LM 34.3 — V'atem Tihiyu Li, Part 3: The Three Nekudos — Restoring the Shattered Heart · תורה ל״ד

Be'ezrat Hashem, we are in the third shiur of Torah ל״ד, paragraph ח', in the standard printed page מ״ח עמוד ב' in the inside column. Over the last couple of shiurim we've been developing several ideas, some of them fairly kabbalistic, technical, deep concepts, but we now are going to bring these ideas back to the question that we started off with. The pasuk says: חרפה שברה לבי.

חרפה, we said, disgrace, תאווה נפולה, תאוות for inappropriate things, this shatters, fragments the heart. And Rabbeinu had told us that what is the tikkun to unify the heart, to rectify this idea of fragmentation, to attach the heart back to the source, right? Really, in terms of the flow-through, we explained that the heart is actually down-line from the intellect.

My understanding of things is going to affect how I feel about them. So when I my heart is attached to the source and I have a correct understanding and appreciation of my source, where I come from, my attachment to Hakadosh Baruch Hu, the correct understanding of the world, my relationship with the צדיק, with my friends, with myself, so then, all of that will be represented in how I relate to them emotionally, and so on.

However, when I have a I am detached from that, perhaps we can say that everything is self-centric, well then you're not going to have one point of gravity centered around Hakadosh Baruch Hu and his בטלות where everything finds its place and its unique aspect in order to contribute to the ultimate cause and the ultimate purpose, but you're going to have a shifted center of gravity and everybody's going to have their own center of gravity, and it's going to be chaotic.

People are Things are going to be moving in different directions and they are going to break. Now last time we framed this, for if we if we remember, again, a little bit in kabbalistic language, but we had said that there is the אור and there's the כלי. The אור is being משפיע, it's being generated from the source, and so on. And a כלי does two things. First of all, a כלי, a receptacle, a כלי קיבול, is able to house the אור, but so in in one sense it's sort of limiting, right?

If you take an ocean, an unlimited amount of water and you put it into a כלי, so now it's no longer אין סופיות, it's now is contained by the cup. But the other thing that it does is it makes it usable. It gives it an avenue and a vehicle for expression. If something is just unlimited, then there's nothing to grab on to. There's no there's nothing usable to do with it. So in order for a נברא, in order for a כלי, something in this world, a בעל גבול to relate to Hakadosh Baruch Hu, all of that will be through the כלים.

So how do we attach to the אור? We have to build up the כלים. Really, in a certain sense and it's quite profound, you could say that one of our jobs, or our job in life, is to essentially make ourself into כלים to simply receive goodness. So why doesn't it seem that way? Because the the our כלי takes on a life of its own. It it starts to decide on its own what's טוב and what's רע, what it wants and doesn't want.

And therefore it simply doesn't relate to the goodness, all we have to do is receive that. Which means that the tikkun is not simply to suppress our inappropriate desires so that we're really we want to do a lot of different things, but we're going to force ourself to do something that we understand to be the right thing, but rather, it's actually to point our our כלי, direct our כלי upwards, if you will, so it understands what it's trying to receive.

That level above, that source that is going to bestow to the כלי, it's going to give the כלי its actual meaning, what do we call that נקודה? That נקודה is called a צדיק. Again, we relate, generally speaking, within the כלליות context of Klal Yisrael to the צדיק as being being an individual, much like the CEO or the manager, the director of a of a corporation, of a company is going to give that company direction and will define all of the roles of the various moving pieces so that they are really an extension of the vision.

So we put this idea, צדיק מושל, oftentimes as being with a particular tzadik, but the role of the tzadik in this context really can exist in a macro way, it can exist in the micro way. We said that the tzadik is נכלל all of Klal Yisrael, the same way that the founder, the CEO, incorporates everything that the company will do with all of its employees and all of its functionality, and so on.

And really within a person's own body, even after a person is able to relate to that vision, he relates to the tzadik. At some point, now that I understand that I have to integrate, I have to incorporate, I have to change myself so that this nekudah of a tzadik is going to be מושל my entire guf, my entire being, right? למשל, if if I want to I want to walk someplace, I don't think separately about what I have to do in terms of moving my legs.

When my entire body is in line with my צדיק מושל, my brain dictates and that all all automatically there's a flow through, so then the guf, the כלי קיבול, executes seamlessly on the vision. If the limbs, chas v'shalom, would be doing their own thing, they wouldn't necessarily be in alignment and they wouldn't be coordinated, or they wouldn't take the message from the brain, then there would be a total breakdown of the guf.

So this idea of a צדיק מושל, of the mashpia flowing down through the כלי, it's in a כלליות'דיק way with the tzadik being נכלל כלל ישראל, and it's also in a פרטיות'דיק way with every particular individual. And we said it actually also affects the relationship and the understanding between, בין אדם לחבירו, between every Jew and another. Why? Because Klal Yisrael is an entity: ישראל ואורייתא וקודשא בריך הוא חד הוא.

Klal Yisrael itself is a shleimus. Now, in this world, there could be, we'll use the number 600,000, 600,000 Jews, there's no overlap. When the white light refracts, there's no overlap between the colors of the rainbow that come out of the prism. Every one of them was נכלל in the white light, which represented a shleimus, meaning that there's no extra and there's nothing there's nothing chaser. So if what we're trying to do is get back to the source, that means that there is something unique in every single Jew.

Now, that is certainly enlightening and inspiring as far as my avodah is concerned. Means that there's something that I can accomplish that nobody in the entire world can accomplish. But what it means is even more than that. It means that my friend needs me and I need my friend. Why? Because when you have a machine, when you have a team, a sports team, anything, every particular position, a person has to perfect where they're at, but they also only have meaning when they're part of a when they're part of a unit all coming together. I am certainly responsible and accountable and tasked with perfecting my piece, but if you have one perfect piece and the rest of the machine is is chaser, so then, at the end of the day, I'm not, my tachlit, as much as I did my micro piece, it's not going to be able to find its its full shleimus, which is really interconnected with everything with everything around them.

So again, sort of without going through every single one of the details, we started off saying how if my heart is fragmented, as it were, how am I able to be metaken a fragmented heart, to attach to the source? How does the heart attach to its source? It has to go one level above, to the level of tzadik. There are three aspects of attaching to the source: to attach to the tzadik himself, who is in a כלליות'דיק way, to take that and discuss it with chaverim, to understand that I I can't really attach to the כלליות point from only my micro way, I'm very limited by my own perspective, so therefore, even to achieve my own purpose, I need to come to appreciate and to be lit up by all of those by by sort of the the כלליות picture.

So after I receive from above, I also do this together with chaverim, I'm able to understand my own function, my own purpose through attaching to other chaverim who are also attaching to the tzadik, and together we all form a shleimus and understand our own individual self, and therefore and also in order to ultimately change my own my own self and to be metaken myself, at that point, I need to take these ideas in my mochin, and it needs to flow through into my own heart, my emotional system, and so on.

And therefore, in the text, we're at paragraph ח, נמצא שצריך כל אחד לדבר בינו לבין קונו כדי שיאיר בחינת נקודה. A person needs to speak to HaKadosh Baruch Hu, he relates to his source through speech. We had asked the question earlier, HaKadosh Baruch Hu can see and appreciate our thoughts the same way that he can appreciate our speech. What is the function of tefillah in terms of dibbur?

And we we explained more so, but dibbur essentially, what does it do? It takes my my ratzon, my thoughts, my everything about me, and I'm able to package it up into dibbur that I can communicate. It brings it out to the world, it brings expression. Dibbur is a keli, the same way that we see that in this world, that relates to the very structure of the upper world also.

And therefore, we we take dibbur and we bring gilui, so that the idea of a nekudah, this what is being mashpia from one level above, from the source, the nekudah which is a בחינת פי ידבר חכמות, that the mouth will bring out the חכמה, ללב שהוא בחינת והגות לבי תבונות, so coming down from the chochmah into the lev, what what is able to bridge that system?

The peh, the dibbur. ועל ידי זה נתבטל ערלת לבו. And through this, the heart, which was previously fragmented, will be able to reattach through the pipework back up to the to the chochmah, back up to the נקודה, היינו חרפות, because previously it had ערלת לבו, it had something blocking it in the form of desires, in the form of that that lev being directed towards other directions, היינו אהבות רעות.

And the note over here brings from Likutey Halachot just briefly, since the idea of tefillah is hitbatlut, the idea of tefillah is to connect, this is why oftentimes by tefillah, a person has so many bilbulim, so many other distractions. Tefillah is specifically where the heart is going to connect. Our avodah is to have a hitbatlut and affect it upwards, and therefore, these very forces that we're trying to be mevatel, the avodah during which we are doing that is during tefillah, and therefore they will present themselves during tefillah so that we can so that we can engage in literally the avodah of of turning upwards away from those other desires, away from this bilbulim, away from those distractions towards our source.

So it's not a a person should not be deflated if they have bad thoughts during tefillah. The question is not the thoughts that occur to you, the question is how you respond, what you choose, what you choose to lean into. וגם צריך כל אדם לדבר עם חברו ביראת שמים. This is actually the reverse order of what we mentioned before. Earlier, we had kind of described the idea of attaching to the tzaddik within the generation and chaverim and then incorporating it.

Over here, as a person works on himself, a person speaks to HaKadosh Baruch Hu, they're developing themselves in order to fix their לב, וגם צריך כל אדם לדבר עם חברו ביראת שמים, people should speak among their peers כדי לקבל התעוררות בלבו מן הנקודה שיש בחברו יותר ממנו. Each person has their own unique aspect that I I I could never attach to. Even if I could see it in my friend, I'm going to be seeing it through my own eyes. The idea of being to find myself, my own שלמות within the שלמות of כלל ישראל, within a greater within a greater network means that I'm going to have to attach to others and their נקודה of צדקות.

Every person has this נקודה of צדקות, their their own attachment to the source כמו שכתבו מקבלין דין מן דין, that one receives from the other, כי בזה הבחינה שיש בחבירו יותר ממנו, with this aspect in which a person has more than me, זאת הבחינה הוא בחינת נקודה, it's the בחינה of a נקודה, a בחינה of a צדיק. In the framework and the source of the לב attaching upwards towards the אור and towards the נקודה which is a בחינה of צדיק יסוד, this presents itself depending which area a person needs to be מתקן, which part of the process he's in.

Sometimes he has to reattach to himself, to his Creator; sometimes he has to attach and leverage this through connection with friends ושם בהנקודה הזאת שורה האהבה הנקרא כהן. And within this נקודה that his friend has that he doesn't have, that is where the אהבה lies, where it attached לב to אהבה, and this is where the אהבה lies that he needs to receive at that particular time by his friend, which is also represented by כהן, והנקודה הזאת הוא בחינת צדיק לגבי חבירו.

And this aspect of צדיק, of יסוד, of the source of שפע, of being able to attach upwards towards Hakadosh Baruch Hu, so that my לב needs to be נתעורר and attached to that נקודה that is found in my friend. By the way, one of the footnotes over here mentioned that sometimes I can only get my hisorerut, something can resonate within me from somebody else that I would not have been able to generate, and there're sometimes when I speak to somebody else, they might not even been in a position to receive, just by connecting with them, I will on their terms, I will end up receiving the hisorerut that I need.

So there's there's a a tremendous מקום towards דיבוק חברים, towards speaking with others about avodat Hashem, והנקודה הזאת מאיר ללב חבירו הנקרא ו'. This is going back to the idea of מלאפום, that this flow-through of חכמה down through the pipes into the לב is represented by the י' ו' which is a נקודה called a מלאפום, which is also the נקודה associated with יסוד, וכל הנקודות הללו היינו הנקודה הנקרא פי ידבר חכמות.

This נקודה of the of the י' that is going to shine downward through the פי, through the mouth, through the דיבור, וגם הנקודה שיש בכל אחד מה שאין בחבירו הם ענפים להצדיק. The נקודה within as a person himself where they connect upward to their source to HaKadosh Baruch Hu through their own self, where they connect to friends, each of whom are really ענפים of the צדיק.

Again, like through the prism, every one of the things that refract outward is really an ענף of the source, שהוא נקודה כללית של כלל ישראל, because the source, the צדיק is really the all-encompassing נקודה. So the if just in our משל, the white light which is נכלל everything else would be the צדיק, it would refract out to a bunch of different colors. Each color has to perfect itself, each individual, but they also find themselves as part of a spectrum as they relate to the others, שהכל צריכין לקבל מתחלה מהצדיק.

In terms of the priority, first we relate and we understand that we're נכלל in the source, the overall source, ואחר כך מקבלין דין מן דין, then we find our ourselves as attached to the source in the context of the spectrum of those around us, וכל אחד יקבל מנה ובה so that we can receive one from the other על ידי שידבר לבינו לבין קונו. Okay, there's a little bit of a girsa change because earlier we had attached those words to the to the first aspect, not the דין מן דין, ועל ידי שלושה בחינות, through these three aspects attaching to the צדיק.

other to the חברים and to עצמו, אלו נתבטל חרפות, a person is able to engage in the full complement of avodah to rectify the negative desires and the אהבה נפולה in their heart, היינו ערלת הלב, what was covering it up, what was blocking it from the source, and ערלה is the blockage, היינו אהבות רעות, וזהו על כל פשעים תכסה אהבה. This goes back to where there is אהבה, where there is attachment to the source, to the משפיע, then that will rectify all of the פשעים.

Once there is something is embedded on a deeper relationships, then all of the little things they're not at the same altitude, they don't make a difference, they don't find expression, they're not going to ruin anything. When a person has a super deep relationship with somebody, the fact that they forgot, who knows, to put the the cap back on the toothpaste, I don't know, not to say that there aren't little things, those are not going to cause any sort of a פגם to the underlying אהבה, כי שם שורש האהבה קדושה.

When we are attached at that very deep level, at our core, to our source, then there won't be any פשעים, those things will all disappear. On the other hand, when the relationship is damaged, every little thing is going to become is going to become a an issue. Okay. Paragraph ט. וזהו כשנולד יוסף הצדיק, now we will see these ideas represented by Yosef HaTzadik.

Yosef is this נקודה of צדיק, Yosef was also the משפיע to the משפיע, I think we said in Torah ב׳, to כלל ישראל, he was one of the shevatim, and Yosef also he had his brit, when when he showed the the shevatim his brit and he he spoke to them directly, Yosef also maintained his own personal integrity and his own personal authenticity, he was not changed by having been in Mitzrayim, so we see these three nekudot represented by Yosef.

He plays the part of the tzaddik, he's speaking to his brothers, and also he בינו לבין עצמו. וזהו כשנולד יוסף הצדיק, אמרה רחל אסף אלקים את חרפתי. When Yosef was born, so Rachel says HaKadosh Baruch Hu has gathered away my חרפה, which again we said that חרפה שברה לבי, when Yosef HaTzaddik was born the חרפה went away, כי כשנתגלה הנקודה ששם האהבה קדושה, once the nekudah of Yosef comes into the world, the נקודת צדיק יסוד, אז נתבטל חרפות, היינו ערלת הלב, היינו אהבות רעות.

So therefore the fragmentation goes away. It's very interesting. We kind of alluded to it earlier, when when there's if there's something that's bad, one way is this exists, I have a negative desire, I'm going to suppress that desire in order to do the right thing. When you understand that negative desires are really fragmentation, it's a perspective, then when you introduce unity, you introduce meaning, you introduce reality and attachment to the source, the fragmentation doesn't have to be fixed, it's just once there's unity there is just no more fragmentation, it evaporates.

וזה שכתוב אצל יוסף, when by Yosef HaTzaddik to his brothers in Mitzrayim, כי פי המדבר אליכם, my mouth, which is the vehicle coming from the source down into the lev, is what's speaking to you. פירש Rashi, כפי כן לבי. Like my mouth, so is the heart. היינו שהאיר הנקודה שלו, that his nekudah, his חכמה בלב שלו, שהרי פי ידבר חכמות והגות לבי תבונות, that Yosef was showing them I am complete, I have a shlemut, you think that I am an Egyptian, whatever it is.

Yosef was saying look at me, I am attached to my source, I have this nekudah of tzaddik. וכתיב בו וידבר על לבם. And then he was able to speak towards their levam, now that he has this bechinah of tzaddik, he spoke towards them. פירש רש״י, דברים המיישבים על הלב. This is the opposite of שבירת הלב. He was able to speak directly to their lev to be עסקינן, היינו שהאיר הנקודה הכללית שלו בלב כל ישראל.

So I guess potentially we would say that the first aspect of אסף אלקים את חרפתי, attachment to HaKadosh Baruch Hu, we would say that יוסף כי פי המדבר אליכם is showing בינו לבין עצמו, and then he was able to speak to the שבטים. נמצא שעל ידי שלש בחינות אלו, היינו התקשרות הצדיקים, through loving the tzadik, through attachment to the צדיק, והם יאירו בו כי הם הנקודה כלליות ישראל, and they shine back to the tzadik.

I think what it means is that if the tzadik is me'ir to them and they are יאירו בו, but it means like in the aspect of the of the a kli, because כי הם הנקודה כלליות ישראל, for the tzadik to ultimately find expression in this world, there needs to be a kli, and because כלליות ישראל, so every one of the kelim really בשלמות needs to attach back to the source so the tzadik brings giluy into the world.

But in any event, I think the language to me is a drop hard, that the tzadik shines to them, והם יאירו בו, maybe it means that they are lit up from him, I'm not sure. ויאירו את לבו, and they are me'orer his lev, okay? וגם וגם על ידו שידבר עם חברו, and then again through one person speaking to another, יוכל גם כן כל אחד להאיר ללב חברו. Each one of them is able to find resonance from and towards their friend.

וגם על ידי עצמו, and also as a person now brings it in, now they integrate, כשמדבר בינו לבין קונו. How does a person do this? By attaching himself to the source straight directly, speaking towards הקדוש ברוך הוא through the vehicle of דיבור, יוכל גם כן להאיר את לבבו על ידי פי ידבר חכמות ויסיר ממנו ערלת הלב, and we're able to remove this blockage of the heart, because now we are attached to the source. Last paragraph: וזה פירוש: ואתם תהיו ממלכת כהנים.

The pasuk finishes off, but before we read it inside, I'm just going to sum up how we're going to plug the Torah back into the pasuk based on R'' Chaim Kramer's note: ואתם תהיו ממלכת כהנים, we identify kehuna with ahavah, with chesed. How does a person attain this holy love such that it's going to flow through, and it's going to bring unity to the heart, which is a fragmented kli, but now the kli will essentially bring a giluy to the ahavah?

Everything is going to line up. There's going to be a yichud by becoming a גוי קדוש, by developing the י and the ו, which, again, identifies with the נקודה ומלאפום, but by having this by connecting the pipes so that the the kehunah, the ahavah, the chesed flows through into the lev, so then that brings the kedushah that's going to fix the אהבה נפולה. אלה הדברים that you should speak to to כלל ישראל is how the pasuk finishes off, and Rabbeinu explained that this is really in three different ways.

This is בכלליות: the tzaddik, the leader of the generation, the head, that is בכלליות everybody in the nation, and therefore at one level the nation at large and really every individual who finds himself as part of the nation is able to attach themselves to a level higher in a general way by attaching to the tzaddik. With regard to everybody forming part of the nation, but they're part of a שלמות, how do I just not stay in my lane and understand my entire role as really being part of this this one unit?

By speaking to friends, by speaking to chaverim, by understanding and attaching myself to the unique aspect of every single person, that unique that aspect is the tzaddik of of of that person with regard to me, and that can bring out a resonance where now I will find myself this that I received from the tzaddik and I have to apply to myself, but if I just stay in my lane, I'm going to be limited to my perspective. I'm able to bring resonance by speaking to others, and ultimately as I change myself, it's going to be an inward process.

So וזהו פירוש: ואתם תהיו ממלכת כהנים, היינו בחינת אהבה קדושה כנ״ל, דהיינו ממלכת כהנים. Kohanim relates to this idea of, again, Avraham, ahavah, kohen, chesed, and so on. וגוי קדוש, קדוש is actually the word קודש, ק' ד' ו' ש', so it's the word kodesh with a ו' in it. So this idea of kodesh, the note over here quotes that it comes from the Zohar, represents chochmah.

This is the מוחין. But how does it flow through? So שהוא בחינת נקודה, but how does it flow through? ו' הוא בחינת לב כנ״ל. So the word kodesh is representative of the י' ו', the the kadosh, the chochmah, and then when you add the ו', so that it's able to be mamshich, it's able to draw down. There's the ma'ayan, there's the source, and then there's נחל that draws from it. על ידי מה תבוא לבחינת אהבה ולבחינת קודש ו'? How do we establish this process?

על ידי אלה הדברים אשר תדבר אל בני ישראל, through the kli of dibur, the the keli of of peh, and again in three different ways: כי משה הוא נקודה כללית דנשמת ישראל, משה, משיח, the tzadik the צדיק הדור, there is שבתחילה צריכין הכל לקבל מן הנקודה הכללית. The first thing we have to do is, as we are part of an am, we attach ourselves to the tzadik in the most general possible way towards breaking out of any limitations, towards hitbatlut, towards attaching ourselves to the source.

ואחר כך צריך, there's actually a question in the whether this word tzarich appears in the girsa, we'll see whether the whether the two primary ways are really attaching to the tzadik and oneself, and then also chaverim, or whether this is may maybe you could say whether this is kind of like a necessary next step, you know, in terms of sequencing, in terms of priority. But in any event, ואחר כך צריך כל אחד ואחד להאיר מחבירו מן הנקודה שיש בו. Now that I attach to the tzadik and understand in a klaliyut way as as a member of the nation of כלל ישראל, as being a unit of כנסת ישראל, how to bring in that chesed, but now how do I understand myself as part of this greater structure?

Horizontally, I now am going to look at all of the unique aspects, and then I'll be able to understand where I fit in. וגם יוכל להאיר מיניה וביה, and then בינו לבין עצמו, me and myself, now I have to integrate מן הנקודה שבו, from the nekudah within myself, שהוא פיו ידבר חכמות, the idea of the peh as representing the י', להו', make it flow through, שהוא והגות לבו תבונות.

ואז נתקרא גוי קדוש, and therefore ואתם תהיו לי ממלכת כהנים, but how do I make it to the גוי קדוש? I attach the י' to the ו'. היינו קודש ו' שהנקודה מאיר להו'. ועל ידי זה, through the lev being mekabel from the nekudah, and therefore, again, becoming the keli, not so much to fix the fragmentation, but such that the fragmentation disappears, such that the pipes are all connected, it's now one unified process.

ואתם תהיו לי ממלכת כהנים, היינו אהבה הקדושה, this holy אהבה, כשנתקבל מכל הנקודות הללו, when we're able to receive in all of these different nekudot as they present themselves to us, the the structure of the tzadik and the the chesed going down to the heart, but in these three different ways that we understand and relate to this structure in our עבודה, הן מיניה וביה, both in terms of now he climbs back up, in terms of how I actually it's the last part of the process, how I have full integration within myself, הן ממה- מן הנקודה שבכל אחד מישראל, how I relate to this שלמות of a process as a member of a greater unit, הן מן הנקודה הכללית, and how we bring in from outside of the system, right?

In other words, you're going to have your own limitations, Klal Yisrael wherever we're holding as a group potentially will have I guess some sort of limitations, but the tzadik, the representation of this bitul, a person who's a living, walking, breathing Torah representation רצון השם, that's what brings things in from the outside in a כלליות level, ששם אצל כולם נקודה של אהבה קדושה. This אהבה represents itself in every one of these sort of iterations of the system, wherever it presents itself, הנקרא כהן, כמו שכתוב: ״הנני נותן לו את בריתי שלום״, with the pasuk by Pinchas, that this אהבה קדושה represented by the kohen, represented by בחינת ברית, by צדיק, והנקודה היא ברית שלום.

This is the נקודה of ברית שלום, which again resides, we explained in terms of the kabbalistic system, where this idea is residing in צדיק יסוד and then attached to the כלי, which is represented by the לב, כמו שכתוב בעץ חיים, שהאור החסד נשרש ביסוד דאצילות, that the אור of chesed is now residing in אצילות and flowing down, shining down into the כלי, which is in the לב, in order to in order to now have one unified heart that is totally connected to this קדושה, this אהבה.

וכשמדברים חבירו ביראת שמים, now it's in brackets, when a person speaks to their friend in יראת שמים, מקבל מהנקודה שבלב חבירו בלי לבוש. When we get together to now we're going to go over shiur, we're going to go over Torah u'mitzvot, we're going to explain ideas in avodah, so we were able to connect at that core level of truly understanding רצון השם, you will hear about something that I tap into for whatever the reason, my perspective, experience, maturity, my the שורש of my neshamah, various things, and you'll be able to see something in a way that you couldn't and understand yourself better and vice versa.

However, לפעמים לקבל הנקודה מחבירו על ידי דברים אחרים שמספר עמו. There are times that two Jews getting together to talk about anything, we might be talking about something in business, talking about any area of life, is there a purpose in that, or is there should I only be talking to people only in the beit midrash? Says, no. There's times two Jews get together and you can receive from somebody else even when you're talking about something not that that sounds as being directly about avodat Hashem, but something that we're talking about in a more general sense.

Why? We'll read the words, and then we'll explain in a second. כי יש לפעמים שיכול לקבל אור זה, אור זה לעבודת השם יתברך, מהנקודה של חבירו על ידי שיחת חולין שמדבר עמו. There are times that even though what I want, whether in an express way or even in a in a not necessarily intended way, but this that I need to increase and lean into my avodah, that I need something from you, I'm able to be מקבל that even when we're not talking directly about avodat Hashem.

ואז מקבל האור, הנקודה, על ידי התלבשות. In which case, I would be able to receive from you through התלבשות. In other words, there's a presentation, there's an interface in which I'm hearing the way that you think and understand and relate to something where we're not talking directly about עבודת השם, we're talking about something else in life. כי לפעמים צריכה הנקודה להתלבש, ומתלבשת בדיבורים אלו, והוא מקבל ממנו. This last line actually is interesting. Says: צריכה הנקודה להתלבש. He's not saying despite the fact that we're talking about something else, he's saying, I guess, כלפי שמיא, in terms of HaKadosh Baruch Hu put me in a position, I'm not even going to be able to hear it directly.

Maybe for whatever reason, I'm not going to accept it if you tell me something directly related to עבודה, but I am receptive to a conversation about other areas of life, and therefore I need to hear it for my own self in order to access this נקודה, I need to hear it through a לבוש. Or maybe it means that just sometimes I need to hear it through a לבוש, because that's what you're interested in talking about. But איך שיהיה, the the once we understand that the Torah is the blueprint of the world, אסתכל באורייתא וברא עלמא, the example that I've used before is a kal vachomer.

If me and you are just speaking about what clothing to pack for certain weather, I might say, "Listen, I know that you get cold and you want to wear a sweater when it's 40 degrees, so then if it's supposed to be 30 degrees, you should certainly pack a sweater. Does that mean that you should pack two? Well, not necessarily. I just know that you're going to need at least one. We just explained the rules of how a kal vachomer works. This is in רבי ישמעאל's, one of the 13 principles of how we make derivations.

Now, and when I when we just run through the idea that you need one sweater, but not necessarily two, that's called דיו, דיו לבא מן הדין. I can say that you for sure need at least one sweater, but that doesn't necessarily meet need that you mean two. The the core and the blueprint of the entire world is layered over Torah. The way that this comes into the world is through the נשמות of כלל ישראל, the way that we relate to it, the way that we bring it into a גילוי.

There are times that I may or may not even be aware of that, so we can talk directly about עבודת השם, which obviously has a particular מעלה, but there are times, for whatever the reason, we're not in a position to be talking directly about the principles of עבודת השם, but if you are a Yid and you are attached to HaKadosh Baruch Hu, and you're attached to yourself, everything, the lens that you look at things through, the common sense, so to speak, on which you layer the way that you understand the world are going to be Torah principles, and that can give me tremendous insight into whatever we're talking about, but also into a way that I can now think about things even when I take it back to understanding of עבודת השם.

Just one other note, which we mentioned a little bit ago, Rabbi Chaim Kramer brings in the note over here that the manuscript version of the Likutey Moharan reads a little bit differently. He says in the English, but essentially the the point that he brings out is that even when I speak to you, and for whatever reason you are not going to be receptive, but if I'm speaking to you, I would be speaking to you on your own terms. We're having a conversation, I might present or think about the presentation or ideas that I wouldn't have otherwise thought about during the course of our conversation, and I can actually grow from that.

So there's always a reason to be speaking to other people. It's going to cause me and force me to bend myself in certain ways, to change my perspective, to try to take a step back, and therefore, in any event, this idea has a benefit. And the last thing that I would say, just as we leave this Torah for now, is the last note in the אות ר' print of the Likutey Moharan. He brings the Likutey Halachot, it's in תפילין, העיקר הוא שני נקודות.

Again, the real primary one is attaching myself to the נקודה of a צדיק, so on a כלליות way, and then the self-work, and then bringing myself into a בעל עבודה and subscribing to this, being מבטל myself. Says the עיקר הוא שני הנקודות, היינו לדבר עם צדיק הדור, וכן לדבר בינו לבין קונו, שזהו עיקר השלמות. And he adds in, וגם צריך לדבר עם כל אחד מישראל ביראת שמים כדי לקבל מכולם. There is also a need because I find my שלמות and my job really as part of the greater כלל ישראל, so all of us together are representing this שלמות, שעל ידי זה נמשך הארה על העיקר שני נקודות, כי כל מה שמקבלים זה מזה הוא רק הארה בעלמא, and he goes on.

But, in other words, why am I speaking to the... For the צדיק, we bring in the point of of צדקות, so to speak, of this אהבה into into the world, and when I do my own self-work, so then I integrate it into my whole self. The reason that I'm speaking to a friend is really to get that הארה so that I can also improve, but within the world of self-development, really the primary two are attaching oneself to a tzadik and, I think we said, they are speaking בינו לבין קונו, and so on.

But the the self-work that a person does is also enhanced, again, by speaking between chaverim. Okay, this Torah we said is extreme Extremely יסודותדיק. I think just going back to the, going back to the note all the way at the beginning of the Torah, let's see if I can just put my hand on it extremely, extremely quickly. We had said that the, R'' Levi Yitzchak Bender, a leader in Breslov community in Yerushalayim and a major source, would relate that this lesson was considered fundamental to following R'' Nachman's teachings generally, and therefore reviewed it regularly, reviewed regularly by the Rebbe's chassidim of previous generations.

There is a lot of Likutey Halachos over here, even in the English volume there's pages and pages where he shows just how this system is represented in various areas of avodah and mitzvot, so if a person wants to look over there. But for us, we be'ezrat Hashem will be starting Torah ל״ה next time, and yes, be'ezrat Hashem we put up, by the way, a new website, likuteymoharanshiurim.com. I think you can also type in likuteymoharan.org and it will bring you there, it should, and I think maybe we'll even work on turning it into an app, but if you check out the website, I would actually be you can yeah, I put up an email just for these purposes, it's [email address removed], so you can email that email address, and I would love to hear any feedback on the website would be really good: good, bad, ugly, indifferent, but just to know if people think that it's a benefit and how it's helping, and anything else that we can add, specifically trying to keep it somewhat minimalist, but also usable, not just a repository of a lot of things, so let me know, let me know how it, how it's functioning.

Okay, excellent. Thank you so much.