LM 33.3 — Mi Ha'Ish, Part 3 of 4: The Love Hidden Within Creation · תורה ל״ג

בעזרת השם we are continuing Torah ל״ג with the third shiur beginning paragraph ד׳, and we were continuing the theme הכלל הוא שצריך לבקש שלום, a person has to pursue shalom, and we said that shalom is not just peace as in absence of conflict, but shalom is essentially integration. And we had been developing the idea that a person, to seek out shalom, does this through Torah and tzadikim. Why? Because both the Torah and tzadikim give us access to the deeper truth underneath the fragmentation, meaning that Torah is the blueprint of creation. We had used the mashal of a puzzle: we're starting off with one picture where everything fits perfectly, because Hakadosh Baruch Hu gives us the avodah of being able to participate and bring out the גילוי of this yichud of this picture, we start off at a sort of at a lower altitude if you will, with a lot of pieces that seem to be in conflict, that they don't seem to jibe, they don't seem to go together, and our avodah and our opportunity is to be able to bring everything that we see together that seems to be at opposite ends of the spectrum to show how really everything is part of yichud Hashem, everything is part of the ratzon Hashem, and bring about that גילוי, right?

If you if you'll use another example, a person has a vision, a person has a ratzon, when he wants to bring that vision about and he creates some sort of an organizational structure, the two departments that are created in order to be able to bring about that vision, those might not necessarily be in line. One of them is a business unit, it's expansive, it wants to take on as much as much as possible, another one might be a regulatory unit, there might be compliance, but when all these things are together, they are meant to bring about everything to fit that original vision.

So therefore the Torah, the blueprint of creation, is essentially this shleimus, which we'll speak more about. And the tzadikim, as opposed to the Torah where Hakadosh Baruch Hu uses this blueprint, if you will, in order to unfold and develop the structure of creation, ultimately to work back to it, the tzadikim from bottom up, the Klal Yisrael from within creation who are working through avodah, are able to be כופה the yetzer, are able to subjugate the yetzer, to understand that all of the seeming conflict and the presentations of things in creation that are seemingly independent of that overall vision actually are really part of that picture.

And therefore they're able to uncover the or, if you will, they're able to uncover that גילוי of the אותיות התורה even, and specifically in places where it's otherwise concealed, where it seems to be fragmented, it's not just that it is an expression of ratzon Hashem, but it's integration, which by definition means you can only integrate different things, otherwise it's just linear. So the tzadikim are able to uncover this integration that not just within the world, but that is the world. This means that where there is what Rabbeinu had referred to as ימי רע. What are ימים?

Days are essentially units, individual units that seem to not be integrated with ratzon Hashem. But when we're able to actually shine, see the or, see the good גילוי, see how those things actually are representative of ratzon Hashem, a person sees the tov not only where it's obvious, but he looks היטב היטב, he looks deeply within these these contradictory pieces, these things that seem to be going in different directions through that lens, and he's even able to see what had appeared initially to be separate, and this ultimately brings about shalom, or sheleimut, not only because a person subscribes to the ימי טוב, subscribes to רצון השם, but because he comes to a revelation and brings about that giluy, brings about that revelation that there actually is nothing else, that the entire world really truly is only ימי טוב, and the avodah that we have is to develop that kli, if you will, to develop that lens in order to see it and in order to uncover it within the world.

Just to sometimes it's interesting to just be able to cross-reference and see where these things come up, I'm just going to extremely quickly read through the first paragraph of Torah ד׳, where we can just see the the same ideas that were approached through, you know, from another opening: כשאדם יודע שכל מאורעותיו הם לטובתו, literally this is page ג׳ in the standard print in Torah ד׳, when a person knows that everything that happens, right, ימי טוב, ימי רע, but a person relates to everything as לטובתו, זאת הבחינה היא מעין עולם הבא. That's because this world we seem to have the ימי טוב and the ימי רע, but the truest perspective that really we're only going to gain le'atid lavo, that is an עולם הבא׳דיק perspective, not just that we're saying gam zu letovah, but we actually see גם זו טובה, we look היטב היטב, we actually develop that lens, that is a me'ein olam haba.

Over here in Torah ד׳ he says לטובתו, so he's not he's not speaking perhaps we can say, we'll have to see, that our Torah is more talking about in the abstract, צריך לבקש שלום in the world, this is how the world is structured, and maybe we could say that Torah ד׳ was more from the perspective of personal avodah, even within a person's life, goes on to discuss vidui and so on. וכמו שכתוב, בה' אהלל דבר, באלהים אהלל דבר, this pasuk was brought in our Torah as well, וזאת הבחינה היא מעין עולם הבא. And he continues, והקשו: וכי האידנא לאו הוא אחד?

What about now? This this truth of having everything really coming from Hashem and being totally tov is true now also. So why is it only ביום ההוא יהיה ה' אחד? ותרצו חכמינו זכרונם לברכה, what did Chazal say? האידנא מברכין על הטובה הטוב והמטיב. Now, our avodah is to be able to relate to השם, בין בטיבו בין בעקו, good and bad, ratzo vashov, but ועל הרעה דיין אמת. And our avodah is not to pretend that רע, as we perceive it, doesn't exist, but rather to understand that it's part of a process. So when we make a berachah on רע, as it were, we make a berachah with the שם דיין האמת.

We're not saying הטוב והמטיב because really this is the abstract truth. We relate to הקדוש ברוך הוא from within our perspective. But לעתיד, when we have that true perspective, and our emunah now is able to validate 100%, we are able to confirm, we understand that לטובה, that we will end up there. And yet, our avodah is from within the perspective to be able to bring that about until the time when the Mashiach is going to come. So לעתיד, כולו הטוב והמטיב, שיהיה שם השם ושם אלהים אחדות אחד, which is interesting, because perhaps we could say, it's not saying because nothing that we would relate to in this world that's רע will ever occur.

At least he's not going into that, but what he's saying is that שם השם ושם אלהים אחדות אחד because our knowledge and our understanding and our perspective will change, right? If theoretically what he was trying to say is that now there's things that are really רע, and in the next world nothing רע will happen, well then the answer is that in this world it truly is רע, and just that in the next world nothing bad will happen. What's really changing is the גילוי, it's the perspective, the מעין עולם הבא that we could bring into this world is that, yes, there are things that are happening that we are labeling that are that seem to be רע, the the answer is the perspective where we take a step back and we understand everything in context and we understand how it's part of a whole.

So, I mean this is a extremely important idea. Number one, from this world, even with emunah, a person does not have to not acknowledge the ימי רע, not pretend that there is no such thing as בין בעקו, right, בקי ברצוא, בקי בשוב, and so on. The the avodah is to acknowledge and how we encounter the world and understand our avodah as such, with the emunah that we are at a certain place in the process as we are evolving and as the world is evolving, understanding where it's going towards, and being able to do our part to bring about that גילוי.

So now, paragraph ד is going to take us a level deeper. Until now, we've been speaking about the Torah as the structure of truth and the blueprint of creation, what allows us to see how the pieces fit, and now we're going to see what's actually inside that structure. We're going to start exploring אהבת השם and how הקדוש ברוך הוא enclothed רצון השם and this this tov that he wants to give us inside the structure of the Torah and the mitzvot, and the different ways that we have a relationship with Torah, the Torah of נגלה, the Torah of נסתר, and now we begin.

Paragraph ד: וזה ידוע, this is known. So we are taking this for certainty. It's that maybe our job to come to understand what is known in the world, but if it's known, it's also something, by the way, that we can relate to. If it's some sort of an abstract truth that we have no relationship with, then we wouldn't say it's known, we would just say that it's אמת. But in any event, זה ידוע, this is a known truth that the תורה, היינו המדות, which is the middot, we'll have to explain that in a second, היינו הימים, שורה בהם אהבתו יתברך שמו.

So the first thing that we're starting off with is that the Torah, which is essentially aligned with, almost synonymous with, the idea of middot and ימים, contains or is resting on it the ahavah of Hakadosh Baruch Hu. Now, the question is is what exactly that means. So for this, I'm actually, sometimes it's nice to bring batei midrash together, I'm actually going to quote a few lines from שער ב' of Nefesh Hachaim in פרק ד'. I'm skipping a few of the ראיות that he brings and the Zohar's that he brings in between, but I just want to read a couple of lines, and then we'll go back.

The Hakadosh Baruch Hu kivyachol, what we relate to Hashem, Hashem is אין סופיות. He's beyond anything that we can relate to, imagine, describe, that can be impacted, anything, because Hakadosh Baruch Hu is אין סופיות, without any sort of quantification, qualification, limitation. Anything that you would describe, you're describing A as opposed to B. So since we can't say that about Hakadosh Baruch Hu, Hashem is אין סופיות, how do you have a relationship with something that you cannot relate to? So he says, and I'm kind of entering a little bit in the middle of a piece, again I'm I'm quoting a couple lines with things in between: way, and he says וגם שלפי בחינת עצמותו יתברך, as relates to the עצמות, whatever that עצמות is of הקדוש ברוך הוא Himself כביכול, בלתי התחברות אל העולמות, without speaking about הקדוש ברוך הוא's connection with the worlds as it were, אין מקום לתורה ומצוות כלל, there would be no מקום or no scope, there's no context for תורה ומצוות.

Why? ועל זה נאמר אם חטאת מה תפעל וצדקת מה תתן לו או מה מידך יקח ואם חכמת חכמת לך. Anything that you do does not really have any impact one way or the other on הקדוש ברוך הוא, so there's no consequence as it were, you're not affecting anything real within the infinite. Why? כי לעצמות אדון כל ברוך הוא, when it comes to הקדוש ברוך הוא, כל מעשה אדם הטובים אם רע אינם נוגעים לו בעצם כלל חס ושלום. Now Hakadosh Baruch Hu gave us avodah, that avodah is real, but we have a problem because כלפי Hakadosh Baruch Hu, that's an אינסופיות, that's not impacted one way or the other, what is the significance of giving us a Torah, defined Torah?

It's a in a certain sense it gives us a access to the infinite, but the Torah is חמשה חומשי תורה, תורה שבכתב, תורה שבעל פה, it's a defined thing, there's mitzvot, there's עבירות, what is the impact of that? Okay, I'm going to skip a little bit. This שער by the way is mostly on tefillah, but so first he says that all of our כוונת לבנו בכל הברכות והתפילות צריך שתהיה לעצמות אין סוף ברוך הוא מצד התחברותו כרצונו יתברך אל העולמות. Everything that we relate to, if you have a ocean, if you have space, right, something that's abstract, that's not defined, and there is that place where it interacts with something else, the place where heaven touches the earth, the place where the water of the ocean will have an impact on something else, on the beach, so if you go to that place where the two things meet, you're not encompassing and relating to the entire expanse of the ocean for instance, but you're interacting with it at that place where it where it has an interaction.

So Hakadosh Baruch Hu wanted that he should have an interaction with the world. What did HaKadosh Baruch Hu do? He created a system כפי the כלי, in other words, we are נבראים, we are creations, therefore we do have a structure and we live within a world that has a structure, and HaKadosh Baruch Hu k'vayachol created tzimtzumim and so on, he created a way, a mechanism by which HaKadosh Baruch Hu k'vayachol as an אינסופיות, as being totally infinite, is able to relate to us and gives us a way to relate back to him. That's what he says, זהו שאמרו במאמרם שלא ניתנו המצוות אלא לצרף בהם את הבריות, that the mitzvot were given to forge a connection with his creations.

And there's obviously a lot more there, but with this idea, let's see what Rabbeinu says. So therefore, זה ידוע that, again, the first sentence in paragraph ד', the תורה היינו המידות, a מידה is a measurement if you will, the מידות sometimes are referred to as the ספירות, which are sort of the way through which HaKadosh Baruch Hu relates to the בריאה, lot of reasons why it's called the מידות, but the מידות essentially measure, they are defined vehicles, right? ימים, what is ימים? If you have just הויה, you just have existence, well, it's totally immeasurable. If you want to have the idea of development, then developing means that you're one step ahead of where you were before, and you're not yet where you will be soon.

So ימים are essentially the units of development or the units by which things pass, by which they can develop if you think about it. So in all of these, שרוי בהם אהבתו יתברך שמו, כמו שכתוב בזהר הקדוש, so first he's going to prove that these things go together. First he brings a pasuk in תהלים, יומם יצוה ה' חסדו. So he first puts the idea together of days, of יום and chesed, she-chesed היינו ahava, chesed is ahava, so therefore ימים relate to אהבה, שכתוב אהבת עולם אהבתיך על כן משכתיך חסד, so therefore ahava and chesed are aligned, and if יומם, the days, the units of time are aligned with chesed, that means that they are aligned with אהבה, הוא יומא דאזיל עם כלהו יומין.

Now if ahava is chesed, this is more I don't want to get right now into the structure of ספירות, but the way through which HaKadosh Baruch Hu relates to the world is through something called ספירות, these are a vehicle. We've discussed before חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות, and he says that that chesed is the יום דאזיל עם כלהו יומין. So if אהבה and חסד go together with יום, we're going to say that the the מידה of חסד, the מידה of אהבה actually flows through through all of the other ספירות. So however Hakadosh Baruch Hu relates to us as it were, and again it makes sense in the structure of the ספירות, but however Hakadosh Baruch Hu relates is that also always contains an aspect of חסד.

This is the יום דאזיל עם כולהו יומין is what he's quoting. היינו המדות. And these ימים are the מדות. Why? כי המדות הם צמצומים לאלקותו. The מדות, as it were, are a a a seeming constriction. If you have only אין סופיות, how do I give you from infinity? Anything that I give you, so that means that I gave you something is no longer infinite itself, it's something that I gave you. If you have the משל we always use is white light. If I want to give you some light, but you're not able to contain it, the white light would blind you.

I put it through a prism, and therefore it divides up into sev- it separates the spectrum. So now the seven colors of the rainbow themselves are not white, but all of them are צמצומים, they're constrictions in a way that I can give you the sum total of things without you being blinded by the whole package. The מדות are what Hakadosh Baruch Hu created, כביכול, in order to give over the אין סופיות. These מדות are the different ספירות: חסד, גבורה, and so on. So the the מדות are צמצום לאלקותו כדי שנוכל להשיגו על ידי מדותיו, because this gives us the ability to relate to Hakadosh Baruch Hu through things, because we are we have we are בעלי גבול.

So how does a בעל גבול, something that has structure, relate to something that's בלתי גבול? Hakadosh Baruch Hu created a miraculous way to be able to convey something without boundary to something that has boundary, כמו שכתוב בזוהר הקדוש: בגין דישתמודעון ליה. This whole idea of מדות is so that we can come to know Hakadosh Baruch Hu, to have דעת, to have an intimate relationship and knowledge of Hakadosh Baruch Hu. כי בלא מדותיו, if there were no מדות, there were no defined, as it were, vehicles, characteristics through which something that is infinite can cre- relate to the finite, אי אפשר להשיגו, then we would have no way to grasp onto anything.

In which case, how could we relate to Hashem? מחמת אהבה שאהב ישראל, because Hakadosh Baruch Hu loved כלל ישראל, ורצה שידבקו בו ויאהבו אותו מזה העולם הגשמי, הקדוש ברוך הוא wanted us from within the עולם הגשמי, within the physical world, within the finite, to be able to relate to the infinite. The ultimate love that Hakadosh Baruch Hu did was to, kivayachol, whatever it means, to contain Himself, to create a structure that He would relate through. That's a constriction, it's a holding back of. The problem is is that if if if something is beyond any any structure, then something then there's no way to relate to it.

And therefore Hakadosh Baruch Hu, through His love, created a mechanism to relate to us so that we could relate to Him. הלביש את אלקותו במדות התורה. This structure which is the middot, which is the ימים, this is the Torah that we that we were given. וזה בחינה של תרי״ג מצות. And the Torah relates to there's I don't want to say stories because it has a bad connotation, but there are the seeming, we'll just call them the stories of the Torah, which contain, again, just the tip of the iceberg, infinite wisdom, and then there are the middot.

There's the תרי״ג מצות, it relates to this structure: רמ״ח and שס״ה, the thou shalts and thou shalt nots, 248 and 365, and, again, all of the תורה שבעל פה that goes along with it to explain this. כי השם יתברך שיער בדעתו, He measured with Hakadosh Baruch Hu's infinite wisdom, שעל ידי המצוה הזאת נוכל להשיגו. How can we relate to Hashem through these defined mitzvot? How does any one particular mitzvah that's distinct from another, by definition if you're relating to one thing, how can that relate to the infinite? Infinity cannot be quantified. Hakadosh Baruch Hu is is extremely miraculous, did this for us, ועל ידי זה צמצם את אלקותו דוקא באלו תרי״ג מצות.

So the same way that you could take white light, shine it through a prism, so if white light has all the spectrums, so now you d- put it into seven colors, but that's seven and not eight, so those seven colors together contain the white light. These תרי״ג מצות together contain, kivayachol, they're able to express the אין סופיות of Hakadosh Baruch Hu. למשל Now, but that is going to be through defined things. There's defined, like we said, colors of the rainbow, so it's these מצות בדוקא. למשל ששיער בדעתו מצות תפלין, one of the mitzvot which we've been discussing in this Torah is תפלין, שהמצוה הזאת צריכה להיות כך.

It has to be in a particular way. The fact that a person, רחמנא ליבא בעי, הקדוש ברוך הוא wants me to relate to Him, that's true. Because Hakadosh Baruch Hu wanted us to relate to Him, He was metzamtzem Himself, kivayachol, in order to create a structure that we can relate to. It doesn't mean that He wants us to relate to Him absent this structure, because then It's really just trying to be on our own terms. So היינו ארבע פרשיות בארבע בתים של עור כתובין, there's four parshiyot and there's four batim, there's compartments in how it's structured, ורצועה של עור, and the straps made of leather, כי כך שיער בדעתו, this is how Hakadosh Baruch Hu created the structure that would be able to contain an attachment to the infinity, שעל ידי הצמצום הזה נוכל להשיג אותו ולעבדו.

Through us subscribing to this mitzvah, which contain, or every mitzvah, which has n number of secrets in any particular mitzvah that we can relate to Hashem, we would like na'aseh v'nishma, we would like to do them and be able to relate in a meaningful way to as many of the ideas as we can in this mitzvah. But at the very baseline, these mitzvot contain all of the infinite wisdom of Hashem, and through just saying Hineni muchan umezuman, leshem yichud, right, ויהי נועם, if through just saying we are going to subscribe to retzon Hashem because that is what Hakadosh Baruch Hu gave us as an access point, we are able to relate to Hashem.

ולכן לא ציווה שיהיה ארבע בתים של כסף וזהב, maybe I'll say that the tefillin should be gold and silver, seems more valuable than leather. Well, maybe to you, according to your da'at. Who who asked you for your da'at? Hakadosh Baruch Hu is giving us the structure. It's not it's not up to guesswork. כי כן שיער ומדד על ידי אהבתו, that Hakadosh Baruch Hu, through His infinite wisdom—it takes infinite wisdom to be able to understand how to present infinity, right?—through Hakadosh Baruch Hu's infinite wisdom, He created a defined system, a measure, a structure through His love for us that would align with our kelim so that we could relate to Hakadosh Baruch Hu.

נמצא על ידי אהבתו שאהב את ישראל, through Hakadosh Baruch Hu's love, הלביש את עצמו במידות התורה, He enclothed Himself, as it were, He gave an interface through the midot, the measurements, the תרי״ג, the structure of the Torah. נמצא שבכל מידה ומידה יש שם אהבה. In every single aspect of the Torah, every mitzvah, everything that we understand, it's not that chas v'shalom we could say as though we are confining or putting Hakadosh Baruch Hu in a box, whatever that is, actually the opposite, because it is impossible within any sort of a gevul, within any sort of a structure to relate to something that's outside of that structure.

These mitzvot, these this structure is the opening, the avenue, the vehicle through which Hakadosh Baruch Hu allowed us access to Him. And therefore, within these midot is within it יש שם אהבה שהקדוש ברוך הוא אוהב את עצמו עם ישראל. That Hakadosh Baruch Hu, I think the way to teitch is that He applied, אהב את עצמו עם ישראל, He applied His love, this midah of chesed with Yisrael. נמצא, מי שמפשיט את התורה מלבושי הקליפות, so what did we say over here? That really the the entire scope of the world and everything that it involves is essentially created so that we can attach ourselves to Hakadosh Baruch Hu.

There are things where there's ימי טוב, where that is more clearly in line with retzon Hashem, and there are other places where we have ימי רע. And that could be for various reasons, which is a whole discussion in itself. Maybe a person needs some sort of a punishment, they need yissurin, they need mussar, they need some sort of bumpers to put them back on the path because they've gone in the wrong direction. They need that opposition in order to be able to develop that strength, they need that resistance. But when looked at in a vacuum, the ימי רע seem to be going against הקדוש ברוך הוא or they are not in line with רצון השם.

However, really it is it contributes to the shleimut. And therefore, a person that's able to see through that facade, they're מפשיט את התורה מלבושי הקליפות, they take off the קליפות. We explained the קליפה is the shell, the peel really is part of the fruit. First of all, the fruit itself would not be protected and it would not be able to develop without the קליפה, as it were. And the קליפה, once it's peeled off the fruit, then it dries up, it becomes hard, the color fades. So really, the קליפה only is defined as the קליפה when it's separated.

When it's actually integrated into the whole, then the קליפה actually never really exists. Therefore, when a person is able to understand that there are What does it mean to be מפשיט the Torah from קליפות? It means all of these things in the world that seem to have their own identity, they seem to be going in their own direction, but when we shed the Torah from its קליפות so everything is actually part of the whole, how do we do this? על ידי כפיית היצר, we subjugate the yetzer. The yetzer hara itself, in a certain sense, is a malach, it's doing the רצון השם.

The yetzer hara is providing us a wherewithal to have avodah. So when he subjugates the yetzer, really, it's not that the world would be better without a yetzer hara, he subjugates it by utilizing it as part of the process, אזי הוא מקרב אל השלום. Therefore, he comes close to shalom, come close to this integrated process, כמו שכתוב: ״וכל נתיבותיה שלום״, that all of its ways, all of the middot, all of the ways of the Torah, really are part part of this process, or or this status of shalom, it's just up to us to be able to realize it, and realize in terms of acknowledge, and realize in terms of bring it out, bring it mikoach el hapoal from potential to actualization, to bring out that expression in the world.

So so far we explained that the Torah is the blueprint of creation, that the Torah is the way through which הקדוש ברוך הוא created, as it were, a a finite process, a finite system with which to create the world, this was his אומנות, his craft, and the Torah also from bottom up, from our perspective, is the way through which we can relate back to Hashem. Now the תורה, יש בה שני בחינות, there's two aspects of the Torah, the בחינות נגלה ובחינות נסתר. So just putting it back into the framework that we said, if a person, for argument's sake, has a ratzon, I have some sort of a desire, that desire will be brought about by developing my ratzon, my my abstract will into a particular idea with which I can carry it out, that idea will have to have some sort of an application, and ultimately it will have to be executed on.

I need a place to live, that means I'm going to need a house, here's what the house will look like in order to accomplish the the purpose for which I need this house, maybe it's a house to live in, to raise a family in, maybe it's a vacation house, and then ultimately that will have to be translated into the practical aspects of building the house, so that the the ultimately the home will reflect back to my original ratzon. As you translate from the original ratzon into the various pieces that will have to come together, ultimately achieving a balance, a shleimut in order to relate to the רצון, but the various pieces in and of their own, those will be the נגלה, it's not immediately clear how those relate back to the how those relate back to the רצון.

So he says the Torah has two aspects, the נגלה and the נסתר, we'll call the נסתר things that are hidden at this point, that are beyond our perspective, and the נגלה are the parts that we're able to relate to. והנסתר הזה הוא אורייתא דעתיקא סתימאה. We we actually had this an earlier Torah, it's escaping me right now when we talked about this this this Torah of the of of the next world, that we'll have a perspective into לעתיד לבוא, but suffice it to say, without getting into the the the terms of עתיק and so on, this Torah is something that does not reveal itself into the world, דעתידא לאתגליא לעתיד לבוא, we're only going to have this window this into the גילוי of Hashem only in the next world.

At this point, we're not yet privy to it. ואז כשיתגלה התורה הזאת דעתיקא סתימאה, when when לעתיד לבוא we're going to be able to understand the the the the רצון השם that is inherent at that altitude, אזי יהיה שלום נפלא בעולם. So then all of the pieces that seemed to be contradictory at this level of נגלה as they present themselves, those things will all just become aligned, כמו שכתוב: ״וגר זאב עם כבש ונמר עם גדי״, the predator animals will be able to dwell peacefully with the prey animals, because they will be in balance rather than each one sort of trying to achieve its own purpose.

למשל, if you have a court case, so you have the prosecutor who is trying to express his case, present his case, and you have the defense attorney that's on the other end, and then the judge or the jury is trying to understand the balance. But at at that time, if you were to ask the prosecutor, can you come up with the counterarguments, or some empathy or sympathy, it's just not within his role. However, from the broader perspective, you understand that the point of the of the court case itself is to ultimately bring out the truth, then it could be that things will have their own their own roles, right, their own perspectives, but at the end of the day, no the the prosecutor is not trying actually to put this person in prison, and the defense attorney is not actually trying to save him at all costs, it really is all going towards the ultimate balance, towards the ultimate perspective.

״לא ירעו ולא ישחיתו בהר קדשי״, they won't be bad and there won't be destruction on Beit Hamikdash by the בית המקדש, ״כי מלאה הארץ דעה את ה׳״, because the entire world will be filled with, it will imbue, it will be saturated with דעה את ה׳, with this דעת to be able to bring out this this integrated knowledge, this relationship with השם, כי אז יתגלה אהבה שבדעתו, because this אהבה which we explained is the what is behind הקדוש ברוך הוא wanting to and facilitating a relationship with us, will all come out in the נגלה. So נגלה and נסתר will collapse.

נסתר means if something is נסתר, it doesn't mean it's because you don't know it yet. If you happen to not know yet that 5 * 5 is 25, that doesn't make it נסתר, that just means that you're lacking information. The idea of identifying something with נסתר is it's a perspective that we are not yet privy to, once we are privy to it, then that, I guess you could say essentially folds into נסתר, but it's a into נגלה, rather, but it's a it's a it's a level above, and then we will have aspects of the שלימות where the entire בריאה will be seen as it is in a perfect integrated balance to really express רצון השם.

So as we move on from paragraph ד where we explained that the structure of the Torah, the מצוות, the תורת נגלה is what הקדוש ברוך הוא gave a gift through His ahavah for us so that we can relate to Hashem. We are now going to go to another aspect of Torah of נסתר, which is essentially that ahavah in potential, that ahavah that is not yet expressed in this world, which we sort of touched on leading into the end of paragraph ד. Paragraph ה is going to start by contrasting the love that we have discussed, this idea of love that's been actualized, that has expression in this world, which means that it is within a certain tzurah, within a structure that we can understand.

So כי יש שני מיני אהבות, אחת שהיא אהבה שבימים, one of them is love that is in days. Again, we explained that if you have havayah, if you have existence, well how does that divide into something meaningful that allows for development, that allows for progress? That would be to essentially create units of time so that it can so that it can progress. So that is the love that finds expression in days. כמו שמובא לעיל יומם, within this tzurah of יומם, יצוה השם חסדו, daily הקדוש ברוך הוא commands His loving kindness, His chesed. We aligned chesed with ahavah, and what we'll see in a second, we also explained that if ימים parallel the idea of מדות, the idea of ספירות, so we said that within the structure of ספירות that הקדוש ברוך הוא relates to us, חסד, גבורה, תפארת, and so on, chesed actually threads through the entire system.

So throughout all of the ימים, throughout all of the ספירות, how הקדוש ברוך הוא relates to us, there is chesed, there's loving kindness throughout all of it. יומא דאזיל עם כולהון יומין, this day, this ספירה, this aspect of chesed and ahavah, goes along with all of the other ways that הקדוש ברוך הוא relates to us. Why? שבכל יום, that with every one of these units, היינו שבכל מדה ומדה, יש שם אהבתו של השם יתברך עם ישראל, וזה שבפועל, and this is actualized, this finds expression. Now let's contrast this. ויש אהבה שהוא בכח, there is ahavah that is in the potential, היינו אהבה שהיה בין ישראל לאביהם שבשמים קודם הבריאה, this love that הקדוש ברוך הוא had for כלל ישראל before the בריאה, שהיו ישראל עדיין בדעתו ובמוחו, that כלל ישראל, as it were, was within the דעת and within the מוח, the שכל, the brain, as it were, of HaKadosh Baruch Hu, and did not yet come b'foal.

So I'm going to use a mashal, I don't know if it's a perfect mashal, he is going to frame a mashal as well. But let's say a person had a project, just to imagine, I have a lot of ideas, a lot of creativity, and I would like to bring this to expression, I would like to bring into the world so that there can be a a monument, an expression of this creativity. Until I put pen to paper, right, until I do anything, this idea is essentially an internal love, it's a love of self, it's not divided into any anything distinct.

It would be, instead of loving you, you're a different person, let's say I love myself, I love my arm, it's not a distinct body, it just goes into my personality. Now that I take this idea, once I put pen to paper and I actually make a poem, I write a book, I write a song, whatever it is, and now it becomes something that I find perfectly express my ratzon, that thing that now has come into the world is extremely precious to me. It now became the embodiment of something that until now was inside of me.

So if I was going to trace the development of this thing after I create it, now it brought something out of me that now I have an extremely close emotional attachment to to this thing, which really expresses my עצמיות. And before I created it, before I put it into a tzurah, it actually was part of myself. So k'vayachol, if HaKadosh Baruch Hu wanted, He had a ratzon such that there should be a the Shechinah should be שורה in the world, there should be a giluy of the Shechinah in the world, and what was going to bring that out, what was going to embody that, the emissary of HaKadosh Baruch Hu, the mechanism through which this would come to the world, through Torah and so on, was going to be קבלת התורה, was going to be Klal Yisrael.

We just had the Rashi in Parashat Bereishit that the entire world was in limbo, as it were, until קבלת התורה. So this was going to be Klal Yisrael, the 600,000 letters they say in the Torah, 600,000 נשמות, ישראל ואורייתא וקודשא בריך הוא חד הוא, it's all one. Going back into our example, that this this love in as we have it in the world, now that there is a world and there's a Klal Yisrael and they're mekabel the Torah and so on, so this is as if everything is נכלל in HaKadosh Baruch Hu, but it's as if there's a love between two things.

There's an expression of love that brings together two two separate, HaKadosh Baruch Hu and Klal Yisrael. But until there was a world and until Klal Yisrael came into the world, it's as if this love was inherent in HaKadosh Baruch Hu, k'vayachol, whatever this means. So, but that's not something that can find expression. It's not something that we can relate to. You can't, you can't understand anything until it comes out. So let's see how he says it: למשל יש אהבה של אוהב את בנו, the same DNA, this is an extension, this is the father's legacy, and the Chazal already tell us that a father cannot be jealous of a son because the son is really an extension, ברא כרעא דאבוה, it's an extension of the father, שכל אדם יכול להשיג זאת האהבה, everybody understands what that ahavah is.

והתקשרות והאהבה, but the the bond when it's tied up, this אהבה, שיש בין הבן ובין האב כשהעדיין הבן במוח האב קודם ההולדה, it was, it's as if it was within the father before the son was born, which is interesting, because if you think about when children are born, the parents have an immediate love for that child, but where did that come from? They just met the child. I just met you today, met you a second ago, right? I was today years old when I met you. So where did that love and attachment come from? The answer is it came from way before, because it's really a love that was tied up, that was נכלל, it was incorporated within myself.

It was a a very primal love, it just couldn't find expression in the world. Now that it came out, it's it's a burning, fierce love. So it says, התקשרות והאהבה אין אנו יכולים להשיג עכשיו, but within the world, we can only understand the love that has expression. We we were giving examples, but to understand what it would mean that there's this love that's much more personal, much more primal, much more inherent, and yet doesn't find expression, כי אין מעשינו עכשיו כי אם בזמן ומידות. The framework within which we live in the world is something that has a defined structure, and therefore we don't understand really this kind of love.

Perhaps, by the way, just parenthetically, we can understand ואהבת לרעך כמוך, what's כמוך? It means that if if if we understand the the connection between neshamot and between HaKadosh Baruch Hu, and therefore between one neshama and the next, because it's all חלק אלוקה ממעל, then once I can truly understand כמוך, then I can apply the ואהבת לרעך, right? In other words, the love that is actually the foundational to all of Klal Yisrael goes much more before, it goes much more deeper than the love between any two people. So you can say, well, how can I love him?

So you talk about family, we talk about the fact that we're all members of Klal Yisrael, we're all related to HaKadosh Baruch Hu. But the truth is, ואהבת לרעך כמוך, at the level of the neshamot, there is an an actual connection, we're all a חלק, so there is actually a internal connection, as it were, with all of Klal Yisrael before each individual finds expression in this world. Maybe a nice idea to be מתבונן on. But anyway, והאהבה שבדעתו ובמוחו הוא למעלה מהזמן והמידות. This love that I have in myself for this person, this project, this thing that I'm going to bring out into the world, to find expression for something that's inside of me, before I do that, it is not within any sort of ימים, any sort of structure, any sort of time and investment of effort that it will take.

It's it's locked up within my brain, within my heart, within my ratzon, ואינו מלובש בשום לבוש. And it's has not yet come, there's no הלבשה, there's no interface to it. ולעתיד לבוא שיתגלה אורייתא דעתיקא סתימאה, that at the end of days, in the future, when the Torah, the internal expression of Hashem, will be able to come into the world, ואז יתקיים מאמר חז״ל, חכמינו זכרונם לברכה, עתידים צדיקים להראות באצבע, that the צדיקים will be able to point with their finger towards הקדוש ברוך הוא, כמו שכתוב זה השם קיוינו לו. This, if you point זה, you can identify, this is הקדוש ברוך הוא, קיוינו לו, we hoped for Him, כי אז יפשוט הקדוש ברוך הוא את לבושיו.

At that point, we'll have a clearer perception. Imagine that right now if I point to you, I point to your body, I point to the person that I see. But imagine if I was able to see through you, to identify in a much closer way to your to your heart, to your mind, to your emotions, I would be able to point to the real you. Now, HaKadosh Baruch Hu is אין סוף, it goes infinitely deep, but לעתיד לבוא we'll be able to point to something that for for right now it's beyond our limitations. That is called the Torah of of the דעתיקא סתימאה.

That's going to be a higher-level relationship with HaKadosh Baruch Hu than is possible in this world, and that's going to be something that that, as compared to us in this world, is really going to be the עצמות of HaKadosh Baruch Hu that is going to transcend anything in this world. ומלאה הארץ דעה את השם כמים לים מכסים. And that is going to be that the land will be filled with דעה, with knowledge of HaKadosh Baruch Hu, as water covers the sea. It'll be totally encompassing, it'll be a new presentation. ויתגלה אהבה ש And the love that is דעת will be revealed, שהיא פנימיות התורה, that is really the פנימיות of Torah.

When we talk about a פנימיות, then I have the חיצוניות, I have the presentation of it, which is more limited, right? If I have an emotion, I could find 10 ways of expressing that emotion. If I have something I'd like to bring out within music, I might be able to find different ways. If I just have, I'm extremely emotional and I find words to express myself, in a certain way, that limits it, right? When there was a raw emotion, I was hysterical crying, I was hysterical with laughter, then you saw something in me that once I calm down and I'm able to articulate it, that's the חיצוניות, it now brings a גילוי, now you're able to understand what I said, but it's much more limiting.

The פנימיות of something is much more primal. When at that stage of לעתיד לבוא we'll be able to relate to the פנימיות of Torah, something that for us is much more internal right now that we can't yet understand, היינו אלקות השוכן בתוך התורה והמידות. This is the אלקות that actually is behind, as it were, the Torah. It's so to speak behind the מידות, meaning the Torah and the מידות now are specific ways of relating to the particular מצוות with their particular rules and guidelines that Hakadosh Baruch Hu put into the world. That's how we relate to רצון השם within these guidelines.

But to actually understand directly what the רצון השם is behind that, we have an עבודה, we can learn ד' אמות של הלכה. If people on a higher level, they can go into the פנימיות התורה, but it can go פנימי and פנימי and more פנימי until at a certain point we have no access. לעתיד לבוא, we're going to have access to something that for right now is בתוך התורה והמידות, but we do not yet have access to, כי עכשיו הלבוש הזה, for now the Torah and the מצוות מעשיות, הוא מכסה על אלקותו, they are covering up the אלקות, היינו הפנימיות התורה, וכשיתגלה הפנימיות, but when what for right now is inside, it's covered over, it can't find expression within this world with its limitations, היינו אלקות, which is this אלקות, this אהבה שבדעת, this אלקות that's inside the מידות, אזי יתרבה השלום, at that point there will be an influx of shalom because within the natural limitations there is ambiguity, there are contradictions, there's ימי טוב and ימי רע, and that is legitimate.

Like we said earlier, there are legitimate seeming contradictions in the world. We can use emunah to transcend that, to know that גם זו לטובה. At a certain point we'll have this perspective, so that if you have two lines that are bumping into each other on a piece of paper, those contradict each other. If you can introduce depth so that the two lines are no longer on the same plane, they'll no longer run into each other. We understand that there will be an added dimension לעתיד לבוא, so a lot of these things will no longer contradict each other.

What is that added dimension? That's the פנימיות, that's the אלקות that's inside of it, and that will bring shalom, that will bring integration, because things that seem fragmented in this world because of the limitations will no longer be subject to those limitations. לא ירעו ולא ישחיתו בכל הר קדשי כי מלאה הארץ דעה, שיתגלה אהבה שבדעת, like we quoted before. וזהו, and this is what it says that לעתיד לבוא, והיה יום אחד יודע להשם, and it finishes off, לא יום ולא לילה. There will be one day, it's a pasuk in Zechariah, one unit, I recently saw something very similar to this that, I think Rashi already asked a question, it says, ויהי ערב ויהי בוקר יום אחד, it should say ויהי ערב ויהי בוקר יום ראשון.

So why doesn't it say the first day? The first is in a series of units. It says יום אחד, because what does יום אחד represent? And Rashi gives his own answer, שיתגלה אהבה הנקרא יום, כמו שכתוב יומם יצוה השם חסדו. Hayeinu, so let's just continue, I'll explain what it means, היינו התורה הפנימית שהיתה צפונה. There was this Torah, this aspect of godliness, this aspect of רצון השם that was previously hidden. So it seemed that there's different aspects, there's day and there's night, but those two things are two separate, there's two separate times, there's units, day is not night, and night is not day.

Once we are able to rise above, right, then we'll understand that those are not really two different things. In the presentation, again, like we said, there might be a ירידה לצורך עליה, למשל, right? So then I'm going to wind up in order to throw. Those are not opposite movements, those are part of the same movement. There could be I give you a hug, and sometimes I have to give you discipline. Those are not separate types of relationship. If I love you, then there's going to be times that I give you a hug and times that I give you discipline.

They're all different aspects of one, it's one day, it's not coming from a separate place, it's not coming from a separate source, it's not ימי טוב and ימי רע, it's ימי טוב and ימי טוב, and we'll see that, כמו שכתוב ו- וירא אלקים את האור כי טוב, אמרו זכרונם לברכה כי טוב לגנוז. What does it mean that HaKadosh Baruch Hu, that this light was created, this was יום אחד, and HaKadosh Baruch Hu saw that it was טוב לגנוז, to hide? Why? כי אורה זו אין העולם כדאי להשתמש בה. This is fascinating. I mean, this is really just mind-blowing.

We say, well, why did Hashem create something in order to hide it? The answer is, I'm suggesting, HaKadosh Baruch Hu created things in its true in its true form, right? We all think about this world as the primary creation, and then לעתיד לבוא is the dessert, we've said this before. But that's not really true. We know that there's a mashal that this world is like a hallway and the next world is like the palace. HaKadosh Baruch Hu created the palace. Now, in order to access the palace, in order to get to the palace, how do we truly appreciate it, how do we truly benefit from it?

By going through this exercise where we bring about the giluy, where we earn our reward, where we are builders. And therefore we go through this world of darkness so that we can bring that tov about. But really, where is the place that HaKadosh Baruch Hu kivyachol designed so that we should have a relationship with Him? Ultimately, that's in the next world. So HaKadosh Baruch Hu didn't create this world and then next world is an afterthought. HaKadosh Baruch Hu created the perfect place for us to relate to Him, and then some of that had to be hidden so that we can work back there.

So what is the perfect form of something? The hiddenness or the the the full giluy? And then some of that is hidden in darkness so that we could work back to the truth. So therefore HaKadosh Baruch Hu created the ultimate or that we're going to be able to relate to Him with, and then HaKadosh Baruch Hu hid it, because we are operating in a world of העלם. If HaKadosh Baruch Hu would have just created the light the way it is now, then it wouldn't have been an aspect of hiddenness that we can bring giluy into, it just would have been a smaller light, as it were.

והתורה נקראת טוב, שנאמר: כי לקח טוב נתתי לכם. So if the or that is tov is the ultimate light, the way that we relate to Hashem, that we said is hidden, so to speak, it's מצומצם in the Torah, that's כי לקח טוב, ונקרא אור, כמו שכתוב: ותורה אור. So this light that it says וירא אלקים את האור כי טוב, that light that ultimately HaKadosh Baruch Hu hid, but that light is בעצם in the Torah. ויש גם כן צדיקים שהם צפונים ונסתרים, like we had said earlier all the way in the introduction to the שיעור, there is an aspect of of this דעת השם that is in the Torah, different aspects of the Torah, נגלה ונסתר, that finds revelation in different parts of the the the creation, in this world versus the next world, and that's also in tzadikim.

What is a tzadik? A walking, talking Sefer Torah. A person that's been מכניע themself, they've they've been כופה the yetzer hara, they have been able to find the expression of HaKadosh Baruch Hu in everything, שאין העולם כדאי להשתמש בהם. So that it's as if these tzadikim also represent this perspective, this godliness, this השראת השכינה that the world is not ripe for. וצדיק נקרא טוב, so the same way that the Torah, that the אור is called טוב and the Torah is called טוב and the Torah is called אור, a tzadik is also called טוב, כמו שכתוב: אמרו צדיק כי טוב.

And a tzadik is also called אור, ונקרא אור, כמו שכתוב: אור זרוע לצדיק. וכשיתגלו הצדיקים הצפונים, and when the the these tzadikim are revealed, the these hidden tzadikim, as it were. But again, what does it mean hidden tzadik? At least in this context, it doesn't mean that we don't know who the tzadikim were. It means that this aspect of צדקות is something that's hidden from this world, it's something that actually can't find expression in this world, it's in this world, it's not of this world. והתורה הצפונה, אז יתגלה שלום רב בעולם. So when these find expression, that is something not possible in this world, but it will be possible and it'll be ripe when the world is no longer subject to its current limitations, and there will be an influx of shalom at that point.

The perspective that no longer is hampered by the contradictions and limitations, the two-dimensionality of this world now, שיתחברו כל ההפכים ביחד, that all the things that right now are opposite will actually be, it says that they will be attached, but they will be complementary, they will be really seem to be part of one picture, כמו שכתוב: וגר זאב עם כבש, what right now we said is predator and prey. Yeah, they're different aspects, personalities of animal, as it were, but it's really all part of one ecosystem, and therefore they're not going to be anti, they're not going to be opposites and competitive.

They'll be part of a balance. כי אז יתגלה האהבה שבדעת, because then there will be this גילוי, הנקרא יום אחד יוודע להשם, which is called this one day, יום, but יום אחד, something that incorporates all the opposites, יוודע להשם, היינו אהבה שבדעת אשר לא יום ולא לילה. This אהבה within דעת is not יום or לילה, it's not subject to any particular limitations, it's no longer just ימים, היינו שהאהבה הזאת היא למעלה מהזמן ולמעלה מהמידות. This love that we will have access to will be above the current limitations that really are in place so that we can have the expression in this world.

Okay, so we will actually stop, we're going to stop over here. And just again, summing up for an anticipation of next time, a person needs, it's tzarich, to pursue shalom in this world. In order to pursue shalom, that means that there is no opposites, there's no contradiction. It means that we understand that the or of Hashem is in everywhere and every place, and in every aspect, in every culture of this world. And we do this by taking the things that seemingly are opposite, the yetzer hara, other things, and we are מכניע them, we subjugate them, so that we understand that really everything is part of with different aspects of one expression, one giluy of ahavah of Hashem.

This ahavah that HaKadosh Baruch Hu gave us access to finds expression in this world through the Torah and mitzvot in a particular structure, but there it actually goes beyond anything that is accessible in this world, which is also the hidden love that we will have access to in the next world. And then we will go on and show that even in this world it is possible to have a taste of this Torah of עתיקא סתימאה, and we will go into that Be'ezrat Hashem next time. But suffice it to say that the emunah, and the knowledge, and the of the Torah that we're learning now of of Rabbeinu, like we said, even if right now we're in an aspect of hiddenness, but to know that it's there. If it wasn't if it didn't exist, then it couldn't be hidden. So the understanding where we are allows us to understand ourselves, the world at large, and our mission within this world, both individually and as part of a כלל, to bring the world towards its towards towards its mission, towards its goal, and closer to הקדוש