמלאו הברכות שהיו חסרים. And through tzedakah together with emunah, we are able to bring berachah in its שלם form into the world. כי אמונה הוא מקור הברכות. Emunah is the source of all brachot. Hakadosh Baruch Hu being mashpia. כמו שכתוב: איש אמונות רב ברכות. Pasuk in Mishlei connecting emunah and brachot. וכן שבת נאמר בו כי היא מקור הברכה, period. Further, now that we related tzedakah and emunah together with tzedakah with the כוכבים, with the מזלות, the גלגלים, the paths, so to speak, through which Hakadosh Baruch Hu is manhig the world.

וזה שכתוב: צדק לפניו יהלך, צדק or tzedakah, charity will go before him, וישם לדרך פעמיו, is the end of the pasuk in Tehillim. כי יש דרכים רחבים, there are wide roads, שהם דרך הכבושה לרבים. These are the areas where it's the paths for the רבים. It's easy to go. It's wide open. It's accessible. וכן יש שבילים, there are smaller roads. וזה דרך, והשביל נמשך לכאן וזה לכאן. Individual roads that go from one place to another. ולכל דרך ושביל, for both the wide and the narrower roads, יש כנגדו בגלגלים דרך ושביל. So, the path through which, so to speak, Hakadosh Baruch Hu sends shefa to the world will correspond to the paths through which people are able to bring things, to go places.

Again, there's a parallel. Every system is independent, but interdependent. There's going to be a parallel. Matches up. וכן בין דרך לדרך גדל כמין עשבים. There are The grass is not going to grow in the middle of the area where people are walking on. The grass will get ripped out. But there's going to be grass and planting between the roads. כן יש גם כן נגד כל עשב ועשב כוכב שהוא כנגדו, שהעשב גדל מהכוכב, כמו שאמרו רבותינו זכרונם לברכה: אין לך כל עשב ועשב שאין לו כוכב. The same way that there are paths down here, there are paths, so to speak, and organization up there.

The same way that the paths are defined by the grass and so on in between, so there's also going to be some sort of matching עשב up there. It's not just happenstance. This is what's between the between the between the roads. And in fact, he brings a Gemara that Hakadosh Baruch Hu send shefa specifically to define for each blade of grass. ולפעמים, כשאדם יש לו עכוב וצער בדרך, when a person is having some sort of trouble on the road, הוא מחמת שכנגד המקום הזה יש שם עכוב בהכוכב. If there's some sort of a friction in getting through a particular road, going going down a path, he seems to be talking specifically in terms of physical travel.

But maybe we could say in terms of paths of life, the direction, sometimes something is just not going, the answer is to really examine oneself spiritually. Over here is what we see over here is on the screen. If something is not appearing correctly on the screen, you want to check the projector. You want to check the film. If something is on a computer screen, you check the code. You check the, you know, check the whether or not there's a bug earlier on in the process. If a person is not able to go, there's some sort of a problem in the derech, we need to understand that there's something messed up in how the shefa is coming into the world, which parallels these paths.

שאינו מאיר בשלמות, it's not it's not coming down. What do we work on? Emunah, right? We attach things back and so on, go earlier in the process. Okay. ועל כן התקנה לזה, so, what is the takana? ליתן צדקה קודם שיצא לדרך. How do we attach to emunah, at least for purposes of this Torah in order to send shefa through the system of the כוכבים? Give tzedakah for emunah, which is interesting, because then if a person, if I give tzedakah just so that I have a good trip, in a certain sense, I'm really giving tzedakah in a self-serving way.

No, when we give tzedakah, and we're able, that action brings me כח אל הפועל, what we discussed throughout, מכח אל הפועל, with the kavanah, with the נקודות, with the letters, we attach ourselves and we bring emunah into the world through the tzedakah, כמו שכתוב: ״צדק לפניו יהלך וישם לדרך פעמיו״, and then he'll be able to put his footsteps down. If the tzedek, the tzedakah goes in front of him, that paves the way, and then he puts his footsteps. כי על ידי צדקה יאיר הכוכב, through the tzedakah then the the the light can come through this מזלות, through the stars, as it were.

כי על ידי צדקה מאירים הגלגלים כנ״ל, then the גלגלים, the paths will be able to shine forward. ועל כן על ידי צדקה שנותנים, through the tzedakah that one gives, יבטל עכוב שיש לו בדרך, then the frustration of the paths will be removed, שנמשך מהעכוב שיש בגלגלים וכוכבים כנ״ל, because the friction really exists at that higher level, so to speak, I mean higher, I guess we relate to the כוכבים as being higher, but I mean like earlier on in the process, and then that will actually be the way to clear the path. וזה שאמרו רבותינו זכרונם לברכה, this is a Gemara in Horayot: ״כוכב אחד יש שמתעה את הספינות״, that there was one star that used to confuse the sailors, the boats.

They understood directions, they didn't have a compass, they understood based on the positioning of the constellations of the stars, and there was a star that once out of once every 70 years would change its position, it was a shooting star, however it was, and it would confuse the sailors. היינו כשהספינה מגיעה תחת אותו כוכב, when the ספינה was by that star, אזי הספינה תועה בדרך, then the ship would become confused, מחמת שזה הכוכב אינו מאיר בשלמות, because what is causing it? That that star would not be בשלמות. Rabbi Chaim Kramer sums up in the note that with perfected charity, however, with tzedakah together with emunah, a person has the power to guide the מזלות, to guide the celestial spheres, and to eliminate whatever causes him the difficulty on the road.

The star which confuses the ships, quote-unquote, alludes to the paths of life being concealed beneath the celestial spheres, meaning is it that the our attachment to Hakadosh Baruch Hu dictates the הנהגה of Hakadosh Baruch Hu with the world, or is it that we don't connect to the source that's beyond the particular pipes, and we make ourselves subject to those mazalot, to those kochavim? Man's task is to reveal that the hashgachah pratis, the divine providence and not the forces of nature, oversees the world. Now, he brings the actual מעשה from the Gemara where this where Rabban Gamliel and Rabbi Yehoshua are traveling on the sea and so on, and elaborates more in the context of our Torah.

Rabbi Attiya asks the very simple question: If it seems to be that every 70 years one of these stars was out of place, it's a natural phenomenon, so if we are understanding these stars being out of place as being something that's an anomaly, something that we should be able to learn from and understand, then how could it be it relates to a natural phenomenon? And more or less, it seems that he says that yes, of course there are natural phenomena in the world, but this this Gemara highlights how a particular star was able to confuse the sailors, and therefore he uses this.

There are times when there are natural phenomena that people are not aware of that could cause confusion, but he uses that to say there's other times when when not necessarily in the context of this particular of this particular way that the stars generally act, that the stars also confuse the sailors, and he puts these ideas together. But in any event, we see that tzedakah together with emunah, represented by שמש, represented by Shabbos, this connects to the source and gives us leverage over, in a certain way, chas veshalom to say that we control, but Hakadosh Baruch Hu created the world in order so that we should bring the shleimus, and we are able to have leverage over how Hakadosh Baruch Hu brings shefa and guides the world.

Now, we had said earlier that it's not tzedakah only with emunah, it's tzedakah together with emunah and שמירת הברית, really both both aspects of שמירת הברית, the higher level brit and the lower level brit. We even related both ideas of emunah to emunah in בריאת העולם by Shabbos and שמירת הברית relating to we put it together with with Pesach, with the the ultimate expression of hashgachah pratis, the עשר מכות and so on, we have the blood of the brit milah which we had as a zechut, but these two aspects of emunah, but we anyway put together emunah and brit.

So now we are going into paragraph י״ח: ״שמש הוא בחינת ברית״. שמש, besides for being associated with Shabbos and emunah, also is associated with brit milah. He brings from Zohar over here that the same way that the שמש shines and lights up the world, the brit also shines throughout the guf of a person, attaches him to kedushah, and that lights up the guf, the container, as it were, the expression of the body. ועל ידי פגם הברית, when there is a lack of שלמות in ברית, אין לנו מראה השמש, then the sun, as it were, is not shining, כי אם מראה חמה.

The sun shining, it the light goes out, it shines throughout, it gives off shefa, the מראה חמה is like the likeness of the sun, but I guess you could say it's like, like wax fruit. It has, similarity to the sun, but it doesn't give off the consequences, it's not radiating. ועכו״ם, and the עובדי כוכבים, the גוים, נקראים צל. This is the opposite of the sun shining, radiating, emunah, attachment to the source, brit, right, lighting up the world. That's actually shade. When something covers over, it's a blockage. I guess, perhaps we could say that even in the shade the sunlight comes around, even if you're underneath an overhang, there's enough light so the world is not just imploding.

In other words, there's still light to be able to do things. However, there's no attachment to the source, you can't see that relationship of where the light is coming from. So there is a there is a break, so to speak, in that connection, that recognition of hashgachah pratit. כמו שכתוב הוי ארץ, the inhabitants of the land, צלצל כנפים, are shaded by the wings, like I said, like an overhang, ומכסים אור השמש, and they cover over the light from the sun. It seems that there's הנהגת הטבע, which I guess aligns very nicely with the story with, however we explain that specific story as relates to Rabbi Nachman, but there are certain things that we can relate to as natural phenomena and we can create an entire science behind, entire body of knowledge, or we could say that, no, these are the mechanisms through which Hakadosh Baruch Hu runs the world.

Yes, there are times that it's more institutionalized, which we relate to as teva, and there's times that there's more breaks in in that in that type of a system. But either way, this is Hakadosh Baruch Hu running the world. Like we said, there's no blade of grass that grows without Hakadosh Baruch Hu sending energy to it. וזהו בחינת צלצל כנפים, this is like the צלצל כנפים, כנפים is plural, it's like a double covering, מלשון ולא יכנף עוד מוריך. So the pasuk says that your master will no will will no longer conceal himself anymore, and Rav Chaim Kramer brings in the note that Rabbi Nachman shows how the double concealment is alluded to in the pesukim by the goyim, it says צלצל כנפים.

It's difficult enough when the master, the tzadik, who has שמירת הברית, יכנף, conceals himself. If the nations then add the shade of כנפים that further distances the Jew from God and further weakens their faith in Him. So these are different levels of of being able to attach ourselves to the source through emunah, through שמירת הברית, through the צדיק, צדיק יסוד עולם represents שמירת הברית, and relate to that direct connection between Hakadosh Baruch Hu sending shefa to the world, or relating to this covering of הנהגת הטבע and so on. וזה בחינת מראה חמה עמוקה מן הצל, the Gemara brings in Bava Batra that when something is has the appearance of the sun, that that when it's, I guess, shining someplace, so that gives the appearance of being darker than the shade.

It comes up by צרעת. כי אף שישראל עיקר, even though Klal Yisrael is the we are the agents of HaKadosh Baruch Hu in the world, ישראל ואורייתא וקודשא בריך הוא חד הוא, we are associated with the תכלית. The entire world, like we said, runs because of us. Everything that you could see, really the תכלית could be much smaller than the set-up. We had said earlier that as much as people give a lot of tzedakah, but what's really happening, the whole point is the shefa coming into the world that's not so evident. You can have an entire stage set up, but it's only in one corner of the stage that the main character, that the person is doing the performance.

An elaborate set-up for for one jewel that's in the center, right? We have an entire world of all the teva, and really it's so that we are able to take all the pieces. The Yidden come and we attach ourselves, we bring HaKadosh Baruch Hu into the world kivayachol, we attach ourselves and the world to HaKadosh Baruch Hu. על כל זה העכו״ם מכסים עליהם, but the the goyim come and they don't have this clarity, they don't have this attachment, they're operating at a lower altitude, they relate to הנהגת הטבע as governing, כאילו כל העולם שלהם ומכסים העולם בדרך הטבע.

They they relate only to nature and to their own the 70 nations, to their own culture, we've discussed this in the in the past. So instead of seeing the entire system revolving around the Melech Malchei HaMelachim HaKadosh Baruch Hu, the Ribbono Shel Olam, they have, period, and each each individual person and nation has their own priority and they are trying to leverage the world rather than for their own purposes, rather than attach themselves to HaKadosh Baruch Hu. Parenthetically, I heard one time somebody was speaking, what's the difference between avodah and עבודה זרה, חס ושלום to say, but it's one framing of it.

So you're worshiping X and I'm worshiping Y, and he said, no, because when we understand that HaKadosh Baruch Hu, like we said, is all the way at the at the top, kivayachol, of this system, everything relates to ייחוד השם, and it's our perspective that we need to understand how everything ties in, and we really only have a very limited perspective from our corner, but we really be'etzem are part of a system, and we have total hitbatlut to understand that we are subject to רצון השם, and that's emet, so when we serve Hashem, there is sacrifice, we are putting ourself as subject to the רצון השם in order to fulfill the reason that we were put into the world.

When other people go and worship their gods, as it were, the rain rain god and the uh, the the god of the wind, whatever it is. They have their own priorities. They have their own prerogative, and they're trying to appease whatever forces, basically in order to get what they want. So, in a sense, yes, they're acknowledging that there are certain forces that are more powerful than them, right? Like a person driving an 18-wheeler truck, it's more powerful than the person, but the person is driving it, ultimately it's self-serving. So, the question is, is who's at the center of the system?

HaKadosh Baruch Hu or the person? So, the akum yes, even if they acknowledge everything that's going on, they relate to it as הנהגת הטבע, they relate to it as being self-serving. It's a system that doesn't revolve around Hashem, but these are the forces in nature, and they are trying to uh also use them for their own purposes, but certainly to uh put that mechitzah between the רצון השם and the clarity and השגחה פרטית, כי באמת הקדוש ברוך הוא מנהיג העולם. Really, Hashem is uh uh being manhig the world. והם מכסים הנהגת השם יתברך, and they put this obscurity, this unclarity, this cover over the hanhagah of Hashem, blocking it from uh the from being attached to the source, that clarity, כאילו מתנהג, חס ושלום, על ידי כוכבים ומזלות בעצמם, like uh like science.

You would think that scientists would be the biggest ma'aminim in the world, but no, the instead, they're enamored by the system rather than the one who put the system into place, which on its own is uh incredible. The The more elaborate a building, the more you should be impressed with the builder. Uh it's unbelievable how a person could be confused and say the more elaborate the building, the more it must have come into being itself. אך לעתיד לבוא יעביר עשם, הקדוש ברוך הוא will remove the rulership of the גוים, ואז יקוים, and then the pasuk will be מקוים, סר צלם, the צל was removed, ואז יתגלה אור השמש, and then there will be clear for everybody to see where the what is the source of light, the shefa, the bracha coming to the world בבחינת וזרחה לכם יראי שמי שמש.

For you who fear my name, the shemesh, the sun of charity, of tzedakah will shine. Uh I think I think what it gets at is, yes, at that point the everything will be attached to the source. Everybody will have clarity. We'll know exactly what the set-up is, but who is going to benefit, uh who is going to get that הנאה, who's going going to be uh connected with the with the Shechinah? The one who did his avodah in this world and attached all the pieces, he attached to the source. Now that there's the ultimate clarity uh and all of the shade is removed, that person is going to be the one who ultimately benefits from the sun uh shining for him.

It's It's like uh there's a there's a there's a Gemara that it says that the sun shined for Yaakov, shined for Yaakov, nobody else, and it relates it, no, that there was hashgacha because at a certain point the sun set for Yaakov, and now the sun rose early for Yaakov. So, over here also, who is going to be the focus of this sun shining? It's going to be the one who connected the dots, uh who understood the real uh the real source of the light from beforehand. וזה ומרפא בכנפיה. This is that there will be healing in its כנף, היינו בבחינת ולא יכנף עוד מוריך, that your Master will no longer be uh shielded by the the wings, as it were.

Uh and in in fact, not only will the wings be removed, but we're actually going to see the greatest statement of Yichud Hashem, that will no longer be shielded by the wings, we're actually going to piece together to see how everything was Yichud Hashem, right? The If If there was only uh green apples in the world, we would say that the Creator is a green-apple machine. It's only because of the פירוד, because of all the teva, because of all of the unbelievable, unlimited wonders uh in in the world, when we finally see that everything is actually a function of a greater system, a function of Yichud Hashem, that's a much greater statement of Yichud Hashem, that seemingly opposites are actually part of one system.

So, מרפא בכנפיה, perhaps we could say the healing is in the כנפיים. That's the greatest statement of Yichud Hashem, not that there was never any covering, but the that within the covering, once we have the clarity, that will be the ultimate statement of yichud. ואז יקוים עד אשית אויביך And then it will be מקוים, that uh הֲדֹם לְרַגְלֶיךָ, until I make your enemies into your footstool, that all of the people in the world that all had their own prerogative, they were coming against the Yidden, they were coming against Hashem, they will ultimately be revealed to serve Klal Yisrael, to serve the Yidden, to serve Hashem.

They will be the footstool, היינו שהם יהיו למטה, ולא כמו שהיו מקודם מארי חמי עמוק. Originally, they were above, so to speak, and they were shielding, they were making a מחיצה, they were blocking their connection to the sun, and now they'll be under the as a footstool to Klal Yisrael. They will be serving Klal Yisrael. Next, by Avraham, we said Avraham uh as contrasted with Eliezer eved Avraham, Hakadosh Baruch Hu kevayachol is contrasted with the מלאך מט״ט. We talked about למדנות versus צדקות, the בריח התחתון, the בריח העליון. So, all of these things have come together, but over here it says that Avraham Avinu really was representative of these ideas we're discussing in the תורה, כחום היום שהיא בחינת שמש, that the sun shined for Avraham, we identified the sun with emunah, the sun with ברית, על ידי שם אבן נתגלה הברית.

Uh Avraham Avinu was also zocheh uh to emunah, to chesed, and Rabbi uh Kramer brings that all the concepts that are mentioned in this lesson can be found in Avraham Avinu. He had emunah, he supplemented it with charity. Avraham Avinu was the one who uh, so to speak, the was the first one to find, to identify Adon Olam, Hakadosh Baruch Hu and hashgacha to the mazalot, so he was not subject to the mazalot. He was the first one to be מל, he was the first one to have שמירת הברית. The pesukim go through his journeys, to Charan, to Mitzrayim, he pursued the kings, even when he encountered adversity, we said on the all of the paths, when a person encounters adversity, but if they're above the כוכבים, then they're going to succeed.

He was the master of Eliezer Eved Avraham, which represents the higher and lower brit. He was a representative of chesed, which we said is like the נקודות to the letters. This is the nefesh, it says that הנפש אשר עשו בחרן, he made souls, and also, it says that his eating was in the חום היום, in the heat of the day, an aspect of לחם הפנים, of the parnasa, of the bracha that gets sent to this world. So Avraham Avinu is representative of the ideas in this lesson. Further, התפילה נקראת בחינת רגל. First of all, Avraham Avinu also we know is associated with Shacharit, but over here it says that tefillah is associated with regel, brings again the pasuk in Tehillim in the note over here, צדק לפניו יהלך וישם לדרך פעמיו, and Rashi in Gemara, where is the Gemara in Berachot, that associates tzedek with tefillah, so again, tefillah is, there's a certain hanhagah in the world, לטב ולמוטב, and we daven tefillah to change, when we attach ourselves to Hakadosh Baruch Hu, then we are able, as it were, to direct the hanhagah of of the השגחה פרטית in the world.

We daven for certain things. I think we've already addressed earlier in the torot, if רצון השם dictated something is going to happen, how do we have the the wherewithal to even daven that something else should happen? But in any event, again, we associated before tzedek and tzedakah, we give tzedakah before tefillah, but tzedek is associated with תפילה, וישם לדרך פעמיו, this guides our paths. Period. Okay, I guess it's good that we didn't try to push to the end last time. Took the full hour. But in any event, Rabbi Natan finishes off, כל זה העניין שמענו תחילה בלי ביאור וקשר, all of these things we heard without explanation or connection, וכבר מבוארים הדברים היטב בהתורה אזלין בי רב הנ״ל, everything that Rabbi Natan to us, we just read it after the first half of the Torah, so it all fit in so nicely, and it it repeated, and also filled in some of the gaps of the ideas that put it all together, like we just articulated by Avraham Avinu, but when he heard them, it was not necessarily connected.

גברא דאוזף וריחיא דתבירא, these are two of the other stories that were part of the exchange between Rabbi Yehoshua ben Chananyah and the Sabei Devei Atuna, the Athenian scholars. Rabbi Natan says, לא זכינו לשמוע עליהם תורה, we never heard Rabbeinu expound on these other two last מעשים, אבל מכלל דבריו שמעתי, but from Rabbi Nachman's words, I was able to understand שרצונו לגלות פירוש על כל המאמרים הנאמרים שם, he had intended to to דרשן and to speak and explain the פנימיות of all of the stories that were part of this גמרא, וגם גילה דעתו, he also revealed his intention שרצונו היה לגלות תורה גם על כל המעשה הנאמר שם בעניין סבי דבי אתונא, בתחילה ובסוף, איך התנהג רבי יהושע בן חנניה עימם, that the entire story from beginning to end, not just the individual stories, how Rabbi Yehoshua ben Chananyah dealt with them, ואיך בא עליהם, how he came to them, ואיך התנהג עימם אחר כך, and how he conducted himself with them afterwards.

I think in the introduction to the very first one, we spoke a little bit about it, ודיבר מקצת מעניין המעשה, he spoke a little bit about the story this story הזאת שנאמרת שם בגמרא בעניין זה, which is recorded over there in the גמרא, והבנתי שיש לו חידושי תורה על כל זה, and I understood that he had something to say about the entire the entire piece. אפס בעוונותינו הרבים בא השמש בצהריים, because of our many sins, the sun set midday, means that Rabbeinu was taken from the world before he had an opportunity to do this, ולא זכינו לשמוע כי אם מה שנדפס, תהילה לאל חי, and we did not merit hearing any more than what was what was printed.

Although notably, Rabbi Natan in Likutey Halachot does go through the rest of it, he uses ideas that he heard from Rabbeinu, and he he expounds on these other stories and on the ma'aseh. In the in the end of the English version, they put a translation of how Rabbi Natan explained these other these other stories and the whole ma'aseh of Rabbi Yehoshua ben Chananya. Just a few words from Rabbi Natan as we sort of transition, in a certain sense, into the next section of Likutey Moharan. Until now, we've had a certain flow through, we had 31 torot, but a lot of them were going through serieses of the of the אגדתא of Rabbah bar bar Chanah, of the אגדתא of the סבי דבי אתונא, and now we will we will move away from that.

הפעם נודה את ה׳ בגילה ורינה, we now give thanks to HaKadosh Baruch Hu with praise and with song אשר זכינו לסיים סבי דבי אתונא, that we finished discussing and delving into the penimiyut of this series of אגדתא of סבי דבי אתונא, דברים הסתומים, things that were setumim, they were closed up, ve-chatumim, and they had like a seal, like a lock on it אלף עזקין with a thousand seals or locks, chotamot, different ways of saying that these would otherwise have been inaccessible, but for the fact that Rabbeinu opened our eyes to it, אין חכמה ואין תבונה, there would have been no way to access it with different types of intelligence, וגם אם יאמר החכם לדעת לא יוכל למצוא, even if a chacham would try to access, he would not have been able to find it, נלעג לשון אין בינה, there some of the leshonot are really borrowed from תנ״ך, so they're a little bit hard to understand, but like a stammering tongue, אין בינה, we would not be able to understand, נתיב לא ידעו עיט ולא שזפתו עינה, even a bird of prey and so on wouldn't be able to find them, מה אדבר והוא אמר ועשה אזניים לתורה הצפונה, what can we say, and then Rabbeinu went and made oznayim, over here I think oznayim does not mean ears, it means like handles, like if you have a pot it makes something accessible, and he gave us handles, a way to engage with what would otherwise have been hidden.

Atah, now, כפינו פרושות, our palms are spread open אל השם בבקשה, תפילה, תחינה, לשון of the hands being spread open, it's lashon of תפילה, השם יגמור בעדנו להדפיס, that HaKadosh Baruch Hu finish on our behalf להדפיס יתר מאמרים הנוראים, that we're able to print more of the מאמרים, אשר גלה להם דרכי עבודתו יתברך בדרכים נפלאים, that revealed to us the דרכי עבודה in wondrous ways. In other words, this is really to to the extent that a lot of the ideas are dealing with abstractions and things that seem to be beyond us, at the end of the day, we are engaging with it in order to have avodah and to have a path in avodah.

The Kitzur Likutey Moharan in certain ways is very helpful for that, although it's very difficult to go through that without having been through the Torah, like we like we had said, I think even earlier in this shiur, as you unpack something, then you can boil it down afterwards. The idea of understanding the avodah is taken after you've gone through the depth and the penimiyut, and now we can we can take back out the avodah. If you look at the avodah, it's hard to gain an appreciation for the sefer and for Rabbeinu, so can't really start with the Kitzur, I don't feel.

עמודי שש מיוסדים על אדני פז, pillars of marble established on on pillars of פז, על כל פסוקי תנ״ך ועל כל דברי תנא ואמורא, רבינו was going to unpack all of the maamarim the pesukim and the מאמרי חז״ל, גלילי זהב בתרשיש ממולאים, מפנינים יקרים מפז מסולאים, בזכות זה נזכה ללמוד וללמד לשמור ולעשות ולקיים את כל דברי תלמוד תורתך, דתורתך, אשר קבלנו מפי אדון כל הנביאים, the everything that we received from Moshe Rabbeinu. In other words, we're now going to dig deep into the pnimiyut, the understanding of the pesukim of the מאמרי חז״ל, and be able to understand how they all fit together and they're woven together from the inside out, and translate into עבודה, ויקויים במהרה בימינו ועלו בהר ציון מושיעים, אמן, כן יהי רצון.

Okay, be'ezrat Hashem we begin Torah ל״ב, לב, next time, not a long Torah, so a break after an extremely long one, and then some of the ones in the 30s are medium-sized, but as we go on, at a certain point we're going to hit a place where a lot of the תורות start to move much faster. Be'ezrat Hashem next