LM 4.2 — Anochi, Part 2 of 3 · תורה ד׳

Okay. As for the recording, this is the second one, we're going to split the rest of ד into two separate pieces, ג עמוד ב on the bottom by the ח, just to make a little bit of a סיכום of what we did last time so that we are kind of holding. We started off and said, "How does a person get to עולה to מעין עולם הבא in this world? That if a person, yeah, that if a that if a person internalizes that everything is for the tov, so then that's already going to be in a bechinah of מעין עולם הבא.

How do we get there?" So we said that we elevate מלכות, because the מלכות, which we said in the first Torah, is in גלות, the שכינה is in גלות by the goyim, and we have to elevate it. So just to sort of work in, you know, as we as we go through picking up some of these concepts, Hakadosh Baruch Hu, for our purposes, he he wanted a world, he wanted to be מטיב for whatever the reason. The the issue is is that if something is going to be מטיב to something else, you need to have, you know, a נותן and a מקבל.

So, as Hakadosh Baruch Hu started off, for our purposes, we'll call we'll call it אור אין סוף, you can't where where it's in a certain מצב where there's no differentiation. So, the there in order for there to be an expression of מלכות, in order for there to be an expression of being able to give and reflecting back, and חק הטוב להיטיב, so then there has to be, again, a נותן and a מקבל. However, in order for us to relate to Hakadosh Baruch Hu, just as if the sun was even like one degree closer to us we would get totally burnt up, Hakadosh Baruch Hu put in a system of things in effect.

Not that if you sign if you if you would shine light through a bunch of different lenses in order to get to a place, you know, people like looked at the eclipse, right? There's no difference in where you are in that filter process in the light itself. The difference is in the difference is in how the מקבל is receiving. So Hakadosh Baruch Hu put the system in place, and the system is a system of כלים, not that there's anything that wasn't involved in that wasn't incorporated in Hashem itself, it would be lehavdil if you would make like a cup out of ice.

In other words, there's a way that Hakadosh Baruch Hu instituted this process to make it that there was like אור גס, in other words, like a thicker אור, whatever it is. Hakadosh Baruch Hu instituted a system of כלים to be able to to to relate to the מקבל, ultimately, and what what what these are, these מדות are what we keep on referring to as the ספירות. And the we we said that there's always ten ספירות, even though sometimes we refer to them a little bit differently, we we switch out we we'll we'll see in a second, but Hakadosh Baruch Hu put the ten ספירות, which in principle are let's say כתר, חכמה, בינה, whenever we use it, we'll either say כתר or דעת, which we

can talk about later, but there's what's called the מוחין. So at the, even when we think about things, first we have a רצון, first you have a will like we said last time that you want to live someplace, and then you think about, "Well, how am I going to live someplace? I'm going to make myself a house. How do I have a house? I have to go to a contractor." So, even as we develop in terms of an expression of what we want, we also have some sort of a השתלשלות and a development of the process.

So, there's ten ten of these כלים, there's ten of the where is this ten ספירות. The first three are what we we refer to as the מוחין, it's almost like the intellectual sphere, and that's why it reflects itself even in our numbers, when we think ten is a unit. When you have nine, you have individual things. Once you have ten, so then that becomes that becomes one unit. And and this is it's shown in terms of the בריאה as well. So there's these ten ספירות, the first three are one category called מוחין, and then the next seven are going to be מדות, which again, we have we live in a world of sevens also.

There's the there's the seven days of the week, which nobody really argues until we see that the last one is going to be מלכות, the last one is Shabbos. I don't know, seven colors of the rainbow, seven notes on the, you know, do-re-mi-fa-so, there's there's sevens that that are throughout throughout the בריאה. In terms of the seven that we're dealing with, so they they are going to be after the intellectual kind, and these are just terms that we can get used to if we're going to keep on doing this לימוד, it's going to be חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות.

The first six are going to be we refer to them sometimes in different times. Which is to say, if you have let let's say you have a person, right, למשל, so you have a head and then a right arm and a left arm, so there's different spheres. There's חסד and גבורה, and everything has a different job. When you put it together into a package, you're going to have a person. Let's say that person, though, he has a right arm and a left arm, but he's going to be let's say a בעל חסד.

And then the other person balances him out. Let's say the mother is more, or whatever, talk about in a family, let's say one person is more of the בעל חסד, and the other person says, "Wait a second, you can't just do everything you want, you have to kind of, you know, bide your time, you have to have a system." Now, if you take a bunch of those people together, maybe they work for a חסד organization, because the חסד organization needs one arm that's going to decide where you want to give, they're going to have an accounting department, and then you're going to have the חסד organization, but then you also have to have the disciplinary committee, right?

So, as you go out and out and out, every system is going to have built within it the the ספירות, and every system is going to have in a כלל, each one, this is this is the the the color, this is the right arm, this is the left arm, but as you extrapolate Out, there's going to be broader systems. And then we're going to see, so in a פרטיותדיק way we talk about the ספירות, and in a כלליותדיק way, we're going to talk about what they call as פרצופין.

So when we divide up the bottom seven, and it gets technical, you know, I feel like one of the things a lot of times when people talk about Likutei Moharan, they almost talk about like sound bites which sound nice, but as you go through it, it's almost like reading a math book, which if you put the time in, it ends up being very nice because you feel like, wow, all of that is really built in, and then it shines back out, and you see like a thread between a lot of things, but it's some of it can be time of tough goings.

But anyway, so you have the bottom seven כלים, or the way that Hashem relates to us, are we're going to call we're going to split them into six and one. The first six are going to be חסד, גבורה, and תפארת, נצח, הוד, יסוד, or sometimes refer to all of them as תפארת, and that we call that זעיר אנפין, he refers to it as they're very measured. They give over The job of them is to give over כפי המקבל. Then at the bottom, there's going to be מלכות, and מלכות is the is the is the universal מקבל.

We said that it's לית לה מגרמיה כלום. When we're מקבל עול מלכות שמים and that מלכות reflects totally what הקדוש ברוך הוא wants to put into בריאה, which is the entire reason for this whole system, so then we say that the מלכות is being מקבל. That means that there's no difference. We said that the לבנה is the ultimate reflection of the חמה, right? There's different terms. It says that the שמים and ארץ, whatever it is. There's the זכר and the נקבה. מלכות is as a מקבל. In those other terms, we would say that there's זעיר אנפין and then נוקבא.

נוקבא is the מקבל. So our job is to make it that מלכות is going to totally reflect what הקדוש ברוך הוא. אין מלך בלא עם. ברוב עם הדרת מלך. There's this perception of an other in order to be able to reflect back to הקדוש ברוך הוא, and that's our job. And when מלכות, when you look at the world and there's this perception that the world does not reflect הקדוש ברוך הוא, when you look around and science seems not to confirm religion, let's say, all these types of things, then it's called that the מלכות or the שכינה is in the גלות.

How do we elevate מלכות? So we said that the way that we from our in our terms elevate מלכות is we say וידוי in front of the תלמיד חכם. Spoken word spoken word reflects intent, right? Spoken word, when you articulate something, it comes up through the mouth, and your thoughts spoken word, and the way that a מלך is able to run a nation is through his גזירות and through words. We said that reflects מלכות, and when we say וידוי in front of the תלמיד חכם, that's one that's in our terms when what we're going through is to reflect מלכות, and if a person is able to do this and they have a unity between השם אחד ושמו אחד, השם is רחמים and שמו, we said,

reflects דין, because ultimately if you have this company, you have this machine, and even though there's the חסד arm and there's the דין arm, but everything is really going through a purpose, if you could realize that everything is really one, so then that בעצם is where you have this אחדות between חסד and גבורה. You have this אחדות, and that reflects דעת. How does וידוי work? So we said that what happens is that when a person sins, the sin has to go someplace. There's אותיות in the Torah, there's עבירות, and when you take it and then you engage it in the wrong way, there's this spiritual energy that has to land someplace, and it lands on a person's bones or somehow on themselves.

When a person is able to say vidui, and this is here's where we're going to start of transition into the next piece, which is very nice if you live, but for the for those who listen to the recording, but as a person says vidui, they literally, not just that they're going in the right direction, they could take this this פגם in their bones, this messed up thing that they created that like landed on themselves, and literally, we say if a person does תשובה מאהבה, the sins can turn into mitzvot.

You could literally reconstruct it in a positive way. Why davka in front of a talmid chacham? What do we need a talmid chacham for? So this is where we got into like spiritual physics. We said that the source of מלכות is this בחינה of אש, okay? And Torah, we said, is called אש, based on pesukim. The essence of Torah is a talmid chacham, who's a living Sefer Torah, and we said that מלכות is also דיבור. When you say דיבור, which is מלכות in front of in front of a talmid chacham, which is which is like Torah, which is אש, which is the source of the מלכות, what you're really doing is you're connecting the מלכות up through all the way back to to the to

the source of מלכות, which we're going to flesh out now. And the necessity of davka before a talmid chacham, we said that you have to do it in front of a talmid chacham, how does it work? Because by virtue of his humility, which we're going to flesh out today, by virtue of his humility and the fact that he doesn't have his own his own prerogative, he doesn't have his own He's a perfect תלמיד חכם, פרט, צדיק הדור is a living ספר תורה, עשה רצונך כרצונו, right? The vort that I always say, I heard it from Avigdor Miller, is that by Al Hanissim, by Chanukah, it says that Hashem was fighting their fight.

Really, they were fighting Hashem's fight, but when their priority became Hashem, it became their will, a person literally is מבטל their רצון to Hakadosh Baruch Hu, so if you attach yourself to the tzaddik, when you say vidui, and you separate yourself from the עבירות that you did, and you're able to align with the tzaddik, and he helps you incorporate back up to the source, so then that that's able to fulfill the to to go forward in the teshuva process and further. So he says, ח, זהו שאמרו חכמינו זכרונם לברכה: משל לאחד שהיה מהלך בדרך באישון לילה.

So, as he does, he he now takes this and he shows how this is really the פנימיות of what's going on in a מאמר חז״ל and then later on פסוקים. So, זה שאמרו חז״ל: משל לאחד שהיה מהלך בדרך באישון לילה, a person's going in the darkness of the night, ואפלה, very dark, ומתיירא מן הקוצים ומן הפחתים, and he's scared of thorns and ditches, ומחיה רעה ומלסטים, and from animals and from thieves, bandits, ואינו יודע באיזה דרך מהלך. If you want, or on the recording, you can IM me for a we discussed this in Alei Shur in like a mussar context, but he's going to learn all everything that we're talking about and show how this is the פנימיות of this מאמר חז״ל.

The way that the the Chazal goes on, just to finish it off, it says that as a person is going, he's scared of the dark, so then he has an אבוקה, a light, a torch, and that is a mitzvah, and that mitzvah will save him from some of the dangers from the he'll be able to see where the thorns and the ditches are. Once עמוד השחר comes, which is a more broader light, it's not just a candle, נר מצוה ותורה אור, that's going to be like the Torah, and that's going to save him, even from once the daytime comes, it's going to save him from the dangerous animals and from the bandits.

However, he still doesn't know which direction to go. He still doesn't know. Like we said, a lot of times a person can go on the wrong path. How many mistakes did he make? Maybe only one. He doesn't know where the yetzer hara is misleading him. At that point, he comes to a פרשת דרכים, he comes to a crossroads, and that shows him that shows him the direction. What's a פרשת דרכים? So the Gemara says, אמר רב חסדא: זה תלמיד חכם ויום המיתה. And Rashi Rashi fleshes it out, says that as a person comes, when can you really reflect back on your life and say, you know what, I went in the right direction, that's a תלמיד חכם helps you get there.

The Mesillat Yesharim already says that if you're going through a maze, you know, look up to a person who's able to stand on the on something that looks down on the entire maze, and he's going to be able to tell you which direction is which. And יום המיתה, as you reflect back at the end and you're able to see now the entire picture of your life, you're able to see everything in context. But in line with the way that we've been learning, כי זה ידוע שכל המדות הרעות ותולדותיהן נמשכין מארבע יסודות.

מדות רעות come from really four different יסודות. Now, that's not so much well, we'll see that's not so much that it's only מדות רעות, the truth is מדות טובות also. In our world, there's certain מדות, and those מדות have a place. No מדות really, even כעס or גאוה, there's some sort of a small מקום where they belong. The מדות have a usage. In the way that we in our in in our challenge, in our world where our job is to elevate it back up and to align it with רצון השם, so we relate to those as מדות רעות.

That's what we're talking about, but really, in general, there's four different there's four different sources or categories that the מדות fall into, מארבע מרות that are going to align with four What they call them is I forget the word they use in English, for like biles or something, כמבואר Mishnat Chasidim. And the way that they basically align, and this system goes throughout. So if we've ever heard the four The Rishonim already talk like this, that the four elements of the beriah are afar, mayim, ruach, and esh, fire, wind, water, and earth.

And those the way they say is that earth is cold and dry, and mayim is cold and wet, ruach is hot and damp, and esh is hot and dry. Afar, which is like lethargic, it's earth, it relates to דומם, it's a mineral, it's not alive, and we're going to say that the middah that that relates to is atzvut or lethargy. The positive thing of that would be שמח בחלקו. Mayim, which and and we relate to that as being black. Mayim, which we say is actually green, is would line up with צומח, with vegetable, we're going to see where organic growth like that, but we're going to see as we go through, I'm just giving a short hakdamah.

And we say that mayim is a reference to ta'avah, or going after could be קנאה also, going after wanting almost like a selfish, you know, something that you want like an inherent pleasure. Ruach, which is air, we're going to say is חי, or an animal, that would relate to דברים בטלים, which also is לשון הרע, and חנופה, and, you know, basically air things. And esh, which is fire, we're going to say is a מדבר. It's something that's striving for more. Sometimes the negative expression of that would be ga'avah, right?

We say that that that a person's a מבעה, מבעה זה אדם, the Gemara says. So esh would be ga'avah. So these are the four general things that the beriah split into, that reflects itself in middot, that reflects itself in both good and bad categories, and and in דומם, צומח, חי, מדבר also, in the way that the beriah split up. Atzvut So now, but we're talking about the teshuvah process. So עצבות ותולדותיהן, when it comes to sadness, depression, lethargy, laziness, inertia, נמשכים מדומם, that aligns with the דומם, rocks, inanimate matter.

תאוות רעות, when it comes to ta'avot, or could be talking about קנאה, or wanting pleasures, physical pleasures, ותולדותיהן, wanting ממון, נמשכין מצומח, from plant life. life. We'll take his word for this for now. דברים בטלים ותולדותיהם, when it comes to דברים בטלים and its תולדות, which could be חנופה, flattery, שקר, לשון הרע, נמשכים מחי. That's something that's alive. גאוה ותולדותיהם, something that's that's that's גאוה, נמשכים ממדבר, and that includes כעס and קפדנות and wanting kavod. Somebody striving, striving to be, fire is jumping, is striving to be more outside of himself.

ומי שרוצה לילך בדרך הקודש, a person that wants to go on the right way to be an עובד השם, צריך לשבר כל המדות רעות in order to break his מדות, ויספר לפני התלמיד חכם היינו וידוי דברים. So he says vidui in front of the תלמיד חכם, והתלמיד חכם יפרש ויבאר לו דרך לפי שורש נשמתו. Which is, this is already, we're talking about פרשת דרכים, because vidui is a process, and we're going to say that that vidui in front of the תלמיד חכם is actually the third step in the process, because there's two parts.

One of the things is that a person has to separate himself from aveirah. Another thing is that, as a person moves forward, he has to want to be moving in the right direction after he drops his baggage. But the third thing is a person also has to define his avodah in line with his own כחות הנפש. There are people, just because a person separates from the bad part of it, it doesn't mean that every job is for everybody. And therefore, there's really three steps to the teshuvah process the way that we're looking at this.

הבחינה הראשונה is כשרואה את הצדיק. Which the way we're learning, like I said, I'm using like three different versions over here already, but anyway, there's the English ones, and there's this one from Yeshua Groz, and then somebody, Rabbi Elias has one. But anyway, he says כשרואה את הצדיק, that what does it mean to see? It doesn't mean looking at the face of a tzaddik. To be רואה, if you see something, if I see a a a beautiful painting and I think it's ketchup on a piece of paper, I didn't see it.

Seeing something means appreciating it. It means understanding what you're looking at. It means emunah, it means understanding the process what you're looking at. You're not just looking at one small piece of the puzzle, you're looking you're you're seeing and you're appreciating. כשרואה את הצדיק and you want to get close to him, כמו שכתוב: והיו עיניך ראות את מוריך, it's a פסוק that refers to משיח, וזאת הבחינה מבטלת המדות רעות נמשכים משני יסודות דומם צומח. This is going to address the negative middos that come from דומם, that come from, we said, there's עצלות and atzvus; צומח, we said, is תאוה, היינו עצבות ותולדותיה, ותאוות רעות.

Being able to appreciate a tzaddik and want to get close to him, and understanding that that's really that's somewhat I want, just that exposure and that appreciation is going to be enough to start the process and separate oneself from these elements of his middos and aveirah. כי צדיק הדור נקרא אם. Because a צדיק הדור, we said we're going to be saying is called אם. The reason for that the the reason for that is because we said that the source of malchus is fire, which we say is din, which is gevurah, which is the side of things that's not as expansive like chesed, but it's something that's going to be כפי המקבל, something that's useful.

מלכות, we say, is a receptacle. It's something that is able to put boundaries on something, and then ultimately, in every system, מלכות will then take it to the next level. The גבורות are rooted, we say that there's חכמה and בינה. חכמה is like a flash, a spark of something: "I need a house." בינה says, "Well, that's wonderful, but you need to be able to define what's a house going to look like." It's going to be that מדמה מילתא למילתא, מבין דבר מתוך דבר, we always say. You first you have like, you know, in the general sense, there's חכמה, and בינה is what's going to be able to take it and start making it usable and extrapolate.

That's a system of גבורה, that's a system of boundary. So we say that since בינה is what ultimately is going to be the sort going towards מלכות, so in a certain sense מלכות, its source could be expressed towards בינה. And a true we say that a tzadik also aligns with this idea and therefore is all in גבורה. So we said that oh so we said we already mentioned that כתר, which is רצון, is in our other languages כתר is אריך, חכמה is אבא, בינה would be אימא, the middle six, which is חג״ת נה״י, חסד, גבורה, תפארת, נצח, הוד, יסוד, would be זעיר אנפין, and מלכות would be the נוקבא of זעיר אנפין.

So since בינה is אימא, אם הבנים שמחה, בינה, אם הבנים, whatever it is, anyway. So he says yeah, so he says that since בינה is אימא, and that's where the צדיק הדור comes from is from בינה, so צדיק הדור נקרא אם. Again, I said it's like literally reading through a math book or a physics book sometimes, but when you when you put the work in, and then it comes back outwards, then all of a sudden it really in in in his you know in this language it reflects the פנימיות.

צדיק הדור נקרא אם על שם שהוא מניק ישראל בתורתו. How do you align yourself with a tzadik? I said, how are you דבוק to a tzadik? You learn his Torah, you learn the פנימיות, because a tzadik is a living Sefer Torah. והתורה נקרא חלב, כמו שכתוב: דבש וחלב תחת לשונך, where we see that a לשון of Torah is compared to חלב, וזה אנו רואים בחוש. Now we and we actually see this reflected in the בריאה. Where do we see it? כשהתינוק בעצבות ועצלות, you see a young child, a baby who's depressed and he's down, כשרואה את אמו, and all of a sudden he sees his mother, הוא נתעורר בזריזות גדול לקראת אמו, היינו לשרשו.

All of a sudden his eyes light up, right? I actually saw somebody was forwarding around a video or something that there was some, I don't know, woman who ran a Spanish, I don't know, French, whatever, some sort of a marathon. But apparently like nobody came to greet her, and she finished like in the top whatever. And then all of a sudden she saw like her relative over there, and all of a sudden you saw like, you know, her face went from like being totally like She finished and it was like big whoop, nobody.

Somebody came with like you know, but so we say not exactly the same, but a baby could be like no one no one's looking, you know, they want attention. Look at a baby who's looking towards the source, he's looking towards his mother for attention, all of a sudden nobody's doing. That's the one thing that babies have like a taavah for is like that little amount of kavod, right? But when he sees his source, he drops his atzlus, and all of a sudden the kid will light up because his mother is his source.

So you see that something that aligns with its source is able to drop that lethargy. גם אנו רואים בחוש כשהתינוק עוסק בדברי שטות שלו, he's busy playing with who knows what, his blocks, something that's just self-serving, אף על פי שיש לו תאוה גדולה לזה, he wants to be busy with whatever slop he's doing, אף על פי כן כשרואה את אמו הוא משליך כל תאוותיו אחרי גיוו, he'd be willing to throw away whatever stuff he's doing, and all of a sudden his mother come With As kids get older you don't see it as much, but sometimes you see when the kid's in playgroup and all of a sudden like at the end is like, you know, the five kids left over, the parents haven't picked them

up, and they're all busy doing whatever they're doing, and all of a sudden you walk all of a sudden the mother walks in to pick up the kid from playgroup and they just throw whatever they're doing and they're just excited to see. Everything that that that held their attention before just goes out the window. ומושך את עצמו לאמו. And therefore we say also, when a person is עוסק in their taavah or in atzlus and atzvut, these particular middot, if a person is able to light themselves up, to realize that they're running after XYZ all day, and then they they they get a taste of this, they see a tzadik and they see his Torah, and they see sometimes it'll hit you even for a second,

and you say, "You know what? I wish I I I" right? There's a famous story with the Israeli soldier at the Kotel: אני בוכה על שאני לא בוכה. You know, it lights up a spark inside of you that you say, "I wish that I would appreciate this like the tzadik. I could get close, whatever it is." Sometimes you have this experience another way. One time I went to visit my grandmother in hospice, and I was very busy at work at the time, and I remember like I walked in, not not this concept, but just in general, I remember like thinking everybody I saw was either dying or it was there with somebody who was dying.

Like everything that I I was so like stressed out about like up until that point running across to the East Side of Manhattan like melted out the window. But over here he says that a person sees Torah, a person sees his source, they feel alive for a second, all of their everything else just kind of melts out the window. And he relates this specifically either to atzlus, which is this lethargy, depression, something that it's not going anywhere, or taavah is something that's going, but it's it's directed inwards, it's selfish and it's self-centered.

It's kinah, it's taavah for mamon and for and for other drives. And he says that since a tzadik is represents the source, and therefore the נשמות of ישראל are rooted in and sometimes you see the term in the ספר כנסת ישראל. כנסת ישראל is coming from מלכות, the נשמות of ישראל are rooted in מלכות, and this again is able to direct our נשמות back up to their source. And through the tzadik who represents the source, because a tzadik is is בטל himself we'll see to the אין סוף, and he's totally all of his his desires are totally in nullity, totally inside the רצון of הקדוש ברוך הוא, so by aligning ourself with the tzadik we're able also to drop off these these other drives, the

atzlus and taavah, and align ourself with our source. נמצא שנתבטלין המדות רעות של שני היסודות דומם צומח, על ידי הסתכלות פני צדיק, that's step number one towards teshuvah. And as an aside, וזהו מסירין Oh, not an aside, this is the the the pnimiyut of the first part of this חז״ל, זהו מסירין מן הקוצים שהוא בחינת צומח, thorns are צומח, they're planted matter, ופחתים, and ditches, שהוא בחינת דומם. So when a person is scared, when a person needs to get away from the צומח, the planted, which we're going to say צומח aligns with מים, right?

Which we said is also like ta'avah and and ta'anug and all these things, and פחתים are דומם, which are atzlut and עצבות, כשנזדמן לו אבוקה של אור, but now when there's a when there's a torch, there's there's there's or is the תלמיד חכם שהוא אבק, which ויאבק איש עמו by Yaakov we say it's like wrestling, it's involved with the talmid chacham is totally involved and wrapped up and tangled up with with תורה, בערה תורה, ועל ידו ניצל ממידות רעות של שני היסודות דומם צומח, ואז ניצל מן הקוצים מן הפחתים, and therefore a person a person is going to be saved from these things.

What did I want over here? I wrote Oh, yeah, yeah, yeah. Good. So he says he's one thing that Rabbi Kramer mentioned, Reb Chaim Kramer mentions, is he just says that all of this is predicated on the child wanting his mother. If the kid is You know, this is a normal thing when you the mother goes to the playgroup and the kid drops the blocks down and he doesn't care about anything anymore, he just wants to go home, he wants to go to his source, and that's where he wants his mommy.

If the kid doesn't If there's something wrong and we we're not even looking We discussed this or I discussed this in Alei Shur, by Rabbi Akiva, that Rabbi Akiva had the kal vachomer by the rock, right? Mentioned in And by the Alter of Novhardok fleshes it out, he says that a kal vachomer, a logical argument, never helped a person if they weren't looking for a proof to get someplace. He has a he has a whole Torah built around the fact of that it wasn't that Rabbi Akiva didn't want to learn, and seeing water on the rocks said, "Oh, now I want to learn." He he say he works his way backwards and says Rabbi Akiva had a big desire to learn, there was a certain

nekudah that he couldn't that he couldn't get past, that he couldn't reconcile himself past, and and this was able to to get him over that hump and to understand that he would be able to change and so forth. So this is predicated in the fact that we want to be moving in the right direction. If you don't want to be moving in the right direction, then you have other problems, you're at step less than one, you're at step zero. הבחינה השנייה, number two, is going to be צדקה, כי צדקה נותנים לתלמיד חכם שעל ידי זה ניצול ממידות רעות של שני יסודות: חי ומדבר.

And there's only four יסודות, we're going to have to see what step three is going to be, the vidui part and the פרשת דרכים, but we're going to say that over here, that through tzedakah a person is going to be saved from חי and מדבר, which we said is חי is דברים בטלים, and and and אש we're going to say is or מדבר we're going to say is like ga'avah and כעס, and thing and and things of that nature. But through tzedakah tzedakah, by the way, is where you change.

The Baal HaTanya, one of the things that he says, in whatever context he says it, but he says that, you know, we want to be a baal avodah, most of our time is spent at work. How are you going to end up elevating most of your day? You can't just quit your job and So one of the things, tzedakah, there's a very big emphasis on tzedakah, we discussed in the first Torah in terms of tefillah. If you give 10% of your money to tzedakah, let's say maaser, you didn't work for nine hours and then give one hour to Hashem, what you did is you gave a tenth of every single millisecond to Hakadosh Baruch Hu, cuz you put in your blood, sweat, and tears into

working, and now what you're doing is you're making it that some portion of everything, that there's a חלק in all your blood, sweat, and tears that's designed to Hashem. So not only in the first step, teshuvah, we left off our baggage, we dropped we were so enamored with our blocks or we were lethargic, either two sides of the same coin, and we we cried we we we dropped those off when we saw our mom walk our mommy walk in the door, our source, our aim, our תלמיד חכם, and we said, "What am I busy with all this nonsense for?

I wish I had real meaning." And we were able to put them aside. Now is where we tzedakah is where we elevate ourself, our own blood, sweat, and tears goes towards the right direction, and that's going to be directed towards the towards the next two. So he says זה ניצול ממידות רעות של שני חי ומדבר, שהם בחינת חיה רעה which is חי, וליסטים which is a מדבר, which is a bandit, שהם דברים בטלים וגאווה, not how we would have learned this maamar Chazal, but this is this is the פנימיות of it, וגאווה וגאווה ותולדותיהם, which is in מדבר.

So again, רוח aligns up with it's it's hot and it's damp, we said in the colors it would be white, it aligns up with animal, with חי, with living thing, and the מידות that are associated with that are דברים בטלים, לשון הרע, חנופה, words, and or or empty emptiness, rather, and cuz words מדבר is the one who can speak, but it's just emptiness that's a function of life, and מדבר we said is going to be גאווה, כעס, something that's that that has like a drive. The flip side of that would obviously be ענווה.

So he says and the reason that through tzedakah a person could be saved by these, כי על ידי דברים בטלים ולשון הרע בא עניות. Because we we say that through דברים בטלים and לשון הרע, right, everybody wants a brachah from the from the mekubal to go get ashirut, you know what step one is? Step one is stop saying לשון הרע and stop engaging in emptiness. Hakadosh Baruch Hu gave you time, and it's not it's it's this tremendous asset, and it's there to be used, כמו שכתוב that it says, after משה רבינו ran away to מדין and he was scared by that people were going to get him, and דתן ואבירם because he because he had killed משה had killed the מצרי, and the pasuk says

ויאמר ה׳ אל משה במדין לך שוב מצרים כי מתו כל האנשים, referring to דתן ואבירם, המבקשים את נפשך, and the Gemara in Nedarim says that doesn't mean they died, וזהו עניות, they became poor. גם בגאווה אמרו, there this yes, it says גם בגאווה אמרו, also the Gemara in Kiddushin says בגאווה, סימן לגסות הרוח עניות. So we see that the the what's associated with עניות is the the middot that are associated with these two, which is either דברים בטלים or ga'avah, ועל ידי tzedakah נתעשר, and we see the flip side of that, we're working our way backwards here, and we're going to we're going to back our way in.

Tzedakah is a segulah for עניות. So see if the source of what makes a person poor is דברים בטלים and ga'avah, and where where a person makes a person rich is tzedakah, so we're going to see that in the tikkun, in the cause for bad, and then the tikkun for good, we see that there's an association, right? כמו שאמרו חז״ל, זכרונם לברכה, אם שלמים וכן רבים וכן נגזו ועבר, we're going to say if a person has, if his meals are meager and he's he just has exactly enough, או וכן רבים, he's got an abundant amount of food, and he gives צדקה, וכן נגזו ועבר, he goes and he gives tzedakah, ועניתיך לא אענך, Hashem is not going to afflict him, שוב אין מראין לו סימני

עניות, so he's not going to have anymore סימני עניות. וזהו כיוון שעלה עמוד השחר, we'll get at least get to כ׳ before we have to go, כיוון שעלה עמוד השחר ניצול מחיה רעה ומליסטים, and now feeding it back into the מאמר חז״ל, understanding what's underneath it, it says now that עמוד השחר came up, he's going to be saved also from the חיה רעה and the ליסטים, from the חי and the מדבר, from the middot that are associated with these two things. עמוד השחר is a רמז לצדקה, כמו שכתוב, like we see an association in the פסוקים כי תראה ערום וכיסיתו, so you see somebody naked and you clothe them, tzedakah, אז יבקע כשחר אורך, you're going light is going to shine out.

So we see that tzedakah is associated with עמוד השחר. נמצא על ידי צדקה ניצל ממידות רעות של שני יסודות חי ומדבר, through tzedakah a person is saved from these two שהם בחינת חיה רעה וליסטים. And this is really point one of what we started out with in a roundabout way, but coming off of last time, we said that what's the, what what are we trying to do? How are we going to elevate Malchut? How are we going to align what we see and what's reflected with the ratzon?

We said through vidui to a talmid chacham. So we took a little bit of a break in אות ח, and we said that there's actually three parts to the teshuvah process, the third of which is vidui to a talmid chacham. So first we abandoned the ra, we saw a talmid chacham, we saw our yesodot, we did tzedakah, we committed to it, and now the vidui is going to be where we transform and we integrate it into ourselves, right? The Baal Shem Tov has a whole hachna'ah, havdalah, hamtakah which are steps towards avodah which in other other times we'll talk about it.

אבל בחינה השלישית כשמתוודה וידוי דברים לפני תלמיד חכם, שעל ידי זה תלמיד חכם מדריך אותו בדרך ישר לפי שורש נשמתו. Now that you've been able to be metaken and and and detach yourself and address the four negative categories of middot which reflect themselves in the beri'ah in different ways and the different nivra'im in, so now a person has to move forward, and a person has to integrate that in a positive way and take the positive element of the expression of the character traits and he has to form his avodah in line with where he's holding.

Ve-zeh, and this is what the Gemara says in סוטה הגיע לפרשת דרכים, ואמרו חכמינו זכרונם לברכה, he's at a he's at this of crossroads, זה תלמיד חכם ויום המיתה. Meaning, זה בחינת וידוי דברים לפני תלמיד חכם. So he, in the way that we're learning over here, so he says, what is זה תלמיד חכם? That's vidui talmid chacham, meaning יום המיתה, as it says, and יום המיתה is a remez on וידוי, כמו שאמרו רבותינו זכרונם לברכה, כל המומתין מתוודין. Before people were put to death, then they would do that anybody who was put to death through beit din, they were neherag through beit din, they would say they would say vidui beforehand.

So that's where it says meheicha teiti talmid chacham is יום המיתה is vidui, because it says that that's תלמיד חכם ויום המיתה, יום המיתה is a reference to what a person does on the way out, which is vidui. ואז נקרא פרשת דרכים, where a person defines their path. כי התלמיד חכם מפריש לו דרך. There's no two people that are alike, everybody has their their own avodah. Once also as a practical matter the talmid chacham hears your vidui, you're able to to to expose yourself and understand and separate yourself from where you've gone wrong in the negative expression of your kochot and your middot, and the talmid chacham sees where you're holding, now he's also going to be able to direct you in the positive path.

One way that a person can tell what his If a person has a constant yetzer hara for something, it also shows what his תכונת הנפש is, what his job is, and something which resonates inside, although sometimes for the wrong way, he's able to use it to the right way. אז הוא ניצל מכולם, and now he's going to be saved from all of the michsholim in avodat Hashem. כי קודם שהתוודה, before he said וידוי, אף על פי שהיה אצל תלמיד חכם ונתן לו ממון, even though he was by a talmid chacham and he appreciated a talmid chacham, and he gave tzedakah also, עדיין אינו יודע באיזה דרך מהלך.

So now what, he's going to be tabula rasa? He's going to go back to a blank slate, and he's going to be so good? So I have no mitzvot and I have no aveirot. That's not what we strive for. There's four people in the Gemara that never sinned, do you know who they are? Nobody knows who they are unless you've learned that פרק in Gemara, because it's Yishai avi David, Amram, Kelav, and Binyamin, I think. But Rav Avigdor Miller points this out. He says, you know what the best way for a truck not to get into an accident is?

To not leave the station. That's not our job in life. Our job in life is not to not sin. So a person over here, he rectified, he's at a blank slate, but we have to go forward. Sometimes you're going to sin in going forward, you have avodah. כי יש דרך ישר לפני איש, but a person has to know what's his way, ואחריתה דרכי... It says יש דרך ישר לפני איש ואחריתה דרכי מות, that even if a person is What happens? He finishes off. He says, now a person made a דרך ישר, he aligned himself with where he's supposed to be, ואחריתה מות...

You're at 34 if you listen to the recording. So he says that a person now aligned himself with the דרך ישר, however it still could be ואחריתה דרכי מות, because it's wonderful that he got back to square zero, but if he hasn't defined his avodah going forward, if he hasn't defined his avodah going forward, so then he still he still hasn't been metaken these negative צירופים, these negative these negative combinations of letters, so to speak, that ended up imprinting themselves and carving themselves into his bones. As a practical matter, he he got himself away from his ta'avah in a bad way and he wants to go in the right way, but now he has to be metaken these negative kochot and bring them towards the

positive so he can go forward in a productive way. אבל כשהגיע לפרשת דרכים, זה תלמיד חכם ויום המיתה, when he gets to define his path, that's the תלמיד חכם יום המיתה, היינו וידוי דברים לפני תלמיד חכם אז ינצל מכולם, because through the vidui in front of a tzaddik, now he's going to take, not only did he get rid of his ta'avot in the past, he's going to be able to take these negative צירופים and these these kochot that imprinted him in a bad way, and he's able to reconstruct those in a positive way, we said.

That's why this the the aveirot can for the תשובה מאהבה can become also mitzvot, and he's able to define his own path in avodat Hashem. Sometimes in hindsight, we see that our errors are what do set us up to move forward in a positive way, and that that's what builds us up. And after he's able to get rid of these negative צירופים, these impact on his bones, so to speak, he's able to be go ממדריגה למדריגה. And one more one more piece, now now that we've now that we've said that through וידוי דברים in front of a talmid chacham, a person is a person is able to to elevate malchut and take it out from the Shechinah from galut from בין הגוים, where it's reflecting

not the source, and we're able to elevate it towards the kedushah. And a talmid chacham, who is an anav, which we're going to explore more, has the koach to be to help a person towards being mechaper on his avonot and to be metaken the פגם that he made. And we explain that it's because the talmid chacham is בחינת אש, which is the source of malchut, and a person is able to elevate the malchut back up to the source from above, so to speak, wherever he ended up making aveirot, and through וידוי דברים is the mechanism where he's able to do this and attach to the talmid chacham.

We're going to explain another another element or another step in this idea of elevating malchut and explain why through elevating malchut to its shoresh, a person is going to be able to also come to a knowledge or a to to integrate the idea and a perspective that that everything is latov, which is how we started off with, to live in מעין עולם הבא. So, we have our three levels. We said that there's a ראיית הצדיק, or appreciating the tzadik, and tzedakah, and וידוי דברים. However, those cannot be done in one fell swoop.

There's a process, וזה בכל פעם שבא אצל תלמיד חכם. It's an ongoing process, and as a person continues to come to the talmid chacham and they continue to bring themselves along and to build themselves up, even after the first two, so they got rid of the ta'avah, but now they have to build themselves up and define their path in עבודה, ומספר לפניו כל לבו, and they bare themselves in front of the tzadik and they say the vidui. והתלמיד חכם הוא בחינת משה, which we've said already several times, talmid chacham is in is a bechinah of Moshe, which we said already earlier in אות ה' and again, I think, in the second תורה, שהוא בחינת אין, which is also all the שכינה מדברת מתוך גרונו, that

Moshe was the the biggest anav, that Moshe was ultimate התבטלות, כמו שכתוב והחכמה מאין תמצא, that it's the way that we're learning the pasuk is that chochmah comes from אין, that chochmah is מקוים in somebody who's an ultimate עניו. And since a תלמיד חכם is an עניו and he's בחינת אין, which is nothingness so to speak, but it's not just nothingness. Even when we talk about אין סוף, it's not that there's nothing there, it's that there's it's that it's מבטל the substance of anything else. Over here we're saying חכמה מאין is coming from anavah, but the reason that that it ends up being a בחינה of אין is because it's completely בטל to the ultimate substance.

So, from our perspective, we talk about even when we talk about אור אין סוף, that there's that that there's nothingness, but there's nothingness because there's there there's looking around, that everything is nothing in its context. הרי הוא נכלל באין. So, that's going to become נכלל on the אין סוף. על ידי זה עתה, and at this point, the person who comes to the תלמיד חכם and he does vidui in front of him, נכלל also באין סוף. The the the note over here in the Likutey Moharan HaMeforesh, I think Rebbi Alter Teplitzer's, but it says that there's three three שלבים, that there's three stages, there's three rungs in being able to be מעלה מלכות through וידוי דברים.

And the way that he lines them out in in the context of how we've been talking about is, number one, he says it's שריפת התאוות באש הקדושה. First of all, a person has to get rid of his ta'avot, and and that's going to be בחינת עלית היניקה שיונקים ממנו, where a person goes back to the source, which we described, and he relates this back to אות ו' of this Torah. The second one is להעלות את מדת הדין שבמלכות, שהיא בחינת גבורות, בחינת שם אלקים אל שם הוי״ה במדת רחמים בשלמות הדעת, שאין חילוק בין דין לרחמים.

When a person gets to the point where we said that you have a chesed organization, there's the two arms, there's the audit, there's the the chesed arm that wants to give and there's the auditing arm. But when a person realized that everything is going towards the same source, even though it's true, one is chesed and one is gevurah, but they're all parts of the same machine, and the machine is designed to do something, so then that's ה׳ אחד ושמו אחד, which we explained in אות ג' and ד'.

And then the third level is to be מעלה מלכות עד אין סוף ברוך הוא, the way that he puts it, and this is that a person goes to a תלמיד חכם and he does vidui and he literally is able to be incorporate himself back into the אין סוף, not just where he has no ta'avah in the wrong direction, which was step number one, and not just where there is chesed and gevurah, so to speak, but that everything is designed towards the same purpose and ה' אחד ושמו אחד, but where ultimately, right?

We said that there's two two people, one is חסד, one's גבורה, but they both work for an organization that's a חסד, but within the organization you have different parts, then you have different organizations, and you go up, up, up, up, up until really the sole רצון is only to give and be מטיב and do חסד. At that point it's almost as if גבורה doesn't even exist, that that לעתיד לבוא we're only going to say הטוב והמטיב, they're not even going to say דיין האמת, that there's not even going to be Not just that we understand that it's also for the good, but we're going to see that there there is בעצם nothing else.

וזה בחינת and this is what we talk about, in the Zohar it says זרקא, which is one of the notes in the תורה, דאזדריקת לאתר דאנתילת מתמן, that we throw back to the place that it came from. So we we're going to say that the כוונה is talking about the ספירה of מלכות or שכינה, that we align it back with its שורש, שתחזיר את המלכות לאין סוף, that we are able to relate back מלכות back to the אין סוף. For our purposes, מלכות we're going to say is going back to the כתר, in the in the in the way that we define the ספירות, we said that כתר, which is all the way at the top, is that first נקודה, it's רצון, right?

I I have a רצון for something, and now it has to get fleshed out. How should that רצון look? I need an idea, I need to go to the architect, and then it goes into the practical מידות. Then I go to the architect and I flesh it out, so now I I draw the plans, then I have to draw the plans, then I have to take it to the contractor. I go in a in a practical way. But ultimately, what's what's the ultimate statement of truth? When you look at the final product, which has noth- didn't add anything of itself, and that totally reflects, it's totally in line with the original רצון, what it what it is, that's where you close the circuit, so what

you're מחזיר the מלכות to the אין סוף, שהוא רצון שבכל הרצונות, that this אין סופיות is talking about the the the רצון שברצון, the most innermost part of the רצון that is all-inclusive of everything else. In a certain sense, like you when you give a shiur, first you have an idea, then it takes you an hour to talk about it, and then if you're going to sum it up, so what happens? You could at the end of it you'll be able to sum up in 2 minutes an idea that's going to be כולל everything that we discussed, that we had to that that we had to break it up, right?

So and you have to go through that process. I heard one time, I think Rav Yaakov Galinsky gave a mashal, he says, "You know, let's say you take, you know, we talk about peshat, remez, derash, sod, and now we say, "Well, the סוד is really the פשט." But let's say you have a a 13-year-old kid, a 10-year-old kid that says, "Everything Hashem does is for the best. Everything is for emunah, we can't think about anything else." That's one thing. Now you have a person who had a very difficult life, who knows, רחמנא ליצלן, maybe went through the Holocaust, or whatever it is, he had a family, a second family, a person went through ups and downs, trials and tribulations, and he went through all sorts

of stuff. And now the man is 120 years old, he's looking back on his life, he's looking back at everything in front of him, his descendants, and as he looks back and reflects on every single thing, he says, "You know, I I look back and I reflect on every element of my life, and I could tell you that everything is for the best. There's not one thing that if I could've designed it the same way, looking back, mamash everything from Hakadosh Baruch Hu is לטוב, sometimes we're zocheh to see it, sometimes we're not zocheh to see it." So after you flesh it out, and first you had the pshat, and then you had the remez, and the drush, and and it went back through all

the stages, now he sums it up, and he says the same statement that the 13-year-old kid said, "Everything Hashem says is for the best." It might be the same words, but it's not the same statement. It's true that that the sod is really the pshat, but you have to go through the through the process. So he says after we go through all of these things, it's true Hakadosh Baruch Hu started off as as as that there was only אור אין סוף, but what Hakadosh Baruch Hu wanted and He desired for whatever reason that Hakadosh Baruch Hu wanted to make that there was going to be a world, and there's going to be this this הדרגה, this השתלשלות and it's to go through and there's going

to be an expression of מלכות, and then it goes through until finally the מלכות reflects what was be'etzem in the כתר, so now that's a different statement of מלכות, in a certain sense, that not that you could say that there was anything that wasn't אור אין סוף, but the way that we're relating to and discussing it from an avodah perspective, that that is be'etzem a a a statement שתחזיר את המלכות לאין סוף, שהוא רצון שבכל הרצונות, we said. And that that's why this רצון is be'etzem the שורש of מלכות, כי מלכות היא בחינת אותיות הדיבורים, which we already said also that מלכות aligns with דיבור.

כל אות ואות מלובש ברצון השם יתברך, that every letter is מלובש, it's it's it's be'etzem an expression, a grounded expression in a certain sense. Every letter, the letters are the building blocks of creation, there's a Gemara in Shabbos that talks about the אלף בית, שרצון השם יתברך היה שזאת אות יהיה לה תמונה כזו, right? There there's a certain picture of what the letter looks like, and the the letter itself has a certain expression. Oh, wait, אלף, יוד might be a little bit different, we said the world was created with a ה and a י, עולם הזה and עולם הבא, but let's say a ב, so you attach a certain The ב has a certain צורה and it has a certain sound, and then it is

able to to rest to to enclothe a certain נקודה and a certain טעם on it, we'll see in a second, we'll see, but he says שזאת אות יהיה לה תמונה כזו, that this building block of creation, this אות has a certain picture of what it looks like, ואות אחרת יהיה לה תמונה אחרת, and a different letter is going to have a different different picture, different way it is, נמצא שרצונו, היינו תמונת האותיות. That the רצונות are really the תמונה, the picture, so to speak, the צורה of the אותיות, that the רצון is enclothed in them, הם התגלות מהותו יתברך שמו, and that's a way that there's an expression over there of what the רצון is, וכל אלו הרצונות, היינו התמונות, all of this this tangible,

if you will, this way that we can relate to the actual letters as building blocks of creation, נמשכים מרצון אין סוף, these are really coming this is what what the אין סוף expressed itself as in order to build up a creation, שאין בו תמונה, that the רצון in of itself was totally inarticulable, there was nothing to grasp onto, it was like climbing a glass mountain, you can't even use a משל for it, and now that the רצון השם is enclothed and expressed, which we're saying is in the אותיות, usually when we talk about these משלים of things that we have no basis to discuss, we use we mentioned one time, either a משל of an אדם, talked about you know that the the different aspects

of of relating to the parts of a person and a חזה, and his two שוקים, and thing whatever it is, or we say that there's a משל of אותיות. This that we we and it feeds back into the י-ק-ו-ק, and we're going to have different parts of the letters, also. In our language, we're going to see sometimes the acronym of טנת״א, טעמים, נקודות, תגין, ואותיות, but the אותיות are what you see. If you look in a ספר תורה, you don't see the נקודות and the טעמים. The אותיות is the expression of that that the רצון and that the hidden things rest on.

So, he says, הם התגלות מהותו יתברך, וכל אלו הרצונות, היינו, sorry, מרצון אין סוף שאין בו תמונה, because the רצון אין סוף is something that's so high, it's not מחולק at all. It's just all-inclusive, it's it's what everything would feed back into it after there's every everything divides into all of these different elements of expression, so be'etzem they're all contained in the אין סוף, but there's what's added over there, so we said, like our משל with the 13-year-old kid and the and and the old man, there's in a certain sense, there's Hakadosh Baruch Hu dictated that there's a purpose of going through this process, when we take the the the מלכות where we have all of these חילוקים and we feed them back and we

say that they're all be'etzem an expression, it's just diffused light going through the prism, but they're all be'etzem an expression of the same thing, that be'etzem is taking that what what all of the 10 ספירות reflect themselves in מלכות, which is לית ליה מגרמיה כלום, we said that's just the ultimate receptacle and nook and כלי, an expression of what came before. And now that really בעצם is feeds back into רצון, it all closes the circuit, aligns back up to רצון השם. בכל הדברים והיש שבעולם, everything that we have, המה אותיות, היינו ממלכות, that the אותיות, the building blocks of creation, the expression of that, which is מלכות, which that the רצון השם is מלובש in it, and we say, כי יש הוא מחמת המלכות שרצה

הקדוש ברוך הוא שיתגלה מלכותו בעולם, because the fact that there is something, יש מאין, so but the fact that we there is something from our perspective and from where we stand, we don't say that there is anything that wasn't included beforehand, but that הקדוש ברוך הוא brought something out, so that is okay, כי יש הוא מחמת המלכות שרצה הקדוש ברוך הוא שיתגלה מלכותו בעולם, Hakadosh Baruch Hu wanted that there should be an expression of His מלכות in the world. ועל ידי זה ועל ידי זה ברא את העולם מאין ליש, וכל הרצונות, היינו התמונות, וכל היש, and everything that there is, היינו בחינת מלכות, מקבלים חיותם מרצון אין סוף, they really take everything from רצון אין סוף.

And the way that Rav Chaim Kramer puts in the notes, he says that really the Rebbe is making two points over here. The first one is that physical creation, יש, comes from מלכות, which is which we says בחינת דעת ד- דיבור is a is a בחינה of מלכות, speech. But the second one is that this מלכות is בעצם, even though it's the last in the line, it's בעצם an expression and a revelation of the of of רצון, of the of the original רצון, of the most innermost רצון there is is בעצם, especially when the מלכות is lined upright, right?

When the שכינה is not in גלות, this is an expression of the אין סוף, so that really the the separate things are in essence one. And I heard Rabbi Avigdor Miller one time he said, "You know, if everything is coming from one, הקדוש ברוך הוא wanted to know that everything is unified, so maybe there should only be green apples. Maybe there should only be one type of fruit, everybody should be the same." And he the way he said it, which is so you know, it's a to understand is he says, "If there was only green apples, what you would say is that the Creator is a green apple machine.

The real expression of yichud Hashem is when everything is מחולק, and everything is different, and you can't see it when you're in it. But afterwards, when you look back, right? There's different pictures different colors of paint on the on on the painting or different parts, and" And when you stand back and you see that everything is really בעצם part of one expression such that if any piece was missing, there would be something missing in the entire בריאה. That בעצם, that everything is incompatible, there's דומם, חי, צומח, everything is different.

But when we take a step back and everything is really an expression within one picture, that's really בעצם an expression of ייחוד השם. כמו שאמרו, בכל מקום שאתה מוצא גדולתו של הקדוש ברוך הוא, היינו מלכותו, היינו רצונו, right? That wherever you see the גדלות of הקדוש ברוך הוא, and in this Likutey Moharan מפורש, I think it's I think it's Rabbi Atiya, or is it Eliyahu Atiya? So he says, what it says, what does it mean that the גדלות and the מלכות is the last in line? But he says over here the way he explains it is that all of the חילוקים that we see in the world as it's expressed, that it's that it's all expression of one אחדות that really b'etzem is coming back

into the רצון where there was no חילוק. And this is the this is the גילוי. That's b'etzem like we said, the the painting, not just the green apples, what the the mashal we just gave it a second ago. That b'etzem is a גדלות. This is בכל מקום שאתה מוצא גדולתו של הקדוש ברוך הוא היינו מלכותו, which we just said היינו רצונו, so that it feeds back in the רצון השם. שם אתה מוצא ענוותנותו, היינו רצון אין סוף. That the ענוותנותו where there's nothing there, that everything is batel to it, is really the original רצון.

That everything is batel to and there's nothing has any substance. In our perception, everything has substance, it's just that at the end of the picture, you see everything feed back into the original רצון. But what what he's saying is that the the in in the original going back, if you were in a world, so to speak, if you could say it, of only רצון, so then b'etzem there is no room for anything else. Everything is נכלל within it. And therefore, that wherever you see מלכות בעצם, it's an expression, all of it is contained within the רצון, where that and therefore we say that בכל מקום שאתה מוצא גדולתו של הקדוש ברוך הוא היינו מלכותו, שם אתה מוצא ענוותנותו.

That's where you'll see an expression of הקדוש ברוך הוא's of really הקדוש ברוך הוא's רצון. And he says going forward, yeah, yeah, good. So, so he says, and going back, we have to not get not get oh, so just one one other point that he brings in the footnote over here, and he says, because ובאמת I'm reading from a footnote in this Rabbi Atiya version, כי באמת אף שברא הקדוש ברוך הוא את כל הבריאה יש מאין, הקדוש ברוך הוא created this creation where there's all these different pieces, but really our avodah, inasmuch as הקדוש ברוך הוא created יש מאין, what's our avodah?

Our avodah is to take it and show that it's to bring it back up, right? There's a starts off as a fire, and now there's a little flame, and if you put a flame close to a fire, it jumps back towards the large flame. Our avodah is to go and return the יש back into the אין. So הקדוש ברוך הוא is constantly creating kelim and we're creating we're going and we're we're going and being nikhlal, elevating it back in. And since הקדוש ברוך הוא is infinite, infinite, infinite, there's infinite levels of this avodah.

But הקדוש ברוך הוא goes and creates kelim so that we can have this expression of malchut and what we're discussing, and our avodah is to go and and elevate it back up, the yesh back into the ayin, and that's be'etzem the bechinah of השם אחד ושמו אחד, that there's not going to be that any יניקה לרע. In our avodah, the way that הקדוש ברוך הוא designs it in order that there could be bechirah and there could be this avodah, so then some of the, like we said, even though really everything comes from יו״ד ק״ה וא״ו ק״ה, all of the different middot, so how could it be that there's bad middot?

Because the way that הקדוש ברוך הוא had a world with tzimtzumim and all goes into our world the way that we see it, there are seemingly negative expressions so that ultimately we can go and we can elevate malchut. But the truth is is that when you go one level up and one level up and one level up, and now you see that everything was really designed, all of the opposition and the challenge and everything is really coming from the same source as we've been discussing all along, and that there really is no source for ra, right?

It's one of the ultimate paradoxes that everything comes from a source comes from its source, so how could if הקדוש ברוך הוא is all good and is the source of everything, how could there be ra in the first place? But when we go back and we see that there really is no source for ra, that's where we go and we elevate this up. And coming back to what we're talking about, the way that we do this is in our own avodah is we say vidui before the talmid chacham, that the talmid chacham represents Torah.

The talmid chacham, his total, his bittul and ayin, that we go and we feed ourself back into ayin when there is no ratzon for anything else, that's where we are מעלה מלכות. And therefore, he says, וזה בחינת התפשטות הגשמיות Yeah, okay. וזה בחינת התפשטות הגשמיות, כי כשרוצה להיכלל ברצון אין סוף, that a person wants to be nikhlal in אין סוף, צריך לבטל את הישות שלו. He has to mevatel his anything that appears to be, that's not הקדוש ברוך הוא himself, so to speak. וזה שכתוב בזהר: הסתלקות משה בשבת בשעתא דמנחה.

That when did משה רבינו leave the world? That it was by שבת מנחה. Because what's שבת מנחה? People run into מנחה, I don't know, you wear a tie, you don't wear a tie, whatever it you know, שבת מנחה is almost like, you know, okay, so Friday night is, you know, you go and sing with your קבלת שבת מנין, but שבת מנחה sometimes seems to be the leftovers. No! What's שבת מנחה? שאז אתגליא רעוא דרעוין, the innermost innermost רעוא דרעוין. We have the mostly, I don't know, kabbalistic types of זמירות then, too, right?

Everyone sings. But the רעוא דרעוין, the upper part, not even כתר, the רצון שברצון. What's inside of כתר? The עתיקא קדישא part that that that's within כתר, something that everything is מתבטל within it, that there's no expression for anything else, that there's no expression, let alone of רע, anything, שהוא בחינת רצון אין סוף שכל הרצונות מקבלים חיות ממנו, that everything really is נכלל within. וזה מחמת שביטל משה כל ישותו, because משה רבינו was the ultimate expression of התבטלות, כמו שכתוב ונחנו מה, and the פסוק is כי תלונו עלינו, and therefore, and therefore משה רבינו's departure from this world was at this was at this זמן.

One second, let's see what I that's not what I wanted, but yeah. So Rav Kramer says that because משה רבינו, okay, like we've been saying, negated his material being, his ישות so completely, so that's why he he he passed passed on to the to the next world at at this at this time of this revelation. וזה פירש ויקבר אותו בגי, and this is what what what that it says in the פסוקים about משה רבינו by his פטירה, ויקבר אותו בגי, the פסוק says בארץ מואב מול בית פעור ולא ידע איש את קבורתו עד היום הזה.

What does the פסוק say, ויקבר אותו בגי, that he was buried in a גיא, is a בחינת עין. So, that's a בחינה of עין, of nothingness, so to speak, כמו שכתוב, like the פסוק in ישעיה says, כל גיא ינשא, that every valley will be elevated, כל עמק יגבה, but what חז״ל say in the Gemara in Nedarim, is that the Gemara says, it's not in the text, אם הגביה עצמו, הקדוש ברוך הוא משפילו. If a person raises himself up, Hakadosh Baruch Hu puts him down. ואם חזר בו, הקדוש ברוך הוא מגביהו, מגביהו.

But if he but if he does teshuvah, he's chozer, then Hakadosh Baruch Hu raises him back up, שנאמר, and quotes this פסוק, כי גיא ינשא, because an anav will get lifted up. So, you see that גיא, that a valley is associated with an anav. So, therefore, we see this reference בארץ מואב, זה בחינת מלכות, שדוד בא ממואב, because David came from Moav. So, what what does that have to do over here? That that that that Rav Kramer brings from the Pardes LaChochmah, that the significance of Moshe Rabbeinu's being buried in Moav was that Moshe's tikkun of מלכות, in this element that we're discussing, was so complete that he was able to take the מלכות even even from the the the the most utter covered-up-ness, whatever

you'd want to say, of of of מלכות which was in Moav, he was able to elevate מלכות even from there and make room that David Hamelech was going to come forth from there. ושנסתלק משה בתוך אין סוף, that Moshe Rabbeinu ascended into Ein Sof, so to speak, בתוך רצון שבכל הרצונות, בתוך רעוא דרעוין, in this most abstract expression, or not even expression of anything, the the innermost רצון, שהוא בחינת רצון אין סוף המלובש ברצונות בתמונת אותיות, that we said that the רצון is ultimately expressed in our terms in the תמונת אותיות, which are the building blocks of דיבור and of creation, בבחינת מלכות, כמו שכתוב בכל מקום שאתה מוצא גבורתו, היינו מלכות בבחינת רעוא, which is in רצון, שם אתה מוצא רעוא, רצון אין סוף,

that that's where you're going to see the ultimate the the רצון manifested when מלכות is appropriate and aligned and it's not בגלות, that's where you're going to see the רצון. וזה מול בית פעור. And this is that, by of course Moshe, who is מול בית פעור, פעור denotes an opening, but the way that they served פעור was from the wrong opening, like we know, but פעור denotes an opening, כי אמרו זכרונם לברכה, למה נקרא שמו פעור, על שם שפוער פיו, that it opens its mouth that whenever the Jews sin, or when when when they they sinned at the time that they sinned with בנות מואב, so at that time this בית פעור goes למעלה למעלה to be to be a קטרוג on כלל ישראל, but

when it sees that there was the קבורה of Moshe Rabbeinu, so then it settles back down. כי כשפוגמין במלכות, אז יש לו כח לפעור פיו בצירוף רעים, that when that that it goes to to open its mouth to express this פגם in the מלכות that was caused through עבירות, and that's what gives the the the כח to פעור to do this. אבל משה שתיקן מידת המלכות, that corresponds to speech, על ידי זה לא היה יכול בית פעור לפעור פיו, then פעור can't even open up its mouth.

And therefore, the פסוק translates as follows: that Hakadosh Baruch Hu buried Moshe in the valley because the meaning that Moshe was so negated and he had so much התבטלות in the land of Moav, that Moshe Rabbeinu was able to be מתקן מלכות, which was מול בית פעור, opposite בית פעור, that by rectifying, by being מתקן מלכות, Moshe was able to take apart and destroy this negative צירוף אותיות. And the end of the פסוק says: וזה His place of קבורה, so to speak, that Moshe didn't even have his own independent דעת, he didn't even have his own awareness.

He was totally נכלל and negated in the אין סוף. וכל זה היה במותו. And now, just to finish off, it's a little late, but I don't want to leave this for next time. וכל זה היה במותו, and this is at the time of death, אבל בוודאי, we're going and explaining, and going and explaining the vidui by the תלמיד חכם, בוודאי גם בחייו היה לו התפשטות הגשמיות, that for sure, even when the צדיק is alive, when Moshe Rabbeinu was alive, he also had this התפשטות הגשמיות, this this shedding of גשמיות, והיה מדבק את עצמו באור אין סוף, אבל התפשטות, that he was מדבק himself to the אור, to the אור אין סוף, אבל התפשטות היה.

You know what, actually, I am going to leave this for next time, and we're going to continue and and kind of close the circuit on this, but but okay, enough. Okay, Yishar Koach, next time.