LM 4.1 — Anochi, Part 1 of 3 · תורה ד׳

Okay, Torah number four, which happens to be like one of those like this is what you're kind of waiting for pieces when you learn Likutey Moharan. The first one's also, though some of the others were a little more complicated. Just we try and bring the introductions that are brought in this Sefer Tovot Zichronot, but that the the piece was given he brings on Shavuot of 5561 in 1801. And Rebbe Nachman was before giving this Torah, so he told this story about the Baal Shem Tov, that one of his talmidim had a tremendous pain or an illness in his bones, and he sent a message to the Baal Shem Tov that anybody who does teshuvah, so he should he shouldn't die before his time.

And the Baal Shem Tov sent back that essentially it's true that he did teshuvah, but he had to do vidui in front of a tzaddik to be healed. The person wasn't willing to do it, and ultimately he was niftar, and two of Rebbe Nachman's chasidim who similarly had this bone pain, also they were suffering this pain, and Rebbe Nachman told them about the importance of vidui and how it helps rectify a person's sins, which are חקוק, which are engraved in a person's bones, and that on that Shavuot night, if they would speak out תרי״ג מצוות, which is mitzvot is lashon of צוותא, צבת בצבת עשויה, like tongs that it brings together, that preserve the integrity of the structure of their bones, I guess, so then

they would have a they would have a tikkun, and he's going to bring it together. But it's going to be a little fast-paced, but this this piece will probably end up splitting to three weeks, but two, and maybe speak out a couple things just to help make it a little accessible, but it's I think it's good. "אנכי ה' אלקיך אשר הוצאתיך מארץ מצרים מבית עבדים". This piece also starts לשון רבינו זכרונו לברכה, which we spoke out in piece number two, that some of the pieces were told over and Reb Noson wrote them down, and some of them were actually in Rebbe Nachman's notes.

So the language, I guess I'm not sensitive enough to it, but is a little bit different. "כשאדם יודע", so when a person knows, "שכל מאורעותיו", that everything that happens to him or everything that happens, "הם לטובתו", is for the good, meaning that's it could even be we'll speak in a second, but whether even if it's to bring a kaparah or it's to inspire him to do teshuvah, but everything is coming tov, "זאת הבחינה היא מעין עולם הבא". This is called the bechinah of me'ein olam haba, where in terms of olam haba, so there's not going to be any tza'ar, there's not going to be any pain, we're going to go where there's going to be a certain clarity that everything is happening for the good.

We're not going to be in this stage anymore where we have this this ra that's even there for the ultimate good. If a person lives a life like that, so then even now they're living already me'ein olam haba. The source that a person has to be mekabel the that that the things that happened to him, he should believe that they're for the טוב, כמו שכתוב he brings a pasuk in line with this idea, "בה' אהלל דבר באלקים אהלל דבר". בה' usually we speak of in terms of the בחינה of רחמים, the name of אלקים we usually think of as more in a in a context of דין.

And we see that both in terms of בה' אהלל דבר, also in באלקים אהלל דבר, however HaKadosh Baruch Hu is relating to the person, so in both places he's going to be אהלל דבר in both cases. "וזאת הבחינה היא מעין עולם הבא". A person who lives like this, it is מעין עולם הבא. כמו שאמרו חכמינו זכרונם לברכה, "ביום ההוא יהיה ה' אחד ושמו אחד". We're actually going to see later that "ושמו", that the way that we relate to HaKadosh Baruch Hu, that שמו is actually is actually going to be the same בחינה so to speak, it's going to be reminiscent of אלקים, so "ה' אחד ושמו אחד", they're both coming together.

"והקשו", so over there already in the Gemara it says, "וכי האידנא לאו הוא אחד?", what, now HaKadosh Baruch Hu is not אחד? Nothing changes כלפי HaKadosh Baruch Hu. "ותרצו", and the Gemara itself answers, חכמינו זכרונם לברכה, "האידנא", that בזמן הזה, מברכין "על הטוב, הטוב והמטיב, ועל הרע, דיין האמת", "ולעתיד, כולו הטוב והמטיב", that now we relate to things in different ways, it's true intellectually we know in a certain that everything is לטוב. Now we make הטוב והמטיב and דיין האמת. However לעתיד לבוא now there's no אחדות.

We see HaKadosh Baruch Hu the way that we relate to it more because of our perception than than HaKadosh Baruch Hu. But the way that we relate to them is from רחמים and דין, and at that time, it's going to be everything is going to become integrated, there's going to be an אחדות and a יחוד, שיהיה שם ה' ושם אלקים אחדות אחד. So just to speak out and then we're going to speak on the piece. But just one introduction which comes more as we go through, we're going to be talking about a lashon of being מעלה מלכות, that taking something and like elevating it back up.

If you're taking something and you're elevating it back up, then that means that you didn't start off there, right? In other words, there's a difference between a person who's let's say walking in a dangerous neighborhood and he knows that whatever he's on camera, he could push a button and somebody's going to save him in one second, and a person who's walking through and he just doesn't realize he's walking across traffic. He's walking and he doesn't even realize that he's in a dangerous situation in the first place.

That's not necessarily called אמונה בטחון, that's called a person who's not acknowledging the world that he lives in as being in a particular circumstance. And Rav Pinkus actually spoke, he didn't use exactly this example, but there are times that life takes a left takes a left turn, right? A person who goes on a roller coaster, even if you know full well that you're going to end up on the platform afterwards, it doesn't mean that sometimes you don't puke when the thing goes upside down. As as the world that we relate to now, we're going to be talking about how to integrate it back up and have an understanding of what we're going through to the point that it becomes not just the daat, but that

we can feel it. But the world that we live in does take take left turns, and there are things that are difficult. Further, Hakadosh Baruch Hu, we see, understands human emotion. The mitzvah is not to say hatov vehametiv on everything. The Gemara, when it talks about it, actually gives two examples. There are certain times that Hakadosh Baruch Hu wants us to have a certain emotion, ושמחת בחגך, but generally speaking, the Gemara says that if a person has his crops washed out, so sometimes the minerals, whatever it is, that could be good for the land to take off, to to to alternate crops, so the Gemara says that if a person has crops, even if he knows it's going to be a better ultimately he'll end

up netting more, it'll be a better crop the following year, but if his crops get washed out, he should say he should say Baruch Dayan HaEmet, because at the end of the day, when your crops gets washed out, it's a negative emotion. And in the alternative, if he finds a treasure, even if he knows that the king is going to hear about it and he's going to get an audit and the taxmen are going to come and it's going to end up being negative for him, but when a person finds something, they feel good, so you say Baruch Hatov Vehametiv.

So the halacha itself recognizes that people have emotion. Where it starts to blend together is let's say you have a person who's going to die. A person is going to have, right? And all of a sudden, he gets, you know, it's the eleventh hour and he hears that there's a life-saving operation, and he goes for the operation, but he knows that it's going to be painful, or rachmana litzlan, he needs to have a limb amputated. At that point, when on the pain itself, forget about how he understands it, when he gets the news or he has that life-saving operation and he and it's painful and it's challenging, but that's what saves his life, it's part of it's part of the ultimate towards the good, at

that point, is he making a dayan haemet on the on the saving operation, even though it came with pain, or is that hatov vehametiv, and he's so he has so much gratitude and he looks at it as a positive that that that it went up? And when you when you approach that the one really truly integrated approach, instead of saying how does I'm in a situation, how does Hashem want me to respond so I could see the good? When you recognize that Hakadosh Baruch Hu is the one that created the situation in the first place to bring you around either, again, a kaparah or to do teshuvah or to bring your attention to certain things, and that everything is really going towards one end, it

starts to blend together so that there's no real difference, which isn't necessarily a perspective that we have. The halacha is that you say dayan haemet. But he start he starts going through, and he says when a person really just lives a reality of everything being hatov vehametiv, that's really bechinah of מעין עולם הבא, and you can bring part of that into this world. But as the world starts off, we have to figure out how to elevate it back up, because the world that we live in is not is not the day-to-day is not necessarily like that.

So he says, next paragraph, so we see that a person who sees everything for the good is מעין עולם הבא. How do we get there? וזאת הבחינה that a person should know that everything that happens is for the good אי אפשר להשיג בזמן הזה, right? אלא כשמעלה בחינת מלכות דקדושה מהגלות מבין העכו״ם. What we have to do is we have to take malchut, and now we're going to see some of the points a little bit, if we've been paying attention. You know, a lot of things as we go through, it's very hard, because we're just like putting a lot of dots all over the place that don't seem I think in this piece, hopefully, we're going to start to even draw some lines in some

of the points that we've been plotting for the last three weeks. He says that when we when we maaleh, we elevate the bechinah of מלכות דקדושה מהגלות מבין העכו״ם. What did we say what what did we say that malchut is? Malchut we said דלית לה מגרמה כלום. Malchut doesn't really have any of its own, it's not offering anything. What perfect malchut is, is is really where it's reflective. If you have a string puppet and what what you see is reflecting exactly what the person is doing, there's no difference in what we're reflecting back up other than to be מקבל עול מלכות שמים, so then that's a bechinah of מלכות דקדושה, where what we're doing, what we think and our hanhagah and what this world is

not reflecting what what what's really giving it the koach, what's coming before it, so that's אלהים אחרים. That's as if there's like koach coming from something else. That's not completely reflective. We said before that it was like the moon and the sun. The perfect moon is when it's completely reflective. So he says this already, and this this was actually the example that we gave also the that the Toras Nosson, with one of these other ספרים, puts it together, when last week when we talked about kol, that that coming together with the the that the perfect kol is really manifested when it has a yichud with dibbur, so he he said that כל זמן שאין הקול מתייחד עם הדיבור, יש עדיין אחיזה לסטרא אחרא אחרא, שעיקר

אחיזתם מעלמא דפרודא, מבחינת... שמשם אחיזת אומות העולם והרשעים. So he said, in other words, when there's a certain emotional, you know, kol and a certain tone that's not in line with what you're saying, so to speak, it doesn't manifest in something that's in line. So then it's not matched up. It's like something is coming from a different bechinah and it'll actually feed the כוחות of, so to speak, the negative side of Malchus. So over here also, we have to take Malchus and we have to bring it He says, אלא כשמעלה בחינת מלכות דקדושה מהגלות מבין העכו״ם, that now it's like it's in a different place, כי עכשיו המלכות והממשלה להעכו״ם.

At this point, now that the world that we live in, and our הנהגה, and our actions, and the way our thought process and our emotions are not really reflective of what's going on, it's as if it's not being reflective of the source of all sources, it's as if it's not being reflective of Hakadosh Baruch Hu, it's as if, chas veshalom, we're giving like these other forces power, which is literally the same lashon we used in the first Torah, if you remember, where we said it's in the first Torah in the first paragraph or second paragraph says, כי עכשיו בעוונותינו הרבים חן וחשיבות האמיתי של ישראל נפל, and now the עיקר חשיבות and chein is at, slam, by the גוים, right?

That's what we talked about in the first Torah. How to have a person's tefillos answered is that when a person learns Torah, and we spoke about in a certain sense of learning to see Hakadosh Baruch Hu in every element of the world, that's where you attach it back up. And we spoke about that towards having a person's tefillah answered. But when a person doesn't live like that, so it's as if they're giving the hose isn't connected to the source, the water's coming out in weird places and distorted, it's as if it's giving כוחות to the other.

The beauty is not by Hashem, the beauty is by the Greeks, let's say. So that כח is associated with other types of forces. ובשביל זה נקראים עבודת אלילים, and that's why it's called עבודת אלילים שלהם בשם אלהים. That once you're doing it in this distorted way, so then instead of the true אלהים, instead of the true power, the true source coming from Hakadosh Baruch Hu, it's as if that source is being diverted because we're not attaching it back up and it's being connected as though it were coming from these other sources.

כי יונקים מבחינת מלכות, because the גוים also are יונק, their שפע comes from this bechinah of Malchus, but in a distorted way. Malchus, which is supposed to be reflecting completely 100% back up. You know, there's two עבודות. One is to work on ourselves to be a keli. A perfect mirror might be something that has no jagged edges and it's, you know, it's totally shiny and whatever it is. But if it's not being shined at the light, so then it's missing something else. First we have to develop ourselves as a keli, but where we reach a full Malchus and a full reflection is where what you see in the mirror is totally reflecting what's being shined at it, right?

So he says that the goyim are יונק מבחינת מלכות and נקרא אלהים where it's not being they're getting this שפע because it's the flip side of מלכות, but it's not reflecting accurately. It's a distorted picture of what came there. What's the ראיה that מלכות is As he goes, each time he connects it back to the source so that he's just saying, "Well, this is a בחינה of that," and, you know, concept A is connected to concept B. Each time he kind of doubles back on himself, he connects it.

Where do we see that מלכות is associated with the name אלהים? כמו שכתוב: "אלהים מלכי מקדם," that it's לשון of אלקים and paired together with מלכי. And just in terms of this pasuk, "אלקים מלכי מקדם," so the notes says that why does he bring this pasuk? Because it's showing on a more subtle level that the words that a king from long ago implies that in the beginning it was a king that was one time accepted. And as, you know, the world and people have unfortunately moved towards avodah zarah, so now because of that, it's as if it was like a king from long ago, that long ago there was a perfect depiction and acceptance and accurately reflected the world of Hakadosh Baruch Hu, and now

it's as if avodah zarah has gotten in the way from that. So that's why he picks this pasuk. But we see that in the פסוק, אלקים מלכי, that it puts together אלקים and מלכי. וכשמעלין בחינת And over here also the notes in the version said also that ultimately since in this world in מלכות there's a מידת המשפט and there's a cause and effect, so it's also reflective. What goes on in this world reflects a certain reality of what Hakadosh Baruch Hu does. So this is also this הנהגה of מלכות, and ultimately the שכר ועונש.

Says, וכשמעלין בחינת מלכות מבין העכו״ם, but anyway, when we take this מלכות and we're able to elevate it back up, this distorted perception of the way that things are in this world, and we're able to reconnect it with where it's supposed to go, אזי נתקיים, now we can be mekayem the pasuk: "כי מלך כל הארץ אלהים," that Hakadosh Baruch Hu is the King of the world, it becomes an accurate reflection, it goes back up. The way that the notes over here also mention, you know, when Hakadosh Baruch Hu If you think about the development, he doesn't put it like this, but this is what he says basically.

He says when you think about a person that wants to make a chesed organization or a community a society, whatever it is. You start off with a certain picture, and that picture is totally good: I want to do chesed. I want to make, I want to make a community. I want it to be productive. I want it to go forward. In order, we spoke about this a little bit in the first piece when we talked about, or in the second piece when we talked about davenen, that there's chesed and gevurah, but ultimately there's a מדת המשפט and תפארת in the middle.

In order to make it productive, you need to take, you need to start with a picture. In order to accomplish your picture, I could do chesed, but if I give to everybody who asks, maybe I'm going to end up giving money to the drug addict who's going to misspend it, or maybe I'm not going to be able to support a lot of an organization because I'm not going to put any money back into the company if I say yes to everybody who asks. So, therefore I need to hire an accountant.

The accountant might be very rigid, but if he's too but if the accountant he or she is too rigid and they don't give everybody anything, they look only for the company, nobody is ever going to get money. So first you have a society, and then you're going to have legislators, and legislators have to make, you know, but then you need taxes because you need roads. So then, and afterwards you're going to need more local things, and then maybe you'll need police. At some point things can become distorted, and you can have police brutality or whatever it is.

So, things can go a little bit haywire. But as things go up, so when you look at the end of the picture, you could see, you know, a guy gets a ticket and the police are bad, right, because they get a picture. But the truth is is that let's say you go one level up. One level up is that there's a lot of accidents and people getting hit by cars. So, if you don't have rules like don't, no talking on phones, so then people are going to be talking on the phone, they're going to go through a light, they're going to get hit.

So now, the the now the traffic cop is not bad. And then you'll have at that level you'll have something that pushes to the good and something against. But if you go one level up, you'll see everything is coming from the good. So Hakadosh Baruch Hu, בעצם, is עולם חסד יבנה. Hakadosh Baruch Hu wanted to give tov, and therefore in order to give tov, so He structured a world so that there had to be bechirah, that in order to be bechirah there has to be something to choose between, so there has to be good and bad, so to speak, otherwise you can't give reward, you can't give sechar if there's nothing to give, if there's nothing to be earned, right?

So, then Hakadosh Baruch Hu created a system of good and bad. Once there's good and bad and then, you know, there was other things and there was rachamim and din until we look at this world, and the ultimate expression of that, all these rungs down the chain, is that sometimes it almost becomes hard to tell the difference from our perspective what's good and bad. But as we develop our perspective and we look under the hood and under the hood and under the hood, we so to speak, we're ma'aleh, we go back up towards the source to where we realize that everything that Hakadosh Baruch Hu did was really good.

We don't always like the way that the teacher does things, but you don't want the school to fall apart. Ultimately, you need a society and a community that's going to support growth, and everything is really coming from that ultimate place. So then, he goes further, he says, so how do we how do we go and we start to be metaken this malchut? How are we ma'aleh the malchut? He's going to say that vidui is going to be a tikkun in the malchut when a person does vidui.

Why? ואי אפשר להשיב המלוכה להקדוש ברוך הוא אלא על ידי וידוי דברים לפני תלמיד חכם. Now we know that Breslov, chassidut in general, is very into the Rebbe, and Breslov is, you know, into this idea of tzaddik. And this is, we already spoke a little bit in one of the other pieces, in one way we're going to extend that also about the importance and the focus of a tzaddik in the hashkafah that we're talking about, but he'll flesh it out a bit later. For now, he says that vidui in front of a talmid chacham, two things: first of all the vidui, and second of all that it should be in front of a talmid chacham, are what elevates this malchut.

על ידי זה מתקן ומעלה בחינת מלכות. This is how a person is going to be metaken this מלכות לשרשה to bring it back up, so that it's so that what we have over here, and even the aveirot that we did, we can turn them around and bring ourselves in a micro way, and the world ultimately in a macro way, back to the source. וזהו פירוש קחו עמכם דברים. The end of the pasuk is ושובו אל ה׳. What's devarim? And as we go, we're always going to bring sources that things pair together.

זהו וידוי דברים. Devarim is an expression. First you have a you first you have a will, right, we'll see, how do you do anything? You have a will, and then you have machshavah. You flesh it out in how you think about it, right, and then you have dibbur. Dibbur articulates something. Vidui devarim is we're going to be associated with malchut. So, first of all, דברים are words, that teshuvah raises malchut. A person recognizes ol malchut shamayim through the words, and they're able to they're able to elevate themselves.

And also, בחינת מלכות, what's where are we going to see? כמו דבר אחד לדור. Where do we see that dibbur or דבר is associated with malchut? Where it says that that Hakadosh Baruch Hu tells Moshe, that when Moshe says to Yehoshua that he should lead the Jews with the זקנים, and Hakadosh Baruch Hu tells him, דבר אחד לדור, and the end of the פסוק is, ואין שני דברין לדור, that there has to be one leader, right? Too many cooks spoil the broth. דבר לשון מנהיג ומושל. So, we see that דבר is a לשון of of מנהיג and מושל.

So, we see now that that that קחו עמכם דברים ושובו אל ה׳, what what's how are we going to approach teshuvah, that we have this לשון of דבר? דבר is associated with vidui and malchut, and we're going to see that vidui ultimately is going to be what is מתקן the malchut so that it will come back in line going towards Hakadosh Baruch Hu with the ultimate goal coming later on, much later on, back to where we started. That as we're מתקן מלכות, we live with a fully integrated picture of עולם חסד יבנה, and that everything is really coming from a positive source, and that's going to be מעין עולם הבא.

So he said ושובו, ושובו אל השם is the end of the פסוק, שיתקנו ויעלו את הדברים as בחינת המלכות, which is בחינת אלוקים, which is reflective, אל השם, we're going to take, like we in the terms we used last week, we take the malchut and we attach it back to the to the ז״א, to the זעיר אנפין, in in terms of the ספירות, we bring a linkage that the that the שכינה should be שורה in the malchus, that the world that we live in, that the ultimate receptacle is going to be reflective of הקדוש ברוך הוא, that we bring a yichud between din and rachamim, that it's all coming from one source, and then we live in an integrated, we live in הקדוש ברוך הוא's

reality that's ultimately all for the טוב, היינו כנ״ל, and the vidui is going to be is going to ultimately bring us back to the source. בהשם אהלל דבר, באלוקים אהלל דבר, that everything comes together, that we're going to be able to relate to הקדוש ברוך הוא and give praise to הקדוש ברוך הוא, whether in a in an immediate sense הקדוש ברוך הוא is relating to us with something we perceive as rachamim, or הקדוש ברוך הוא is relating to us as din. By the way, din is not bad.

Din means a quid pro quo. Din means if A, then B. We have to, you know, figure out, for another time, how is it on Rosh Hashanah, if Rosh Hashanah is יום הדין, we ask הקדוש ברוך הוא to be good to us, if the nature of din is if A, then B, there's sechar, there's onesh, and Rosh Hashanah is not יום רחמים, it's בעצם יום הדין, how are we asking for rachamim, and how are you mamtik the din, and and things of that nature? However, over here, what we what we do is we bring together that everything is coming from the same source, and we live mamash in a world coming from עולם חסד יבנה, שידע שכל מאורעותיו כולם לטובתו.

Everything is really this this one structure where everything is coming from הקדוש ברוך הוא, ויברך על כל הדברים הטוב והמטיב, and as a person truly gets there, so then they'll be able to be make a berachah of hatov vehameitiv on everything, no matter no matter where it comes. וכשידע, so now, and now we're going to mention that this idea is a bechinah is a bechinah of daas. Let's see what I wanted over here. Oh, so as it comes together, so last last week or two weeks ago, one of the things that we mentioned was that no, right right, so this daas, so this seichel, we said that in the first one we said that the ability to see הקדוש ברוך הוא in everything, this is

from the first Torah, that you start to see God in the entire world, then you can relate back to הקדוש ברוך הוא, that's chein. So we used that as a lashon of of seichel and daas, and in the first one we said וזהו, how did it, תרגומו כזיוי דרקיעא, ששכל מאיר לו בכל דבר אפילו במקום שהיה אפל וחושך, that this בחינה of שכל, and we related it to daas, he brought a pasuk over there, but anyway, that this בחינה of שכל is where a person can ultimately relate to every aspect of the בריאה and relate to Hakadosh Baruch Hu, is this בחינה of daas.

And we mentioned in the other piece, in piece number two also, in terms of how to daven and משפט, so on the level on the level of chesed and גבורה, מדת המשפט was was in the middle. So we're going to see now that daas, on the level of the מוחין, which we'll explain in a second, is also in the middle. That's where things come together in one picture so that it can so that it can ultimately be integrated into an approach. וכשידע כל זאת, as a person knows this, נקרא ידיעה שלימה.

This is called ידיעה, כי עיקר הדעת הוא אחדות של חסדים וגבורות, זה נקרא דעת. The way that basically what we said, we talk about in terms of the ספירות, like, you know, bricks into a structure, but every brick is really made up of everything else also, the ultimate stage is, if you're going to have a השתלשלות, you're going to plan something and bring it to fruition, right, you're in in construction, let's say, first the person has a רצון, right, we'll align that with, let's say, כתר, but a person has a רצון.

What's a רצון? A רצון is, "I want to I want to live someplace." So what what comes after the רצון? After the רצון, a person has a מחשבה. If I need a place to live, I want to move someplace, I have this this sort of undefined thing, I'm going to need a place to live. So after afterwards comes חכמה. Now that the way to fulfill my רצון is I'm going to need a house, but I don't just need a house. At that point, you need בינה, you need to make it practical.

If I need a house, that means that I need to buy land, and if I need to buy land, I need to get permits, and I'm going to have to set up the house like this, I'm going to do whatever. At that point, I'm going to go to a contractor, and I'm going to have to execute it, and I'm going to I'm going to have to figure out all the pieces of how to get it done until finally I have a house, and that becomes the מלכות, that becomes the reality that reflects back at at what it is that I planned.

At each stage, you're going to have these competing things: I want to live, I want everything, I want everything to live in, then the practicalities kick in, they hold it back, right? There's one thing that's more expansive, and then there's one thing that's more limiting, that's more limiting, until it comes together so that ultimately you can move on to the next stage. So when you talk about חכמה, בינה, and דעת, דעת is what is the ממוצע, דעת is what's going to be in the middle in terms of being able to have an integrated approach to be able to move on to the next stage.

This daas, that's an that's an אחדות of חסדים and גבורות, of, let's say, being more expansive and more limiting, רחמים and דין, is called דעת, היינו היינו שלא יחלוק בין חסד לדין, until it's really coming together into one picture, ויברך על כולם הטוב והמטיב, until until everything comes together to to to be able to literally make הטוב והמטיב because it's all going towards one source. וזה נקרא השם אחד ושמו אחד, כמאמר and this is where it's called Hashem, that רחמים, ושמו, which we're going to say that שמו is representative of אלוקים, is really is really אחד, כמאמר חז״ל, זכרונם לברכה, שלעתיד יהיה אחדות גמור, לעתיד לבוא there's there's going to be this unity שיהיה כולו הטוב והמטיב, that everything is really just going to be

in one bechinah, everything is going forward in in terms of רחמים, in terms of טוב. וזה now again, לעתיד לבוא it's going to be there's not going to be צער, you know, you're going to make whatever the song is, right? There's not going to be war and you're going to turn your swords into plowshares and all that other stuff. Things are literally going to be good, but a person can come to live in a bechinah or strive towards living in a bechinah in this world also where it's not as clear, where at the end of the day, we're living so many things down the chain where there are competing forces and things seem to be coming from from from different places, and we live in

a world where there's עבודת אלילים, there seems to be אלהים אחרים. וזה השם אחד ושמו is a bechinah of אלוקים, it's מלכות. שמו is representative of אלוקים, which we said is מלכות, כמו שכתוב: ״ויעש דוד שם״. How do we see this? Cuz David is מלכות, שם, so we see that מלכות is associated with שם, and since מלכות is associated with אלוקים and שמו is associated with מלכות, so we see that that that מלכות is associated with אלוקים. And what does it mean that it's going to be אחד?

אחד גימטריא אהבה, right? You have 13 tails in the streimel, right? אחד, it's גימטריא 13. Says אחד is גימטריא אהבה. What does it mean? That everything is going to be coming from one place, אהבה, היינו הן השם הן רחמים הן שמו שהוא בחינת אלוקים בחינת דין כולם לטובתכם מחמת אהבה שהקדוש ברוך הוא אוהב אתכם, because how do we start off wanting to build our yeshivah, build our society, every our company, everything was going to be productive. In the practicalities of running such an organization, then there had to be a lot of competing priorities and you had you had to have certain people that want to give everything, and then certain people that have to introduce the budget and there has to be a disciplinary committee,

and things have to become דין. But as you start to see through it and look all the way under and be מעלה and take everything back to why should this be, and you realize that the ultimate goal is that everything is supposed to be is to be is to be good, at that point השם אחד ושמו אחד, it's really coming from אהבה, עולם חסד יבנה, everything is starting off in that in that טוב, כמו שכתוב like we said before, it's not just that something bad happened, how does Hashem want me to respond, it's that why did Hashem do this in the first place, because everything is coming be'etzem from a good place.

And in a in a in a personal sense, whether it's kaparah, whether it's to whether if this didn't happen I would never have met this person, I would I wouldn't be in a certain place, but everything is designed, it's coming really from a positive place, כמו שכתוב: ״את אשר יאהב השם יוכיח״, that we're going to have two pesukim, one of them is going to be in a more general sense, right, that those maybe יסורים של אהבה, but Hakadosh Baruch Hu however exactly this means, but the idea that Hakadosh Baruch Hu gives תוכחה to those who He loves.

וכתיב: ״רק אתכם ידעתי מכל משפחות האדמה״, you're the only ones that have this da'at, that I love, ״על כן אפקוד עליכם עוונותיכם״. At certain times a person has to either get punished, he has to to get a kaparah, he has to be brought around to teshuvah, he's going in the wrong direction, but ultimately the the the the תוכחה and and the harshness is really meant and directed, it's ultimately out of an expression out of out of an expression of love. In the next paragraph he says, so how does vidui help bring me to this to this place?

What does vidui have to do with it? ועוונותיו של אדם הם על עצמותיו, although the the the notes over here bring where is it? He says just חקוקים, so we see that it's that it's engraved. Footnote, what was it, 29? He says he brings some of the mefarshim that the pasuk in Yechezkel doesn't have the word חקוק of etched, but but he brings the Tikkunei Zohar and a midrash that it says that sins are etched on the bones. And he brings a sefer, one of the mefarshim on Likutey Moharan, Parpera'ot LeChochmah, that said that the bones, the עצמות represent kedushah, which is why it stays after a person's passing, but the בשר, which starts to rot and decay, so that goes immediately, and that's representative

of סטרא אחרא. But when a person sins and he starts to to to to use his his עצם towards the negative, so then he takes takes what should be towards holy and he he he makes it, he drags it down towards the סטרא אחרא. So we're going to read it as עוונותיו של אדם הם חקוקין, it's like it's etched על עצמותיו, כמו שכתוב like a pasuk in Yechezkel says: ״ותהי עוונותם חקוקה על עצמותם״. Oh, that's why he puts into the beginning of the line that it is in the pasuk.

Says, ״ותהי עוונותם חקוקה על עצמותם״, and you see that it's etched there. Why is this? So we're going to say that until a person receives punishment, a person person sins, כל עבירה שיש לה צירוף אותיות, we have the אלף בית, the the the איסורים, the pesukim in the Torah, there's a certain reality to them. The Tomer Devorah talks about it in other ways that HaKadosh Baruch Hu with his rachamim, that when a person creates does a sin and it creates a certain reality, so then that reality needs a spiritual flow to be sustained also.

Everything in the world, even things that are perceived as ra, needs a flow that ultimately comes from Hashem. So he talks about it, he says really HaKadosh Baruch Hu should tell this ra, this negative spiritual force, "I didn't create you, so to speak. This person did an aveirah, and he created you. If you need to be sustained, go feed off him." And then the spiritual force would go feed off the person until he died. But what HaKadosh Baruch Hu does to allow us time for teshuvah is he'll sustain even that spiritual negative force to give us time either to do teshuvah or until until the time of yissurim or mitah or whatever it is, but there's this there's this spiritual reality that takes place, that's

manifested what there's an issur in the Torah. Where does that go? What happens with it? When a person uses his body and he does an aveirah and he engages these this nega- this this aveirah, and this this this negative stuff, כשעובר איזה עבירה, אז נחקק צירוף רע על עצמותיו. It's going on his atzamot, as if until it it impacts him and he becomes and he becomes, you know, let's say he dies, I guess, or he gets yissurim. But what ends up happening is that this צירוף אותיות, so to speak, it need- it it needs a place to land and it's as if it's חקוק on his bones.

ועל ידי זה מכניס בחינת הדיבור של הלאו הזה, the dibbur, the words of the aveirah, so to speak, the building blocks the אלף בית is the building blocks of the universe, it's as if it's literally on his bones. It it's like resting on and and etched on himself, שעובר בתוך הטומאה, that he used himself to execute negative negative stuff in טומאה, היינו שמכניס בחינת מלכות שהוא בחינת דבר אחד לדור. So it's as if his actions what should have been reflecting only tov, so instead what his actions were was reflecting of negative.

And that was בחינת מלכות, which we said, but going towards the flip side of it, towards the negative side, which should be בחינת דבר אחד לדור, that there should be only one manhig. Everything should be coming only from a positive source. There's only there's only one leader that we should be shtellen tzuh to, right? But over here, he went and הוא מכניס אותה בתוך העכו״ם ונותן להם ממשלה. Instead, he went and the string puppet is not just reflecting whatever supposed to be going, we're not just choosing to ch- choosing to reflect what HaKadosh Baruch Hu wants, but instead it has its a mind of its own, right?

Like that ventriloquist dummy in the Twilight Zone, or whatever, Chucky, or something, right? But the the the when when the dummy takes on a life of its own, it's no longer reflecting what the ventriloquist is doing, right? למשל, אם עבר על דיבור של לאו: לא יהיה לך, אז מחריב הצירוף הטוב של הדיבור. So he at at that point, he is he destroys the צירוף הטוב של דיבור "לא יהיה לך". "לא יהיה לך" is a mitzvah, it's a negative mitzvah, it's a thou shalt not. He takes the words of "לא יהיה לך", and now this he when he manifested, instead of instead of acting out and living the reality of לא יהיה לכם אלהים אחרים as a mitzvah, what he does he does and he shtellen

tzuh to as if there's some other force, there's some other Elokim that he's going towards, and he takes it and it's as if he's distorting the צירוף of the אותיות, ובונה צירוף רע, ונחקק הצירוף הזה על עצמותיו. And then it's as if it's carved into his bones, ונוקם בו, כמו שכתוב: עונותיכם הטו אלה. And interestingly, he brings notes over here, מי נחל, just as an example of this, he brings from the Ari, that it says that that Shaul sinned, and again, whatever this means, but it's just an example of what he's talking about, that there's spiritual realities that we don't understand, he says Shaul Hamelech sinned with אוב, with with אוב, and Nov Ir HaKohanim.

So so he says that this is a צירוף of אוב is like a לשון of אב, and נוב, if you put around the letters, is לשון of בנו, and therefore, Shaul and his son ended up dying, אביו ובנו. So again, whatever exactly this means, when a person sins, we're not sensitive to it, it creates some sort of a spiritual reality that has to go someplace, it has to land someplace. It needs to be sustained from someplace, and ultimately that comes that that that comes from the person who did it.

He creates it, and now it's there until he's going to be able, we're going to say through vidui, and specifically vidui in front of a talmid chacham, to rectify this, וכתיב: תמותת רשע רעה, that the deathblow of the of of a rasha is the רע that he himself creates. However, על ידי זה וידוי, על ידי וידוי דברים, through וידוי דברים, יוצאים מעצמותיו האותיות החקוקם עליהם. Through vidui, a person is able to take these אותיות and remove them, but not only is he able to get it off his bones, נעשים מהם הדיבור של הווידוי.

He turns them in, it's as if he's taking these aveirot and he's using them towards his vidui, so towards his confession, towards humility and towar- and towards being able to divorce himself, we've said before, he doesn't say this, that when you do vidui, you don't say, "I am bad," you say, "Ashamnu," a verb, "I did bad." You divorce yourself from the aveirah, you say, "This is not who I am." You have הכנעה and ענווה and התבטלות, and now you use the very aveirah to get to that point, כי הדיבור יוצא מעצמותיו, כמו שכתוב: כל עצמותי תאמרנה, that all of my עצמות, my bones go towards my words, and now you're able to take that very negative energy and turn it into positive, like we say,

how does it work that an aveirah turns into a mitzvah? So in this פנימיות sense you literally take this negative stuff and you turn it into something that's going to get you closer to הקדוש ברוך הוא, מחריב את הבנין והצירוף הרע. At that point you disassemble this negative binyan that you put together, ובונה מהם מלכות דקדושה, and you're able to turn it back into showing that you are מכניע yourself to הקדוש ברוך הוא and you turn it into a binyan. And as he does, as as the as the Rebbe does, he ties it back into the penimiyus of a pasuk in Tanach.

וזה שאמרו חכמינו זכרונם לברכה, בשעה שהלכו ישראל במדבר היו עצמותיו של יהודה מגולגלין. That Yehuda's bones, sorry, that Yehuda's bones were rolling around, they were disjointed, עד שאמר משה שמע ה' קול יהודה. If you can, when you're in the car or whatever, you're at 35 minutes, you can listen to the rest of the thing. So it says, עד שאמר משה שמע ה' קול יהודה שביקש משה מהקדוש ברוך הוא שיזכור ליהודה הוידוי שהתוודה, that Moshe that that, because Yehuda also made a vidui by Tamar. So that Moshe Rabbeinu was there, Moshe in our in our role is going to be the the talmid chacham.

We're saying vidui in front of a talmid chacham, that Yehuda did this aveirah, we'll see what he did in terms of his in terms of his his guarantee to Yaakov, but anyway, that Yehuda's that impacted his bones, and ביקש Moshe from הקדוש ברוך הוא that he should remember Yehuda's vidui by by the מעשה תמר. וכן הוה ליה וכן הוה ליה, and that's what happened, and then the bones went back to their place. וזה דווקא עצמותיו שהיו מגולגלין, and that's why it was דווקא the bones that were מגולגלין, על שם ותהי עונותם חקוקה על עצמותם, that על שם the pasuk that we mentioned that sin is carved on the bones, ועל ידי הוידוי נתתקנו, and through the vidui is what brought the bones back together, ועלו

כל חד לדוכתיה, which and and everything fit back into its place. Almost again in a different sense, reminiscent of what we saw already in the first Torah that we said, or in the second Torah rather, when we said that we we we associated that a person's tefillah is associated with the tzadik also, where we said in the second Torah, by why is a tefillah brought to a צדיק specifically? כי כל תפילה ותפילה שכל אחד מתפלל הוא בחינת אבר מהשכינה, שהם אברי המשכן, שאין שום אחד מישראל יכול להעלות שייפא בשייפא כל חד לדוכתיה אלא משה בלחוד.

The same way that Moshe Rabbeinu was able, only Moshe was was able to take the pieces that people brought towards the Mishkan to put them together into a קומה שלימה, into a structure. And he says over there, בשביל זה צריך להביא ולקשר כל התפילות לצדיק הדור, that in a macro way, everybody has a certain piece, but in order to create the קומה שלימה, the שלימות the the people have to bring their תפילות to the צדיק הדור who understands how to make a קומה שלימה that the שכינה could be שורה on.

It says, ויביאו את המשכן אל משה, because the לשון over there is שיודע להעלות שייפא בשייפא ולעשות קומה שלימה, that it's the צדיק הדור specifically that that's able to understand how things fit together in a structure. You could have all the right pieces, but they're if they're misaligned, then they're not going to be reflective. So this לשון, it's we're not talking about תפילות specifically, we're talking about vidui and the לשון of kaparah and being עולה למעלה the מלכות, but it's certainly reminiscent that it says that the that that ועל ידי הוידוי נתתקנו ועלו כל חד לדוכתיה.

Over there also it says that every piece builds that Moshe Rabbeinu put every piece into the part. Now over here we can see doing the vidui in front of the צדיק, that through the vidui every piece fits into its place. So ויהודה זה בחינת מלכות, and Yehuda is a בחינה of מלכות, because that's what we're talking about. We're talking about putting the pieces together so that it could be מעלה the מלכות. רמז שבחינת מלכות נתתקן על ידי וידוי דברים, so this is going to be a רמז that the בחינה of מלכות fits together, that the bones of Yehuda were able to come back together into a structure through vidui, which we're going to see.

And that vidui was associated with Moshe, who was the talmid chacham. וזה נעשה על ידי משה שזכר משה הוידוי, כי כן צריך שיהא הוידוי לפני תלמיד חכם, that we see that the vidui, and we're going to make this make sense or we're going to put this more in context in a few minutes, because the תלמיד חכם בדווקא, even with all the pieces in place, even like we said by Torah number two, even if everybody brings the pieces together towards the משכן, it's the צדיק הדור, it's the talmid chacham, it's Moshe Rabbeinu that's able to take those correct pieces and put together into the structure that that the Shechinah could be שורה in the משכן and that the that's מלכות will ultimately be accurately reflecting and

it gives a place for Hakadosh Baruch Hu to be שורה. וכל תלמיד חכם הוא בחינת משה, כמו שאמרנו, משה שפיר קאמרת, like this is the pasuk that we quoted earlier as well, ובזה שזכר הוידוי, נעשה כאילו התוודה עכשיו לפני משה, and now that Yehuda, and now that Moshe mentioned the vidui, it's as if the vidui was in front of משה, ועל ידי זה נתתקן בחינת מלכות, and therefore the מלכות, which was Yehuda, were able to have a tikkun, that the the negative צירוף that rested on the bones was able to go off and the bones were not מתגלגל anymore, they were able to come back together and there was a tikkun in the מלכות, which was through the vidui in front of the צדיק.

ונחרב הצירוף הרע. רע שנחרת על עצמותיו, and the negative, and the negativity was was gone. Now, so I want to get through this. I don't know if it's longer than usual or not, but anyway, just to get through this piece, we're going to divide into three again. So, but it seems a little foreign, vidui in front of a talmid chacham. Where where is this vidui in front of a talmid chacham coming from? So, we really spoke about a talmid chacham in two different ways. One of them we're going to see in a kind of an overall way, the individual pieces in whether whether the community, where he's the leader of the generation and therefore he's able to put all like the like you have the

head, you have the individual limbs. You have the fingers, and the toes, and whatever it is, but it's ultimately the head and the seichel that puts everything into a structure so that everything is in its correct place. We said like tefilot are each one is an individual אבר. The pinky toe is exactly what it's supposed to be, and you need you need it for its own purpose. If you cut it off, then a person's not going to die from it, but everything has its אבר. But, nevertheless, it's the it's the ראש that's able to take everything and to put it into into the context in which it works together and harmonizes to be productive.

We're also going to see a talmid chacham as a essentially a living Torah. And this is just amazing, so I want to just mention, even though I don't want to go far away from the text in other places, but to mention one thing that the Alter of Novardok says out in in Sefer Madregat Adam, which I saw quoted in some of the printed vaadim from the Rosh Yeshiva, R'' Yechiel Yitzchak Peer from yeshiva of Far Rockaway. But just to read, he was talking about in whatever context, he says, כי התורה והאדם חד הוא.

This is what we're getting to. That a person, a Torah and an Adam are one. כי צריך התורה להכשיר את האדם אשר יהיו כל פעולותיו ותנועותיו הכל שוה בשוה. That the the Torah should be should be perfect a person to such a degree where his actions and his deeds, everything is שוה בשוה, everything is an expression of Torah, such that, ready? אם התורה בלי נטיות ימין ושמאל, it doesn't go any direction, עד שאם נכתוב את כל פעולותיו, if I would write down your actions, I would write down what you're doing, I would write down your life, right?

The Megillah, like we mentioned I think last week, doesn't have שם השם in it, but the Megillah is is is מלכות accurately reflecting כולו הכל כולו הקדוש ברוך הוא שוה בשוה. That's why in a certain sense it's the height of it, it's where it's totally aligned. If I'm going to go and write down your פעולות, your actions, יכתב מהם תורה שלימה, I would be writing down a Torah. ואין בין התורה, I think the story somebody asked Rav Shach or quoted Rav Shach is quoted as saying something along the lines, as where I heard it quoted at least, "I don't know why anybody why why so the whole עולם הישיבות is going nuts over me.

I just tried to keep the ד' the ד' חלקי שולחן ערוך. I tried, the best of my ability, to live in ד' אמות של הלכה." But he's a living Sefer Torah. ואין בין התורה בספרא בספרא לתורה בפעולותיה אלא הרוח חיים בלבד. There's no difference between the Torah written down and a living Torah, other than the fact that one is in a book and one is living. כי האדם אשר הוא חי על פי התורה הוא ממש תורה חיה. He is a living Torah. This is what the talmid chacham is.

What the talmid chacham is is is is a living Torah. And that's what we're talking about, not just a talmid chacham that the person is, you know, an individual who knows a lot. What we're talking about, the צדיק הדור, we're talking about the our ultimate access to in a living way to a living Torah. And that's where that's where we're going to be able to access and use through מלכות, which is where the עולם העשיה approaches a living expression of הקדוש ברוך הוא and to be able to elevate it back up.

And this vidui before a תלמיד חכם, וזה בבחינת החזרת מלכות לשרשה, כי שורש המלכות הוא אש. Why? Because, and again we'll support all of this, the שורש of מלכות is אש, גבורה, כמו שאמרו חז״ל למה טענה נבט, so he says, למה טעה נבט? Why did Nebat make a make a mistake that he was מורד במלכות בית דוד? שראה שיצא אש מאמתו, he saw that אש, which is מלכות, went from his אמה, from his reproductive organ, cuz really it's a reference to Yeravam. But you see over here that אש is מלכות.

והתורה נקראת אש, and Torah also is called אש, ומשם המלכות, that that's where מלכות is comes from, which we're going to see. And a ראיה that Torah is called אש, that that that it's the שורש of מלכות, כמו שכתוב: הלא כה דברי כאש, meaning that My words, Torah is going to be like אש. So we see a a a comparison between Torah and אש. כתיב: בי מלכים ימלוכו, with Torah kings will reign, that kings will will will ממליך על ידי תורה. So we see over here again that אש is the source of מלכות, and אש is associated with Torah, and a talmid chacham is a living Torah.

How are you going to elevate מלכות back to its שורש, to אש, which is Torah, which is a talmid chacham? And we're going to see why also in a second דווקא וידוי in front of the talmid chacham, is that you is that you have to do vidui, reflect מלכות, take the sin off your bones and realign them into into a positive, back to אש, by Torah, by talmid chacham. ועיקר התורה הם התלמידי חכמים, like we just saw from the Alter in Nawardok, כמו שאמרו חכמינו זכרונם לברכה, כמה טפשאי דקיימי מקמי ספר תורה, how stupid people stand up in front of the ספר תורה ולא קיימי מקמי צורבא מרבנן and not in front of a תלמיד חכם who is a living ספר תורה.

וזהו כל דבר אשר יבא באש. Now to clarify the connection of vidui in front of a תלמיד חכם, כל דבר, that any דבר, which we said is מלכות, אשר יבא באש, that's associated with אש, which could be the the fire is the yetzer hara, that the yetzer hara is attacking our מלכות, תעבירו באש. We should we should burn it out, we should source it back to Torah, to the talmid chacham. This is the pasuk is in the context of of kashrut, burning out a כלי that had negative בליעות.

דבר זה בחינת מלכות שנמשך בתוך הטומאה, that if you associate the yetzer hara, the bad stuff into מלכות, בתוך חמימות היצר with the heat of the יצר, which is אש, כמו, like it says by Rav Amram Chasida when he was מפתה, he was seduced by the yetzer hara, it said נורא אש, a fire בי עמרם. תעבירו באש, תיקונו על ידי אש. You should burn it out. The tikun is through fire, היינו וידוי דברים בפני תלמיד חכם כנ״ל, that you're going to say vidui in front of the talmid chacham.

And we'll explore that more in a second, that why the vidui in front of the talmid chacham. וזה, the reason that a chet is called the lashon of עבירה, שהצירוף של עבירה עובר בתוך עצמותיו, because this צירוף אותיות is going from one side to the other on all of his bones, מעבר אל עבר, from one side to the next. ומצוה לשון התחברות, מצוה is lashon of צוותא, tongs of bringing together, bringing it back together, כי עושה חבילות חבילות של מצוות, brings mitzvot into bundles, אז נתחברו שברי עצמותיו, and now the broken bones which were because of the aveirah can come back together, כמו שכתוב שומר כל עצמותיו, guarding all his bones.

And last piece, וזה וזה פירוש, and this is the pirush what it says and and this is the pirush what it says. Until now, so then be'etzem we were focused a lot on the necessity of talmid chacham, but now we're getting really into it, into the necessity of vidui in front of the talmid chacham. וזה פירוש חמת מלך מלאכי מות, that the that the king's wrath is the messenger of death, but the end of the pasuk is ואיש חכם יכפרנה, that an ish chacham, who's going to be the tzadik, who's going to help us when we say vidui in front of the tzadik, is going to help get rid of that anger.

כי חמתו של הקדוש ברוך הוא בשביל המלכות שהושפלה על ידי עוונותיו. What's the chamat of HaKadosh Baruch Hu? Because of the malchut that it fell, because we had a distorted malchut, because we had we did aveirot, because we're not accurately reflecting the malchut of HaKadosh Baruch Hu. ואיש חכם יכפרנה. And now this these aveirot, this negativity that's attacking our bones, ish chacham, Moshe, the tzadik hador is going to be able to wipe that clean, to be able to achieve a כפרה, היינו בחינת תלמיד חכם, בחינת משה הוא יכפר לו, which again we've already we've already discussed in where was it?

In the second in the second Torah over there, in the in the in the it was in paragraph six, where we brought the same lashon, that was by tefillah we said, וצריך כל אחד לכוון בתפלתו שיקשר עצמו לצדיקים שבדור. If you ever open a Tikkun HaKlali, in the beginning of the paragraph it says I'm mekasher myself to tzadikim and specifically Rabbi Nachman. It says כי כל צדיק שבדור הוא בחינת משה, and we said that כמו משה שפיר קאמרת, like we see the lashon in the Gemara, one amora referring to another is Moshe.

משה זה בחינת משיח עד כי יבא שילה and puts together all the whole mishkan, we said. But okay, so we said that that היינו בחינת תלמיד חכם, בחינת משה, that this is a bechinah of משה שהוא יכפר לו, is able to achieve a כפרה, כמו שכתוב ועובר על פשע לשארית, that HaKadosh Baruch Hu that he that the pasuk in Michah forgives the sin למי שמשים עצמו כשיריים, that that that that Hakadosh Baruch Hu forgives the anav, the one who makes himself like remnants, like leftovers, the one who's not makpid, the one who is not makpid on his kavod.

נמצא כשבא לפני תלמיד חכם, here we go, a person comes in front of a תלמיד חכם, מוציא כל צירופיו לפני תלמיד חכם, and he takes this negative energy that needs to be put back together, and he expresses it, he brings it out, he takes it off his bones, he takes he divorces himself through it through vidui, and he's in front of a תלמיד חכם, והתלמיד חכם בחינת משה is the one who's able to bring it together into a positive צירוף, שמשים עצמו כשיריים, who's the ultimate expression of hitbatlut, of ענוה, כמו שכתוב והאיש משה עניו מאד.

ועל ידי זה נקרא איש חכם, and that's why he's called an איש חכם, כמו שכתוב והחכמה מאין, cuz what's chochmah? It's total hitbatlut. משה רבינו שכינה מדברת מתוך גרונו. Moshe Rabbeinu was nothing of himself other than to express ratzon Hashem. He was the conduit between us and us and Hakadosh Baruch Hu, teimatsi that it's me'ayin, as חכמה מאין אין, from his hitbatlut, from nothingness, timtza, that's where it comes from. ובזה that Moshe Rabbeinu was an עניו, יש כח לתלמיד חכם לכפר. Because he's an anav, that's why he has the the koach to be mechaper.

How do we know to connect that back? כמו שנאמר, "ואיש חכם," who now we said is a talmid chacham, and chochmah is from anav, cuz חכמה מאין תמצא, כמו שאמרו, "ואיש חכם יכפרנה," that's the one who can achieve kaparah. And what was so Just to connect this to saying vidui in front of the talmid chacham, the the the the Rav Chaim Kramer's notes explain that a chacham has negated himself so totally to ayin that he has this this advanced awareness of of Hakadosh Baruch Hu, is reflective of Hakadosh Baruch Hu.

A person with total hachna'ah, another person out of this humility comes in front of the talmid chacham and into his presence, and he has this willingness to have hitbatlut also, to attach himself to a living sefer Torah, and he does vidui, and through this vidui he's able to be maaleh the malchut which he blemished through his aveirah that was on that that was on his עצם. But now he rebuilds malchut in in in this positive structure, and he renews his ol malchut shamayim, and he has this this this this teshuvah at this point, and therefore the talmid chacham is able to elevate and to bring him up also, to put it together into this structure to אין, where ultimately, like we said, what happens at

that point? You go all the way back to the source. There's no difference between, so to speak, our perception of good and bad, and that is that is בחינה of מעין עולם הבא. And just to finish this piece off, it's a little bit a little bit it flows through, but it's to get to a stopping point by paragraph ח. ובשביל זה כשנתפלל משה על חטא העגל, when Moshe Rabbeinu davens for the חטא העגל, אמר, "אם תשא חטאתם," if you forgive them, fine, "ואם אין, מחני נא מספרך אשר כתבת," is the end of the pasuk, then erase me.

Why? Why is Moshe Rabbeinu either forgive them or take me out? Get this. כי זה מן הנמנע, it's impossible שלא יבוא לאדם איזה גדלות, that a person shouldn't have a certain sense of pride כששומע, which is the opposite of being this ultimate talmid chacham that can be mechaper people, right? We said that the one who is able to put this all together is the person who has total hitbatlut, that he's the talmid, he's the talmid chacham, he's the צדיק הדור, he's a living sefer Torah. However, this person, how could a person hear that people are going to praise him and go and וידבר ה' אל משה לאמר and not have pride?

It's impossible. כששומע שמספרים שבחו, כל שכן כשמלך גדול משבחו ומפרסם לאדם, that he says, אזי בודאי מן הנמנע it's impossible. Hakadosh Baruch Hu hears people praising him, Moshe Rabbeinu hears Hashem praising him and people praising him. How could it be שלא יבוא לידי איזה גדלות, he's going to get to gaavah? אבל צריך לזה ביטול כל ההרגשות וחומריות, yes, he has to totally negate himself and put all of his gashmiyut down, right? It would be like imagine that you could hear like ants speaking, and all of a sudden you pass by a sidewalk and you hear that ants are praising you, right?

It's a gift that Hakadosh Baruch Hu interacts with us. Hakadosh Baruch Hu himself doesn't get anything out of us. That Moshe Rabbeinu comes to a level where the praise means nothing to him. That's not something that's building him up. If הקדוש ברוך הוא is standing in front of הקדוש ברוך הוא and another human being is praising him, it's not relevant to him. אזי איך יכול האדם לשמוע שבחו ולא יבוא לידי שום גדלות? Somebody asked Rav Shlomo Zalman once, a quick story. Somebody asked Rav Shlomo Zalman once if he this is where I heard the story, that if he if he gets a certain ga'avah, if it's difficult when he sees people standing up for him, praising him, and he said no, he said there was

only one time that I experienced a certain ga'avah, you know people screaming out, "הנה המלאך, המלאך." He said, "I was standing in some place and somebody gave me a phone and said Rav Moshe Feinstein called them because he wanted to ask him a ask him something." So he said, "That then already I had a little bit of a nisayon." He says, "אזי יכול האדם לשמוע שבחו ולא יבוא לו שום גדלות." I heard of one, sorry, one other thing. I heard of Rav Yaakov Kamenetsky, I think it also the story that he was sitting at a wedding and everybody's you know taking the fish and he he took the steak.

So somebody asked him, "Oy, what are you taking the steak for?" So he said, "Listen," he goes, "everybody everybody doesn't want to take the steak." He says, "I'd rather go for a I'd rather go for my ta'avah to have a good piece of meat than risk my ta'avah of of kavod cuz I'm too I'm too big to go after it." But anyway, the ta'avah of kavod, it says, "אזי יכול האדם לשמוע שבחו." When a person has a total hitbatlut of gashmiyut, so a person can hear his shevach ולא יבוא לו שום גדלות.

כמו משה רבינו שראה שראה כתוב בתורה, he sees the pesukim, "וידבר ה' אל משה," "ויאמר ה' אל משה," וישראל קוראים בכל יום את התורה שבחו של משה. Right and left, משה, משה, משה. והוא בעצמו מספר להם שבחיו, and he's telling over the words of the Torah. ולא היה למשה שום התפארות וגדלות מזה? How could it be that he didn't have any ga'avah from it? But we see he didn't, כמו שכתוב, "והאיש משה עניו מאוד." ובודאי על ידי ענוותנותו היה כח ביד משה לכפר עוון העגל. And this is how Moshe Rabbeinu said, "If I have this ultimate hitbatlut, then that means that I have the koach to get הקדוש ברוך הוא to forgive כלל ישראל, כמו שכתוב, 'ואיש חכם יכפרנה,' because I'm holding there." וזה שטען

משה, "ואם אין," and if you're not going to forgive Klal Yisrael, that means that I don't have the koach. It means why why can't you forgive them? Because that means that I'm not holding on a high enough level of hitbatlut to help forgive them. If I'm not holding on a high enough level of hitbatlut, then how am I going to hear the Torah and not get gaavah to myself and be able to handle it? So therefore, if you're telling me that I'm not holding on the level where I can be be mechaper for the help them achieve a kaparah, so that means that I'm not holding that I could be able to hear myself and I won't have yeridah from it, I won't have gaavah

from it, so מחני נא מספרך, because then I can't hear this. וזה שטוען משה ואם אין, היינו אם לא תשא חטאתם, בזה אתה מראה, you're showing שאין לי כל כך ענוה, I don't have that ענוה, שיוכל לכפר להם עוון העגל, that I could get a kaparah for them, ובכן בקשתי מחני נא, so erase me כדי שלא אכשל בגדלות, so I won't have the yeridah of of this pride, שאני רואה ושומע בגלוי סיפור שמי ושבחי בתורה. Either forgive them on my account, or you're telling me that I don't have the anavah to be able to handle the praise, and therefore let me not have that that nisayon.

כי מי יוכל כי מי יוכל לעמוד בזה? Who would be able to hear this, שישמע סיפור ושבחו ולא יתגאה, that I'm going to hear my shevach and not get a pride, אם לא עניו גדול? ואם אני עניו, and if you're telling me that I am takeh an anav and I can handle it, and I'm in a position where I can give over the Torah even though I hear my name mentioned, צריך שתשא חטאתם, so in that case forgive the Jews on the account of me that you're saying I'm holding there, כמו שכתוב ועובר על פשע לשארית, that through the she'erit, through the anav, the remnants, through the chacham who is an עניו, חכמה מאין תמצא, you'll forgive the Jews.

וזה ויהי בישורון מלך. And and this is the mefarshim talk about so then why is it that the mefarshim say we still suffer from the egel, but in any event, in any event, we see that that this was Moshe Rabbeinu's argument, ויהי בישורון מלך, which is בהתאסף ראשי עם יחד שבטי ישראל, but this ויהי בישורון מלך is a reference to Moshe, who was an anav. היינו שמלכות עלתה לשרשה, that the malchut ultimately did go back to its shoresh, and a re'ayah that through anavah you're zocheh to מלכות, כמו שכתוב וענשים וענוים ירשו ארץ, through anavah you inherit the ארץ, וארץ דינא דמלכותא, and aretz, through anavah, you're going to inherit the aretz, which is a reference to מלכות, כמו שכתוב וארץ מתקוממה לו, that we

see that that that that through the the earth rises against him, that that it's a בחינה of the earth is going to that the earth stands against somebody to punish him, but this punishment is din, is a לשון of אלקים, which we said is malchut. So we see that וענוים ירשו ארץ, is that malchut is associated with anavah, and therefore the talmid chacham, which is an anav, so we see that אש, but traces back, but אש is the source of malchut, and what we said through an anav, through a talmid chacham, a person is able to elevate malchut back up to its source, and אש is Torah, and Torah is talmid chacham, and through a person saying vidui, is he's separating himself out, he's taking

off this negative malchut, this negative expression of malchut, this aveirah that's on his bones, and he takes that off that. Now he has to take the negative structure and rebuild it into a positive structure, and he does that by a talmid chacham, and it all goes back to its source, where we're able to show that back up, up, up, up, up, that there is no difference in in in in in in in rachamim and in din, that everything is coming from Hakadosh Baruch Hu, and when we have this picture, we're able to live מעין עולם הבא, and we will continue next time.