LM 5.1 — BaChatzotzros, Part 1 of 2 · תורה ה׳

Okay, we're starting, we're starting Torah 5, and as we do, a lot of it comes from Sefer Tovot Zichronot, but it's also brought down in the Likutei Moharan Hameforash that I'm using, and it is also, our ר' Chaim Kramer brings in the English notes, of just a background as to the Torah, that this Torah was taught on Rosh Hashanah in 5563, the year 1802. And it seems that the previous week, this is when Rabbi Natan was first introduced, he met Rabbi Rabbi Nachman for the first time.

The main themes of this Torah, which we'll be seeing some of them today and some of them we'll get into more next week, were certainly on a כללי, subtle, פרטיותדיק level, but in terms of what was going on, we'll see, first of all, the ideas are mitigating gezeirot, number two, performing mitzvot b'simcha and with joy, and understanding how to relate to שכר מצווה, number three, intense prayer, כח in tefillah, and the next two, four and five basically, which we'll be getting into more next time, are cleansing one's mind of undesirable thoughts, and also how to understand disputes between tzadikim.

Historically what was going on at the time were that there were gezeirot from the Russians enforcing secular education, and they were they were receiving report from the the השכלה movement of the Jews, and Rabbi Nachman says that he was working hard to put off these gezeirot and to be מבטל the gezeirot, and it did get put off for a certain amount of time. So, this was on Rosh Hashanah in 1802. We'll speak about the shofar and חצוצרות. And later on in the late 1820s, there were gezeirot that where the Cantonists were kidnapping, רחמנא ליצלן, but they were kidnapping young boys and putting them into the army.

But at this point, these were the gezeirot going on. And we will see that aside from addressing certain things historically, for instance, cleansing one's mind of undesirable thoughts relates to the idea of of the gezeirot that were going on in terms of secular education, it relates to us as well in terms of being able to clear our mind from unwanted thoughts in tefillah. And it seems that that in terms of the background, Rabbi Natan was coming to Rabbi Nachman to address some of these issues that he was having, either in being able to focus his כוונות in tefillah, and also how to understand certain disputes that were going on by the the גדולי עולם and in חסידות at the time.

And Rabbi Nachman was addressing this for him, that you know it is not on us to get involved in the disputes, so to speak, that are going on in the clouds. We have our עבודה, and it's not on us to get involved in. But just diving into the Torah now, לשון רבנו זכרונו לברכה, I believe this is the third one we've already addressed by the by the second Torah, that the idea of לשון רבנו, the Torot that start off like this: בחצוצרות וקול שופר הריעו לפני המלך ה', the pasuk finishes off, and we will come back to understand, we will come back to understand what what this pasuk is talking in penimiyus.

Paragraph א: כי צריך כל אדם לומר, a person has to say, to integrate, to understand, to have emunah in the idea that כל העולם לא נברא אלא בשבילי, that the world was created for me. And just to mention different ways of looking at this idea, quickly, not to go too much off, but first of all, a person has to have an element of accountability. A person shouldn't leave avodah for others, that other people can engage in avodah and he could do something else, but rather Pirkei Avot also says לא עליך המלאכה לגמור.

The avodah that we have to do is incumbent on us to do. And just by extension, we've we've discussed in Alei Shur that if you look at the span of the universe, of the way that Hakadosh Baruch Hu created the world, so there's different dimensions, which we're going to talk about here as well. There's time, there's space, dehaynu, me and you can be in the same place, but not at the same time, or we can be at the same time and not be sitting in the same place.

No two people, even if in the same family in terms of birth order, or even within a person's life in terms of different moods, different circumstances, sometimes a person's doing better off financially, not financially, depending who's around socially, every single time and place has a plot on the grid, and there's a certain tikun that has to get done. Hakadosh Baruch Hu, there's a certain avodah, different frames of life that that can be done at any particular point in time. And therefore, the emet is that every single person has a tafkid in the world, both in terms of his life, but in terms of every single situation.

And we mentioned earlier that as Hakadosh Baruch Hu looks at a person's life, it's based on a Zohar really that talks about ימים באים by by Yaakov, I'd have to look it up where it is, but that we've said that a person is not, if a person, you know, sometimes struggles, sometimes he's successful, sometimes he's not, a person is not 5% good, he could be 100% good 5% of the time. If you were doing דף יומי the entire year, so what would you be doing today? You'd be doing today's דף.

Today I can knock it out of the park. So every single person has a tafkid where you are, and therefore a person has to say כל העולם נברא בשבילי, that as far as I stand, from my perspective, where I am right now, the entire world needs a certain tikun that only is on me, forget objectively speaking, I'm not a גדול הדור or whatever. whatever it is. Wherever I stand right now, the entire world needs the tikun that I can accomplish and nobody else can accomplish. Another idea, the Rambam says in Hilchot Teshuvah Perek ג' הלכה ד', he stresses that the shofar is a גזירת הכתוב, עורו ישנים משנתכם, and we'll get into that later about this hit'orerut that comes from the shofar.

But he says throughout the year a person, לפיכך צריך אדם שיראה עצמו כל השנה כולה, a person should view himself during the entire year as being כאילו חציו זכאי וחציו חייב. What does it mean? That he's on a balance scale, half half good and half bad, meaning that any single thought, speech, deed, whatever you're doing, can tip the scales both in an individual way and also וכן כל העולם כולו, חטא, skipping a couple words, חטא חטא אחד, הרי הכריע את עצמו ואת כל העולם כולו. A person, so these are whether this is actual, whether this is a mental exercise, but just in terms of being able to integrate the significance, the importance, the real impact that any one particular action can have.

So a person can say this might be the hair that breaks the camel's back in a good way, in a better way, but every single thing, the world, as I stand here, there's impact, it's important. There's no reason to push it off, not from now until later, not from me onto onto somebody else. And we actually saw last week as well, and then this will be it, and we will go further, but we saw it even last week at the end of Torah ד' that we said, just read it was in paragraph maybe in in י', in ד' י', אבל על ידי שאיש הישראלי יתנענע ויתעורר בתשובה, we said a person has a hit'orerut in תשובה, על ידי תשובתו גורם שגם אלו הרשעים נעשו כיסא

לקדושה, went through this idea that one person who has hitorerut, he brings God into the world, he is mit'orer in his own right towards teshuvah, it can impact people who are on a different end of the world, people who are involved in their own own things, but it impacts the world and it can impact others and it can literally this hitorerut of teshuvah can have impact much greater than the person himself. And therefore, a person should say that כל העולם נברא בשבילי, צריך אני לראות ולעיין בכל עת בתיקון העולם.

A person, we can describe Rav Dessler famously has, you know, there's two types of people, you could say that in a hundred different ways, but there's two types of people: there's a noten and there's a mekabel. There are people that are entitled, there are people that are looking how even when I give you, because what goes around comes around, I might need a favor later, I feel good from giving, the perspective is on my life. And then there are people that are a noten: Where do I contribute?

I'm a link in the chain, I'm a link in the mesorah, how do I make myself useful, what do I have to contribute to society? That's my value. Says first of all, בכל עת, we have to think about what's the pegam, where's the tikkun that we can contribute, where can we figure out, where's our מקום עבודה, ולמלאות חסרון העולם, and to fill this gap, ולהתפלל בעבורם, right, and we might get to shamayim and Hakadosh Baruch Hu is going to ask us, "What did you do?" and we say, "I wasn't in a position to do anything." But tefillah works, tefillah is real hishtadlut, tefillah has real impact.

First of all, to the extent that you can do something, but second of all, when you hear something, did you daven? And therefore, the avodah is on us both in an actual way and also in a in a tefillah'dik sense. The brings down in the Chayei Moharan, I have over here in the notes in this Likutei Moharan Hameforash that I've been using, that the, like we mentioned before, that the tzadikim in this dor, this is what he brings down, that the tzadikim in this dor, that was going on at the time of the Russians, as we described, in terms of these decrees, said that בוודאי לא יתקיימו גזירות אלו, that these gezeirot would not be mekuyam because Hakadosh Baruch Hu wouldn't let it happen.

And Rebbe Nachman said that's Hakadosh Baruch Hu's cheshbon, right, we have a Gemara in Berachot by Chizkiyahu Hamelech, whatever Hakadosh Baruch Hu's cheshbon is, is Hakadosh Baruch Hu's cheshbon, that's not on you to get involved. Our job is לעסוק הרבה בתפילה, and he says צריך אדם לומר בשבילי נברא העולם כאילו הוא יחיד בעולם. My job is how I can contribute, what I have to do, how does it relate to me, not to be on somebody else's cheshbon. וענין התפילה, going forward, this inyan of tefillah that is metaken the world, that's משלים the the chesaron that's there, that could be מבטל גזירות, הן בשני פנים.

There's really two types of approaches how a person leverages this tefillah. There's היינו קודם גזר דין, before the גזר דין is in place, מתפללים כסדר התפילה, there's a certain סדר התפילה. We know from the beginning of Bereishis by Rashi that הקדוש ברוך הוא that the vegetation didn't come, that came to the mouth of the earth until Adam Harishon davened. There's a certain order of the world where certain things are in place. We see by the Avos that הקדוש ברוך הוא wants the tefillah of tzadikim. There's a certain order of the world that הקדוש ברוך הוא wants to engage us or us to engage Him.

He wants us, הקדוש ברוך הוא doesn't need our tefillah. Something that's infinite is, by definition, not lacking anything. Rav Avigdor Miller discusses what's how one of in one of the question-answers, how does tefillah work? When we have tefillah, and we have more of a gilui, we open up ourselves for a relationship to הקדוש ברוך הוא, so we get closer to הקדוש ברוך הוא. Hashem wants nothing more, so to speak, but for us to be close to Him, but we bring ourselves closer. Tefillah is for us. Part of the seder of the world is that certain things happen that trigger certain reactions, הקדוש ברוך הוא puts us in a place where we can engage tefillah.

So, in the regular order of the world, before there's a gezeirah in place, before there's something else that is already הנהגה of the world of gezeirah, so then we can מתפלל כסדר, we can mention the גזירה בפירוש, we can ask for what we need. This is the regular course of the world and how Hashem set it up. ואין צריך להלביש התפילה, we'll see in a second what this means, to enclothe tefillah in something else. אבל לאחר גזר דין, once there's already a גזר דין in place, there's a there's there's gevurot that are in place and הקדוש ברוך הוא it's already a certain הנהגה, there's a consequence to what's gone going on, and now the world is being governed in a certain sense by certain harsh

decrees, at that point it already the tefillah has to be in a separate avenue, we have to use it differently. צריך להלביש התפילה, the tefillah has to be enclothed, as it were. We'll see, Rabbi Nachman is famous for his stories, but in certain מאמרות, certain other ways כדי שלא יבינו המלאכים העומדים לשמאל ולא יקטרגו. Obviously, in the spiritual sense, there's no such thing as right, left. These things are are are are are relative terms as the way הקדוש ברוך הוא that there's a certain הנהגה in the spiritual realms that parallels or this world parallels what goes on so that we have a way to relate to the spiritual realms.

And once there's this הנהגה of the malachim, so to speak, that are on the left side, that are on the גבורה'דיק side, the מידת הדין side, so now and because there's supposed to be a גזירה, so the tefillah it's not we're not going to have as easy access, so to speak, our tefillot are not going to be as easy to work, and therefore the the the there's a tefillah and even spiritual things in general are not just, you know, puff and there's a certain system, the same way that this is a system of of physics in this world, there's also a system of spiritual physics.

And the way that הקדוש ברוך הוא's הנהגה works when there's already a גזירה in place that is that since there are these harsh decrees that are governing the world, the tefillah now has to either break through them so or has to work its way around them, it's not going to work in the same way as just the regular system we described where הקדוש ברוך הוא just wants the tefillah, and therefore a person's going to have to engage tefillah differently, כמו שכתוב בגזירת עירין פתגמין, with the גזירה of the malachim that are מענישים, that are that are that are punishing angels, pasuk in דניאל, עירין הם מלאכים, and Rashi explains that why why עירין is because they were עירין לעולם, they're always awake, they're always alert,

it's a reference to malachim. And פתגמין is a reference over here to like the punishing angels. היינו לאחר גזר דין, it's a reference to after a גזר דין. אזי במאמר קדישין, with a maamar, with some sort of a roundabout way tefillah, not just the direct path of the regular way that tefillah works. שאלתין, and that's how we have to make the request. אזי הצדיקים מלבישים שאלתם, this and so this part is really addressed primarily to tzaddikim, to the צדיק הדור, to the spiritual leaders, but we'll see that there's plenty that we can gain from it as well.

So, this is the time that the tzaddikim have to מלביש their request במאמר, and they don't ask in a straightforward way, but rather they they they have to מלביש their tefillah. So, we see already point one that paragraph א, one second, that that paragraph א to to sum up, we see that every single person is responsible to make the world into a better place, both in terms of being ממלא חסרון in an actual way, in terms of tefillah, we have to pray for the world, we have to engage tefillah, and these tefilot take place in different ways depending whether or not it's before there's already a decree in place or whether there's after a decree in place.

Next paragraph, how are we going to know? How a person, in order to know how to engage tefila, how are we going to know whether or not is before or after the decree is in place? So, we are going to explain this now. אבל, איך ידעינן? How is a person to know בין קודם גזר דין בין לאחר גזר דין? How are we going to know what the state of affairs is in a spiritual way so that we understand how we have to engage tefila? על ידי המצוות שאנו עושים.

So, by being sensitive, we'll see, to the world, to the constructs of the world, the the way that the world is set up, and we'll see different dynamics, we mentioned time, place, these things are different grids that the world is based on. We we think of them as just the reality that we live in, but in a in a in a spiritual sense or or in a in a this-world sense, the universe is built in different ways where things happen, there's a grid. So, it says על ידי המצוות שאנו עושים יכולין אנחנו לידע בין קודם גזר דין ולאחר גזר דין.

Through the mitzvot that we perform and that we engage, we will able to sensitize ourselves to certain the the the kochot that there are in the world, and we will be able to understand whether it is before or after the גזר דין. ודווקא כשעושין המצוות בשמחה גדולה כל כך, this is going to be specifically when a person does the mitzvot with an attitude of שמחה, עד שאין רוצה בשום שכר עולם הבא, we're going to flesh this out a little bit, but really to understand in a certain way simcha, the attitude of simcha, I think the best way that we can understand is a person is שמח בחלקו.

Simcha is this הנהגה, this joy, but if things being that I wouldn't rather be anywhere else, things are exactly way the way that they should be, a feeling of satisfaction. And the more simcha is, it could be overflowing, but a person has simcha that he doesn't want something, there is nothing external that he wants from the mitzvah. Even in a spiritual sense, the mitzvah itself is fulfilling this this feeling of שמחה, או שרוצה שיזמין לו הקדוש ברוך הוא מצוה אחרת בשכר מצוה זו. All he wants is he he he has this relationship, he is close to Hakadosh Baruch Hu.

The only thing he could possibly want is to relish in this feeling of closeness and get closer. But in terms of even a spiritual שכר, anything external, then that's not what his motivation is, כמאמר חכמים זכרונם לברכה, שכר מצוה is the mitzvah. There's nothing external, not even spiritual שכר, כי הוא נהנה מהמצוה עצמה, because he has hana'ah from the mitzvah itself and there's no ta'anug, there's no enjoyment even more than this, other than to get closer to Hakadosh Baruch Hu, because if a person wants שכר, so at the end of the day, even again, even if it's spiritual, what that means is that the mitzvah itself is the work.

When I do work, I do work and I get paid. So the work itself, that means theoretically if I could get paid without the work, I wouldn't want to do the work. My my skin in the game, what I want is to get paid. I want שכר. What that means is that the mitzvah is in a certain sense it's a sacrifice. The mitzvah I'm doing for you and the payment that I get is for me. Until a person does the the they want that the mitzvah itself is the שכר, that means that there's a certain התבטלות, and we discussed this already several times in both in terms of tefila, we discussed in the first Torah the idea of people's tefilot being accepted with chen and

aligning, aligning the the לבנה and the שמש, the מלכות, the לית ליה מגרמיה כלום, where it's able to totally reflect where we take out our autonomy, but also in terms of the teshuvah process, in terms of becoming close to the in terms of becoming close to a tzaddik, right? We we said and we addressed it actually in in also last time in in Torah ד', we said sometimes a person sees We said avodah is רצוא ושוב. A person has total התבטלות where they almost lose their own identity, but that's not what הקדוש ברוך הוא wants in avodah, that we could be malachim.

הקדוש ברוך הוא wants that avodah should take place in this world, but what we do is we have total התבטלות and then we come back to ourself and we want to take something back with us so that we have this imprint, and then we can apply it and cycle through רצוא ושוב, getting close to הקדוש ברוך הוא, almost losing our own autonomy, not wanting anything for ourselves, then bringing that back something into where we stand. And to quote over there, we said, וזה שרואים שלפעמים מתלהב אדם בתוך התפלה.

A person sometimes has a tremendous התלהבות, he's tremendous inspiration in term in in תפלה itself, ואומר כמה תיבות בהתלהבות גדול. And we said he's able to daven with a tremendous fervor and inspiration, is בחמלת השם עליו שנפתח לו אור אין סוף והאיר לו, that in תפלה דוקא as a person engages, sometimes הקדוש ברוך הוא pours down on him, but it's a tremendous gift, this tremendous shefa, where he literally is לדבק את עצמו באור אין סוף to the point that, etc. etc., ובשעה שמבטל לגבי אין סוף אז הוא בבחינת ולא ידע איש אפילו הוא בעצמו אינו יודע מעצמו.

He literally has התבטלות. And I think that this idea carries through over here as well, that a person when he's doing the mitzvah, we'll see soon, or more, the mitzvah is רצון השם, that it's not that I'm doing the mitzvah for you so that I could get paid for me, that a person totally reaches towards התבטלות and then he becomes sensitive to רצון השם because that becomes his רצון. Just to mention one idea because I think it's going to become important later as we go, there's a I heard Rav Lopiansky discussing a Maharal, where he was talking really in the idea of מצוה גוררת מצוה, but this this idea of engaging mitzvot where the what I'm doing is the the mitzvot themselves constitute a שלמות

and it's not just that I'm doing a mitzvah so that's that that I can it can tap into something that's a sachar that's external. So the way that he presented the Maharal, that things that are organically connected come together. It's part of one it's part of one שלמות. If you have if you have a a circle and there's a gap in the circle, you have a swimming pool and there's a gap, so then it's it's not a circle, there's a gap, it's just a it may be a semi a semi-round thing.

When you have a If a person looks at תם מצות as a שלמות, a person Yaakov was איש תם יושב אהלים. A person engages avodah as a שלם, so then it would be, for instance, like a person pushing a car. If a person pushes a car, so they may only be touching the bumper from the back, but the handles move, the doors move, the tires move, anybody in the car moves, it becomes one entity. If a person is pulling a bumper off of a junkyard, let's say, so then אגב גררא it may pull something else out of the junkyard along with it, but it's not because it's intrinsically connected.

When a a person does mitzvot, so then mitzvah, oh, he was talking about mitzvah goreret mitzvah, that if I want to engage רצון השם, a person who is a perfectionist, right? So when he makes a wedding, he's not just the you know the band is a big thing, that's important, but the napkins are just a small thing. If he wants to have a certain presentation, he wants the wedding to be a certain way, in a certain sense, the fact that the napkins are the wrong color or misfolded is going to bother him just as much.

If I have money, more money is good. If I have a house and it needs a door, so if I put five doors in the house, that's not better. When you look at something that's a שלימות, we're not counting whether or not I'm doing it for sechar, and if a mitzvah gets more sechar, I'll do more of that mitzvah that requires more sechar. It's not separate pieces and then I'm picking and choosing based on some external factor. When you look at life as engaging רצון השם as a שלימות, so then it's not a question of more or less, the question is whether or not you're engaging רצון השם.

And sometimes רצון השם means to do something big, to do a big chesed that's all over the place, and sometimes it's engaging something that's much more quiet, much more subtle. Maybe it's even staying home not to do the chesed because let's say there's a שלום בית issue that needs it at home. The things that are objectively bigger and smaller, straightening your tie before you go to davenen, I don't know, that's what constitutes a שלימות. And where a person is to move into mitzvah goreret mitzvah, or a person who is going to move into שכר מצוה מצוה, they're approaching this world where the mitzvot themselves are an expression of רצון השם, they constitute a קומה שלימה, right, where if you have a קומה, you have a

person, the person has one head and has two pinkies. If you would have heads on the end of your arms, that wouldn't be any more. It constitutes a קומה שלימה with everything in place. And therefore, he says, we're going to see that as a person engages רצון השם and performs mitzvot, they become sensitive, this is where we're going, they become sensitive to the structure, they become sensitive to this קומה, and if they're plugged into the system itself, they'll be able to tell what's going on in the spiritual reality, whether it's before or after the גזירה, and where even the פגם is, rather than if they're just doing a mitzvah to engage in their own רצון, then they're not going to be plugged into this.

וזהו. And this is the הבדל between צדיקים גמורים, we're going to see, and between צדיקים that are not גמורים. וזהו החילוק בין נבואת משה רבינו לבין נבואת שאר נביאים. כפי פירוש רש״י, the difference between Moshe Rabbeinu, the penultimate navi, and other nevi'im. וידבר משה אל ראשי המטות, משה spoke to the ראשי המטות, זה הדבר אשר צוה השם. Word זה, this. פירוש רש״י: כל הנביאים נתנבאו בכה אמר השם, all Nevi'im said, "Thus said Hashem," נוסף עליהם משה שנתנבא בזה הדבר, as if he was pointing, where it was this.

It was more of a clarity, it was more of a relationship to the thing itself, it was not separate. כי בחינת כה הוא אספקלריא שאינה מאירה. The idea of כה, there's a separation over there. It's like an אספקלריא that's not clear. People talk about this, I think there's even a מחלוקת ראשונים, but in terms of whether אספקלריא המאירה and אינה מאירה is in context of a mirror or in context of a lens, but either way, something that's less transparent, it's farther away, and אספקלריא דלא נהרא is the לשון in the Zohar in Parashat Vayera.

I have a note over here is מרחוק חמא ליה גו אספקלריא דלא נהרא, from far away he sees through an אספקלריא that's not clear, בלחודוי, alone, ובגין כך, and because of this, חמא ליה ולא אסתכל כולא, it's as if it's not a full or clear 100% perception, that's כה. וזה הדבר, when it says משה, this is the דבר, הוא בחינת אספקלריא המאירה. That's a בחינה of אספקלריא that's clear. It's as if you can point זה with a finger. ואלו שתי בחינות נבואה שיש בעבודת הבורא, and these are the two ways that a navi can relate or the two ways that a navi relates to עבודה.

יש אדם עושה מצוה בשכר עולם הבא, that's כה, it's far away, it's a little bit separate, it's not in the thing itself. שאינו נהנה מהמצוה עצמה. The physical, not physical, but the personal pleasure, the סיפוק, what he's getting out of it is not from the מצוה עצמה. It's like doing something lishmah, right? If I'm an accountant, so then let's say I need to do something, but you know sometimes you have to cut corners to achieve the objective. So there's nothing inherently wrong with cutting a corner if it achieves the objective just as well.

But let's say I'm, you know, lehavdil, let's say I'm playing Sudoku, let's say I'm studying philosophy, I'm doing something where the truth of itself, if you cheat in order to win the game, then your objective wasn't, we say that Hakadosh Baruch Hu kevayachol is a שעשוע עם תורה, but if you cheat in order to achieve the objective and your objective is the thing itself, then you didn't accomplish anything. It's only if it's a heichi timtza. Over here, שאינו נהנה מהמצוה עצמה, over here the person is not benefiting from the mitzvah itself.

אילו לא היו נותנים לו עולם הבא בשכרה לא היה עושה אותה. It doesn't mean he wouldn't have done it at all, he knows it's the right thing to do, but he wouldn't have done it with simcha. He wouldn't do it at all, other than theoretically, if there was a better way to achieve his desired objective, he would do something else. וזה בחינת כה, that's the בחינה of "thus," something else, something separate from me. אספקלריא שאינה מאירה, כמו אדם שרואה איזה דבר מרחוק, כן העושה המצוה בשביל שכרה הבא לעת רחוק, and what's coming far away.

He's doing the mitzvah now for the שכר that's going to be later in עולם הבא, היינו אחר עולם הזה, ושילום שכרו נקרא בשם נביא. And this idea of שכר, נביא it's something, at least the other nevi'im not Moshe Rabbeinu, is a navi, it's something that's far away. כי ראשי תיבות של יבוא ברנה נושא אלומותיו, he'll come with song to take his bundles. What does it mean? ושם בפסוק הזה נרמז על שילום שכר. We said יבוא ברנה נושא אלומותיו is ראשי תיבות נביא: נו״ן of נושא, בי״ת of ברנה, the יו״ד of יבוא, and אל״ף of אלומותיו.

But what's the beginning of the פסוק? הלוך ילך ובכה. Right now he's in the coal mine, right now he's doing work, he's crying, הלוך ילך ובכה. He's not doing the mitzvot in the avodah because that's what he wants to be doing. He's doing it crying, נושא משך הזרע, he's carrying a seed bag, שמצטער בעשייתה. However, at the end, בוא יבוא ברנה נושא אלומותיו, that's when he's going to get the שכר, it's something separate from the mitzvah itself. שישמח לעתיד כשיקבל שכר המצות, that's when he'll be happy, that's when his simchah takes place.

ראשי תיבות של יבוא ברנה נושא אלומותיו ראשי תיבות of navi. However, אבל נשיא שמסתנבא בזה הדבר שאינו רוצה בשכר המצות, that he doesn't want the שכר המצות. It's not that he doesn't want שכר, the שכר is there, it's a consequence, right? A person does mitzvot there is a chas v'shalom the difference in terms of what a person's primary motivation is. Right, I heard one time a it says that a person shouldn't do מצות עבד משמש את רבו על מנת, a person shouldn't be serve his master על מנת לקבל פרס, rather he should serve his master על מנת שלא לקבל פרס.

I think it was Rav Noach Weinberg I heard. Said what does it mean that you what's the two things? I shouldn't serve to get reward, I should serve not to get reward. The example that he gave is let's say you go to the גדול הדור, I don't know, Rav Chaim Kanievsky, and he says, "Can you get me water?" and he says, "I'll give you a dollar." You'd say, "מחול טובות, I don't need the dollar. I would rather have the I would rather just get the get the gadol the water." "I'll give you a hundred dollars." "I don't need a hundred dollars." "I'll give you a million dollars." You say, "Okay." But you're not doing it for the reward.

You're perfectly happy to do it a million times in a row without getting anything. However, let's say a person rachmana litzlan they would have a a child who is in a burning building and they would go and they would be willing to run into the building and save the child, and a fireman, you know, somebody would come over to them and they'll say, "Oh there's a child in the building. I'll give you a million dollars to save the child." You would look at him like he's insane.

It's not just stam that the reward is not important. Doing it that any element of reward over here is just taking away from what I'm doing. It's not even entering בגדר what I'm talking about. Over here, person does, זה, it's the mitzvah itself. אינו רוצה בשכר המצות אלא רוצה במצוה עצמה. That is what he's he's saving the child. שהוא שמח כל כך בעשייתה, that is what he's engaging, that is what he's doing. Not just that he doesn't mind, he doesn't want the שכר, because he realizes it's a great thing.

There's nothing else, there's a שלמות to it עד שממאס בכל מין שכר. Any שכר, "I'll give you money to save your own child," takes away from what I'm doing. It puts it בגדר a transaction. נמצא שהעולם הבא שלו בהמצוה עצמה. The Olam Haba, meaning the שכר that we're talking about, is the mitzvah itself. And just mention one idea that I happened to see in in the Baal HaTanya brings down, פרק ל״ה, he says, just an amazing thing, says talking about doing mitzvot, the way that we engage מצות מעשיות as opposed to even Torah, but just to listen to what he says.

Says רצונו יתברך הוא מקור החיים לכל העולמות והברואים, הקדוש ברוך הוא is the source of all of life and creations שיורד עליהם על ידי צמצומים רבים. What we see over here הקדוש ברוך הוא puts in the spiritual כוחות and the שפע that comes down until it reaches this world, and it manifests in a physical way and in an עולם העשיהדיק way, and it goes through a bunch of filters as it were. And הקדוש ברוך הוא ultimately we presents us with the world the way that we have it.

והסתר פנים של רצון העליון ברוך הוא, and there's a certain הסתר פנים where we see things even present themselves as רע, as גשמי, as physical. וירידת המדרגות עד שיוכלו להתהוות ולהבראות יש מאין ודבר נפרד בפני עצמו, and a lot of downgradings of this אור השם as it were, this אור אין סוף is to make it possible what we have that it's יש מאין ולא יבטלו במציאות to not in order to not be overwhelmed and just subsumed within the infinite, הקדוש ברוך הוא puts in all these things that we should have a world כנזכר לעיל.

מה שאין כן המצות, but that's not the way that mitzvot work, שהם פנימיות רצונו יתברך ואין שם הסתר פנים כלל. The mitzvot themselves are physical expressions perhaps, but they they themselves are expressions of רצון השם that's not removed in the same way as anything else. אין אין החיות שבהם דבר נפרד בפני עצמו כלל, אלא הוא מיוחד ונכלל ברצונו יתברך, והיו לאחדים ממש ביחוד גמור. The the way that I tend to explain is, let's say I love you, I want to get close to you. If I want to get close to you, that means that you're you, and I'm me, and we're separate, and I am deciding that I want to be close to you.

But let's say you have a certain רצון, you have a certain picture, and it's not that I'm going to do it because you want it. I say that if this is the רצון, this is world best, I make that my life goal. I say רצונך כרצונו. I that is what I care about, like we've just quoted from Rav Avigdor Miller by the Hasmonaim and Al Hanisim that it says that הקדוש ברוך הוא fought their wars. הקדוש ברוך הוא didn't fight the wars of the Hasmonaim, the Hasmonaim, Hasmonaim fought Hashem's wars.

What's the לשון over here? The לשון is רבת את ריבם, דנת את דינם, נקמת את נקמתם. Hashem didn't fight their wars. No, because they it's like lehavdil when a person makes fun of, I don't know, somebody's mother or their they're they're something happened to their father, kavod of their father, that is their kavod. If I am a shaliach, I'm an extension of you, so it's not even so much that there's me and you and a separation, and I want to engage you. All of a sudden, this ratzon, when I do mitzvot, and the mitzvot themselves become my objective, not I do mitzvot to get sachar, then I am נכלל within you.

There's no tzimtzum, and there's no separate expression. When I engage in the mitzvot and that's what I want to do, I'm literally engaged, I'm one, I'm a shaliach, I'm one with ratzon Hashem, and that's and that's a much more primal connection. And when a person is engaged with that, a person is integrated within that ratzon that becomes his רצון, וזה בחינת נביא, היינו ששלום שכר בבחינה זו הדבר בבחינת אספקלריא המאירה. When a person as a navi this clarity, this תשלום שכר even in olam hazeh, the the the the sachar, the benefit, so to speak, the simcha, the result of the mitzvot is here, כמו אדם הרואה דבר יקר בריאה יפה וברוך, כמו כן נהנה מהמצוה עצמה שכרו כנגד עיניו.

So this is a different בחינה, a different way of relating to ratzon Hashem, mitzvot, it's something it's in the here and the now. ומי שהוא במדרגה זו, so a person's in this מדרגה, שעושה המצוה בשמחה גדולה כל כך, that a person who does the מצוה בשמחה, I would not rather be anywhere else. It's not that I work and I get a million dollars, but I'd rather get the million dollars without working. I'm simcha, I would rather the the mitzvah itself is where exactly I want to be now.

עד שאין רוצה בשום שכר עולם הבא בשבילה, of course, we want a spiritual reward, of course, we we we want sachar, but that's not part of the equation of engaging ratzon Hashem now. When I'm I'm doing the mitzvah, that's not what what I'm doing it for. That doesn't enter into my mind. It's not part of my priority. הוא יוכל לידע בין קודם גזר דין לאחר גזר דין. At this point, a person becomes so in touch with the spiritual structure, with the ratzon Hashem as it relates to this world, so he's going to become sensitive to the state of affairs of how הקדוש ברוך הוא's הנהגה with the world, because the mitzvot are הם הקומה שלימה.

The mitzvot, as it were, again, like the spiritual world and the physical world that הקדוש ברוך הוא gave us parallel each other so that we can relate to it, and therefore we say that the mitzvot are רמ״ח רמ״ח the רמ״ח מצוות are רמ״ח אברים, שס״ה גידים as as it manifests itself in this world, the Mishkan parallels it, Adam parallels it, והם מחיין את כל הקומות, the way the sefer he brings, the Sefer Yetzirah, it has different worlds. We said עולם, שנה, נפש. There's a space grid, right?

From our point of view, we just see space, that is the way the world works, but if you think of, I don't know, think about a a a a wall that has, you know, a thousand polka dots, I don't know, and I say which dot comes first, which point on the wall is first? Are you going from but- down up, up down, right left, left right? There's nothing first because there's no relationship between them that demands that one thing comes before the other. A person looks at a picture and he says which part of the picture is first?

There's no first, it's just a he's looking at a total thing. Hakadosh Baruch Hu, for the הנהגה of the world, put into a system, let's say, a timeline, and now we look at the points along the timeline. There's a grid. There's a way that Hakadosh Baruch Hu puts into a place מקום. זמן, which to us is, you know, it's it's intrinsic to the world, but it's not. It was creation. It was created with the word בראשית. If there's a creation, that means a second ago something wasn't there, and now it is there.

Hakadosh Baruch Hu put into the world זמן. There's a framework of of of עולם is מקום, of שנה is time, and נפש. הן הן קומת אדם, so this is going to be קומת אדם, which is רמ״ח אברים, שס״ה גידים, this is בבחינת נפש. הן קומת עולם, which is and this Eretz Yisrael, there are certain places that are more like like in a person. A person gets a cut on his pinky, it's not the same thing as getting a cut on his brain. Within a system, in a כללות'דיק way, there are places that are the ראש, there are places that are the לב, there are places that have different types of שפע, חיות coming to it.

It's part of it's נכלל in terms of a whole, in terms of הנהגה. So therefore, the structures of the world are are נפש, that exist within the world are נפש, there are there are עולם, which is a מקום, and הן קומת שנה, ראש השנה is the ראש. There are certain spiritual things things that go into the world on Rosh Hashanah, that that we can that that manifest themselves during the rest of the year, right? כי עולם שנה נפש הן מקבלין החיות מהמצוות, and the mitzvot are what fuels this, the mitzvot are what sustain this this structure, כמו שכתוב וכל, right, even even by us, a person eats food, and a person let's say very weak, how often do we not eat until we're weak, and

then they're revived. Why should it be that food revives a person's חיות? The חיות is coming straight from Hakadosh Baruch Hu. There are certain things that are that the way that Hakadosh Baruch Hu put the world, there are certain things fuel other things. Says that the mitzvot will give life to the ramach eivarim shesah gidim of these spiritual these structures that are in place. The mitzvot are what, so to speak, support them, כמו שכתוב וכל מעשהו באמונה, that the entire bri'ah, the entire that's ma'aseh Hashem' is mekuyam through אמונה, וכתיב כל מצותיך אמונה, this relates that the mitzvot are b'gedar emunah, which is וכל מעשהו, or sustained with emunah through this relationship to Hakadosh Baruch Hu through ratzon with through performing ratzon Hashem' through the

mitzvot, and this is how a person engages and relates to and becomes sensitive to this structure. והקדוש ברוך הוא אחדות פשוט. Now, Hakadosh Baruch Hu is not, chas v'shalom, a composite. There is, you could say, have a machine that's one machine, but it's made up of different parts. Hakadosh Baruch Hu is אחדות פשוט. עם hamitzvot, the mitzvot b'etzem are ratzon Hashem'. We have me, and then I want something. There's me, there's the something that I want to happen or to have, and then there's the there's the ratzon to get there.

Sometimes it'll be an exception. Hakadosh Baruch Hu doesn't have any limitations. Ratzon Hashem' is like engaging with Hakadosh Baruch Hu himself, as it were. In fact, there's a Zohar, it's quoted here in the note, might be famous, might be not, in the in the Tikkunim, it says in אתב״ש, מ״צ is י״ק, so mitzvah is the same as מ and the צ is י״ק, and then the ו-ה of mitzvah is י״ק and ו-ה, so in אתב״ש, we see it from our perspective from the mitzvot, but the truth is is that it's all part of it's how we engage Hakadosh Baruch Hu himself, as it were.

Mitzvah is a lashon of tzavta, of joining, u'ma'aseh Hakadosh Baruch Hu, and like the ma'aseh of הקדוש ברוך הוא, עולם, שנה, נפש, what Hakadosh Baruch Hu gives us, this structure, this framework for the world כתיקונם כתיקונם וסדרן, that that that in order to be mekayem them with the מעשה מצוות, the way that the structure was set up, אזי הקדוש ברוך הוא שמח בהם ומתענג בהם, as it were. Like we said, what's simcha? Simcha is that when things are as they should be. Hakadosh Baruch Hu created the world.

Sometimes we don't do what we're supposed to be doing, and Hakadosh Baruch Hu, as it were, the world responds to us, to our actions, in a way, but really בעצם, what what's the simcha, the תענוג of Hakadosh Baruch Hu when things are as they should be, when we're doing the mitzvot, כמו שכתוב ישמח ה' במעשיו, when everything is כתיקונו, when we're performing the mitzvot, we're engaging מעשה ה', it brings הקדוש ברוך הוא שמחה כמו בעל מלאכה שעושה איזה כלי, וכלי יפה, אזי הוא מתענג בה. Hakadosh Baruch Hu created the world, Hakadosh Baruch Hu is the בעל מלאכה, Hakadosh Baruch Hu is the בעל כלי, and that's the way it should be.

And when it's performing appropriately, it gives simcha to הקדוש ברוך הוא, והשמחה של הקדוש ברוך הוא היא היא מלובשת בהמצוות, like we're talking about, when we're mekayem them, כי הם אחדותו, because this is this is ratzon Hashem' itself, as it were. When we mekayem the mitzvot, it's an expression of ratzon Hashem', that is where we align ourselves, we're within, we're נכלל within ratzon Hashem' itself. It's not that I want A and you want B and I'm מבטל my ratzon to you, I want B, right? I want, a parent to a kid, you could see, your pleasure is my pleasure.

I see you smile, that becomes my my pleasure. Not that I put myself aside for you. When we do ratzon Hashem', we are we we are engaging it's an expression of אחדות of יחוד ה'. ומי שעושה המצוה בשמחה מהמצוה עצמה, when a person does the simcha in the mitzvah itself, נמצא כשנכנס בהשמחה שבמצוה, when he's mekayem this מצוה בשמחה, הוא נכנס בשמחת הקדוש ברוך הוא. He's aligning himself, he's adopting, he's נכלל in the simcha of הקדוש ברוך הוא שמח במעשיו, וזה בחינת ישמח ישראל בעושיו, that HaKadosh Baruch Hu is happy, Yisrael that that Yisrael are are happy in HaKadosh Baruch Hu that the that that that HaKadosh Baruch Hu created us, and we are mesameach in HaKadosh Baruch Hu's simchah, as it were.

נמצא, when the world is operating as it should, and like the אומן is happy with his כלי, שיש איזה צער ודין בעולם, now, when there's however a צער in the world, things are, so to speak, taking a left turn only because HaKadosh Baruch Hu allows it to, HaKadosh Baruch Hu allows us to be to have the reins on on the הנהגה, שנה ודין בעולם, שנה, נפש, there's something that's, so to speak, not in line with the way that ratzon Hashem' would have it be, so now there's a disturbance in the force, right?

And there has to be a gezeirah to to to react to it, אזי בודאי נגרע משמחת הקדוש ברוך הוא, כמו שכתוב, sorry, אזי בודאי נגרע משמחת הקדוש ברוך הוא, as it were. Now it's not the way that it should be, it's not in a state of satisfaction, things are not the way that they were otherwise designed, כמו שכתוב ויתעצב אל לבו, when things weren't going, it's a pasuk by בראשית פרק ו', ויתעצב אל לבו, not simchah, things people weren't acting the way the in line with ratzon Hashem', וכמו שאמרו שכינה מה אומרת, קלני מראשי, קלני מזרועי is the end.

My my my head is heavy, my arm is heavy, is clearly, or seems to be, a reference to tefillin, but also that there are different parts, as it were, of the way that the simchah of HaKadosh Baruch Hu relates to us, and a person who's in line with how the mitzvah should work and where there's a חיסרון in a certain area, how that would respond to HaKadosh Baruch Hu's התקשרות and הנהגה with the world, what corresponds to the arm, what corresponds to the head, where things need chizuk, a person who is sensitive to these realities, so then they're going to be reactive and understand where the שכינה is not being שורה, the world is not manifesting מלכות of HaKadosh Baruch Hu in the world, as

it were. וזה שנכנס בתוך השמחה, and this, that a person's mekayem the mitzvot with שמחה, יוכל בוודאי לידע לפי ענין השמחה אם הוא קודם גזר דין, they'll know where HaKadosh Baruch Hu stands vis-a-vis the world, if it's a regular הנהגה with the world, and HaKadosh Baruch Hu just wants the tefillah for us to connect, or there's this gezeirah in place, אם הוא לאחר גזר דין, גם יוכל לידע על איזו חלק מהקומת המצות נגזר דין, and which part of the structure there's a חיסרון, כי יודע לפי קומת המצות, and because in the same way that the mitzvot relate to the structure, he's going to be approaching the mitzvah with simcha, and there's going to be something lacking.

He's engaging simcha of Hashem, and there's something lacking in the simcha of Hashem, because things aren't, so to speak, as they should be, and he's going to be sensitive to this lack of simcha in a certain area when he engages the mitzvah that would correspond to this type of a part of the structure. אם אין יוכל לעשות בשמחה ראשי המצות, היינו מצות התלויים בראש, let's say, in a certain mitzvot that correspond to a certain part of the structure that Hakadosh Baruch Hu has in place as He set up the world and relates to the world, ידע שנתגזר על ראשי, עולם, שנה, נפש, on the head of this either part of the year, or this part of the נפש, this part of מקום, וכן בשאר קומת

המצות, and how to understand. וזהו, and this, we're going to see that, number one, how we can bring olam haba and schar into olam hazeh, but also how we're able to tell if it's before or after the גזירה, שאמרו רבותינו זכרונם לברכה, the פנימיות of the following מאמר חז״ל בשבת, as it relates to שבת, זכרהו מאחד בשבת, that you should already remember Shabbos on Sunday. What does it mean that you should buy things for Shabbos? היינו שמחת ותענוג עולם הבא שהוא בחינת שבת, שבת is עולם הבא, ירגיש בששת ימי בראשית, you should feel Shabbos already, the olam haba, this schar, is already in the here and now.

How? שהם בחינת מעשה המצות, by doing the mitzvot and the avodah in ששת ימי בראשית, in in עולם הזה׳דיק sense, we're already relating to the schar, to the outcome, the consequence, the experiencing it, the schar now. שעל ידיהם נבראו עולם, שנה, נפש, that in the the avodah, in the structure of עולם העשיה where we are, we can only already relate to the schar, number one, that that's where our schar is, that's where we feel our tremendous pleasure in the mitzvot themselves, and number two, we'll feel this, we'll be sensitive to this idea in the structure.

וזהו ביומו תתן שכרו, the worker's wages should be paid in time. ראשי תיבות, by the way, בית, תיו, שין, שבת. ביומו תתן שכרו, that a person gets paid their wages now, שיהא, in the day that he right after the day that he performs, שיהא שכרו מהמצוה בעצמה, ולא תבוא עליו השמש, and not later on, שלא יעשה המצות בשכר עולם הבא שהיא אחר ביאת שמשו, אחר מותו. So now that we saw over here that a person should be happy in in the עשיית המצות, and then he's going to be able to to know whether it's before or after the גזר דין, so now the question is is how do we come to this point where we can do שמחה, מצוות בשמחה?

ועיקר השמחה היא בלב. First of all, the עיקר שמחה, what is felt in the lev, the rosh is a bechinah of daat and the moach and בחינת עולם הבא, the lev is where the bechirah is, so in chasidut we have the right heart and the left heart, right? But but we say that this this simcha that we can ultimately come to is in the lev, where our desire, our bechirah, our priority relates to it, כמו שכתוב נתתה שמחה בלבי, so we see simcha is in לב, ואי אפשר ללב לשמוח אלא עד שיסיר עקמימות שבלבו, where we have impediments, we have our own priorities, we have bad middot that we spoke about the last week or in the last two weeks, that that it comes from

different areas, there's the four different things, and there's water, there's mayim, efer, esh, ruach, and how different things relate to different negative middot, but we have עקמימות שבלב, it's it's it's bent, it's not it's not yashar, it's not in the right side of the heart, as it were, it's it's tilting to the wrong side, we have the negative middot in the way שיהא לו - so it says עד שיסיר, we have to remove the עקמימות שבלבו, שיהא לו ישרות לב, that it should be in line with Hakadosh Baruch Hu.

When the hose is directly connected, the shefa flows through, and it's totally When all of a sudden there's a bend in the hose, so then like it ricochets off the off the side, it comes out slanted, it comes out maybe where it shouldn't come out, and not as much as it should, and also distorted. Ve'az yizkeh lesimcha, when we have the yashrut, it comes out with שמחה, כמו שכתוב ולישרי לב שמחה, when we have a straight heart, simcha, and have אספקלריא המאירה. והעקמימות שבלב מפשיטין על ידי רעמים.

How do we straighten out our heart? Through thunder, כמו שאמרו חכמינו זכרונם לברכה, לא נבראו רעמים אלא לפשוט עקמימות שבלב, The Gemara tells us in Berachot. What, there's no other points to this seemingly? What, what's the point of thunder? What does it accomplish? It accomplishes that it, it, it gives us a, a fright, it aligns us, it snaps us back into it, it straightens out the עקמומיות שבלב. The, in fact we see the famous story of R'' Baruch Ber I think when he was a child, that he was crying, so he went to go daven Mincha, somebody asked he was crying maybe his father hit him or so, I don't know exactly the story, but he said, "Now that I have this, the certain emotion

and I'm already in this state, so let me go and I direct it to הקדוש ברוך הוא." Right? The thunder puts, all of a sudden, a certain snaps a person away from what what he's doing, puts a certain yirah into him, and now that straightens out and now he can become susceptible and sensitive to the right way. This is what thunder accomplishes. Now, like we said many times, the spiritual world and the physical world are aligned, so if we see how thunder works, we can see also how to relate to how the physical thunder works in the בריאה we can understand what this means in the spiritual sense as well.

ורעמים הוא בחינת קול, רעמים are a בחינה of קול, the קול that we're going to say that we express in our tefillah. Now, by the way, we're going to say in a second that when קול, there's a certain קול that that impacts the clouds that creates thunder, we'll see in a second. So the קול, it's not just that when we daven out loud, we're going to say we daven out loud and it impacts our מוחין, so to speak, our intellect, and that creates this רעמים, so the, but it becomes a cycle.

We're going to see that when I daven out loud or with kavanah, it doesn't mean a person has to scream like crazy to disturb people around him, but there's a certain koach, there's all sorts of discussion in the notes over here whether it's talking about specifically loud or it should be loud, but the the reference is more to כוונה, תפילה בכח. When a person davenet that impacts his his רעם and the that causes the thunder, but then that also impacts that he should have more kavanah in davenen, and it becomes a cycle.

So he says that ורעמים הוא בחינת קול in tefillah, which is really קול בכח, because then it's going to impact, the thunder impacts the clouds which makes the thunder, the the voice in davenen impacts the מוחין, we'll see in a second, which impacts the thunder, so it's not just that the thunder is in the loud out loud tefillah itself, it's there בכח and then it goes into פועל. שהאדם מוציא בכח תפלתו, again with kavanah, but also out loud to hear it, other than Shemoneh Esrei where a person can scream silently, we'll see in other places, but otherwise a person should בעצם hear his דאווענען, ומזה נעשה רעמים.

כי איתא Zohar: How is thunder made? כד קלא נפיק ועאר בעבי מטרא, that that when there's a sound that goes out and it goes into the rain clouds, אשתמע קלא לברייתא, so then this collision, so to speak, as it were, this impacts, so now there's going to be a קול in the בריאה, ודא אינון רעמים, and this is what comes from thunder. So the voice the the voice from the מלאכים, and we'll later on we'll go through the whole Zohar, but it says the full Zohar is, we actually spoke about this last time, the six rings of the קנה relates to six different types or levels of of different מלאכים that are called בני אלים, and they're coming from a point of גבורה that that

that blow a certain wind in the world, and when the windpipe, the kaneh, is relaxed it's just wind, but when it comes together, these the these malachim come together, they make a sound like an ayil, it's the בני אלים, like a shofar, which we'll get into the shofar soon because this is the the maamar was around Rosh Hashanah time, and this is this sound goes out to the cloud. So again, it's a piece of Zohar on how how it relates to us, to our kaneh and our windpipe that makes the koach, but in any event, let's at least get through this piece for what our purpose is.

So when this sound goes to the clouds, that is what creates this sound and it creates thunder. ועיקר הרעמים הם מגבורות. And re'amim, thunder, koach, that's coming from a bechinah, from a spiritual koach that we relate to as גבורות, כמו שכתוב: "ורעם גבורותיו", we see pasuk in Iyov that ra'am is aligned with gevurot, the thunder of his gevurot, "מי יתבונן", who can even understand? But we see over here the pasuk that ra'am and gevurot, thunder and gevurot go together. ובשביל זה אנו מברכים: "שכחו וגבורתו מלא עולם", when there's thunder, ugvuroto.

Haguevurot, and this this gevurah of the spiritual thunder, so to speak, הם בחינת כח וגבורה שהאדם מוציא את הקול בכח גדול. This aligns with what we express our kol with tremendous koach, kavanah, out loud in our תפילה, והקול הזה פוגע בעבי מטרא. So the same way that there's sound that's emitted that goes towards the clouds that results in thunder, so we have a kol, which again has elements like thunder, bekoach, but that goes and attach- it hits the עבי מטרא, the rain clouds, we'll have to explain what those are, and it and it makes thunder that's going to be able again to right, to make yashar the lev, take out the עקמומיות שבלב, so we can do the mitzvot besimchah, so that we could be

sensitive to the to the spirit- to the spiritual structure of the world that has in place, so that we can know that if it's after the gezeirah we can know whether or not it's before or after the gezeirah, and if there's a gezeirah in place, so then we'll know how to how to approach it, how to fix it. היינו בחינת מוחין. So the rain cloud clouds are a bechinah of mochin, of our daat, of our intellectual faculties, שמשם יורדין טיפין טיפין. It's a pasuk in Yeshayahu: כי מלאה הארץ דעה את ה׳ כמים לים מכסים.

We know there's ים החכמה. So, in a certain sense, water is like chochmah. There's also a Zohar that the Baal HaTanya brings that that that when a a father has that the zera comes from the moach, from the brain to, so it's like flowing down. But anyway, for our purposes, that the that the brain is aligned with the rain clouds, so to speak, where the it flows out and drips down, כמו שכתוב בזהר: באר מים חיים ונוזלים מן לבנון. That there's באר מים חיים that flows from לבנון.

What's לבנון? מלובנא דמוחא, which is the blood and muscle, whatever, is the reds, and the brain is the whites. So we see again this idea that the water, which is going to be the chochmah, but it's coming down from the לבנון. וכשפוגע, and when it meets up the kol of the person who's מתפלל בכח, בהוי מטרא, that it it hits the intellect, so to speak, he hears himself and it his voice impacts him again, which is going to create raam, which is going to create thunder, align himself to have more kavanah, and then his tefillah will be better, and it'll cycle back.

אזי אשתמע קליה לבריאתא. But now, beautiful! Not only is a person who's מתפלל בכח, it's going to impact himself, but a person's going to see somebody else davening bichvanah, and like we mentioned before from Torah Daled, that not only that, he's going to impact others, right? So, they say, all of a sudden, his kol will be heard even by others, and it will be meorer them to עבודת ה׳. היינו בחינת רעמים. And this is the thunder. He's going to create thunder. We'll see not only for himself, but for others as well.

Others will be nit'orer from him, because that's what the impact of thunder has on the world. וזהו: קול רעמך בגלגל. It's a pasuk in Tehillim, that the sound of the thunder, it could be that it's talking a reference like יציאת מצרים, but קול רעמך, but בגלגל, but anyway, if you look over there in קפיטל ע״ז, but it says that the sound of thunder was in the sphere, which a reference to the גלגלים, there's תשעה גלגלים in שמים. היינו בגלגל, but it's also a reference that בגלגלתא דמוחא, the גלגלתא is also the skull and the גלגל of the ראש, that the קול רעמך, that the thunder is going to be by the גלגל of the ראש, by the מוחין.

כד אערע בגלגלתא דמוחא, when the קול of the מתפלל reaches out, so now נעשה קול רעמים ונשמע להבריאתא. It's going to impact in this koach called רעם, of thunder. So, the same way that thunder results in the world from the קול of the מלאכים hitting the clouds, our כח התפילה is going to impact our own intellect, and then it's going to it's going to create a thunder which is going to have the impact not not only to to affect us, but others as well. וזה, and this idea that that the קול of a person who davens bekoach, and it makes this thunder, and it's מתקן his own לב, and it straightens straightens him out so that now he can engage מצוות בשמחה: פי ידבר חכמות

והגות לבי תבונות. קול is a, we said, is a מתפלל that impacts others, but דיבור is something that impacts himself. I'm reading over here from the, what the know, wherever he's getting it, that that the קול and דיבור, that קול is something that has a broader impact, and דיבור is something that even relates to himself. והגות לבי תבונות, and as a result of this, the הגות הגות, the meditation of the heart, will will will have understanding. היינו הדיבור. So, פי ידבר חכמות היינו הדיבור. As a result of the דיבור, the end of that פסוק is והגות לבי תבונות.

היוצא מפי פוגע בחכמה. So the דיבור that comes out of his mouth will be פוגע, will strike his חכמה, his intellectual faculties, היינו בגלגלתא דמוחא, what he understands. ועל ידי זה והגות לבי תבונות, and therefore he's going to have, he's going to tap into the understanding, he'll have כוונה, he'll be able to be מתקן the עקמומיות שבלב. היינו שנתעורר על ידי זה הרעם, נתעורר הלב, כמו שאמרו: קול מעורר כוונה. That we see that koach, that kol is מעורר כוונה. So we see that first of all, in order to be מיישר his לב, he has to be מתפלל בכח, and this is it's going to do two things.

First of all, it's going to hit his brain, and it's going to cause the thunder that's going to come out, but also the koach itself is going to is going to impact his kavanah. So it has both impacts: the the the kol to the to the מוחין, to the brain so to speak, that impacts in the ra'am, that's able to מיישר himself, but also others, and also that the koach of the kol itself helps kavanah. In addition to the kol, a person needs yirat shamayim. He has to he has to be a yirei shamayim.

We spoke about this as well. וזה שאמרו חכמינו זכרונם לברכה: מי שיש בו יראת שמים, in order to break walls with his tefillah through others. A person has, the Gemara says, a person has yirat shamayim, his words are heard. To impact others, to break through those walls and to leave an impact, to make an imprint in somebody, דבריו נשמעין, his words shall be heard. כי מי שיש בו יראה, whoever has yirah, which is a בחינה of גבורות, קולו נעשה רעמים. His voice can make re'amim. The voice makes thunder, which has this impact.

כי רעם מסטרא דיצחק. Thunder we said is gevurah, it's like the בחינה of Yitzchak. Avraham is chesed, Yitzchak is gevurah, Yaakov is tiferet. כמו שכתוב: ורעם גבורותיו, ועל ידי זה, so we see that ra'am and gevurah are aligned, ועל ידי זה דבריו נשמעים, that people will hear the thunder, and even the עקמומיות שבלב could be straightened out through this. And therefore, his words will be heard. It'll have an impact. היינו משתמע קליה לבריאתא, that that his words will have an impact on others, כי תמן, because Or through yirat shamayim and the middah of גבורה, תליא שמיעה, that is שמיעה, a person being able to be receptive to somebody is תלוי, that is like we spoke about in תורה ג׳, of hearing music and nigun from

others that has an impact on the one who hears it לטוב ולמוטב. Over here, כמו שכתוב: השם שמעתי שמעך יראתי, that I heard Hashem and it was it was filled with fear. Because there was yirat Shamayim, therefore, I was able to be מקבל, I was full of fear, I was able to be מקבל your words. וזה, that through קול, a person who is מתפלל with כוונה and it causes the thunder that's מיישר the heart, פירוש: גיבורי כח עושי דברו, it's a reference to מלאכים who make words, לשמוע בקול דברו, they make possible for others to hear.

So, the the Zohar says that this is גיבורי כח is not מלאכים, it's צדיקים who are עושי דברו, they're מתגבר on their יצר. Therefore, לשמוע בקול דברו, they will be able to hear, so to speak, in tune with שמים. But we're going to interpret this פסוק based on our דרך. איתא Zohar: זכיין למשמע קלין מלעילא, they're זוכה to hear, they're in tune with like the bat kol that he hears and never stops. A person who's who's a גיבורי כח עושי דברו, so either we can say that מלאכים hear HaKadosh Baruch Hu, they're right they're they're in line, they're they're sensitive to HaKadosh Baruch Hu, obviously.

We can say צדיקים that are גובר on their מידות, they're they're able to be sensitive to hear לשמוע בקול דברו, to hear from HaKadosh Baruch Hu. But now what we're going to say is, היינו על ידי הגבורות that a person is מתפלל בכח, נעשה רעמים, he's able to make thunder which are גבורות, which is we said רעם גבורותיו, so רעם is thunder, ועל ידי זה הלב שומע that and through a person who is גיבורי כח, who creates the thunder and is able to make דיבור, so now the heart is לשמוע בקול דברו, the heart is people will be receptive to him.

והיינו: והגות ליבי תבונות, and that's why there will be meditation in the לב, כמו שכתוב: ונתת לעבדך לב שומע, a pasuk in Melachim that that is going to be that the listening, it shows that listening is dependent on the לב: ונתת לעבדך לב שומע. וגם דבריו נשמעים לבריותא and it'll be heard to others as well. וזהו: לשמוע בקול דברו referring to others. So, through a person having yirat shamayim, then then he he will be which comes through גבורה, which is associated with the thunder that he creates through his כח התפילה, it'll have an impact on him and others as well.

וזה בחינת קול שופר and now we relate it to the קול שופר and אילו של יצחק. It says, does shofar this really relates to the piece of Zohar that we said before that these מלאכים that create the sound that goes into the cloud that creates the thunder are really it's a it's a לשון of they're בני אלים, they create the אילים לשון to shofar. בחינת קול השופר, the שופר של איל, אילו של יצחק, that that that it's מעורר the זכות of עקידת יצחק on Rosh Hashanah. Again, this was given on Rosh Hashanah, even though it doesn't speak about Rosh Hashanah directly, בחינת: ורעם גבורותיו, that the קול of the shofar is a בחינה of thunder, and we said like we said in the Rambam: עורו

עורו ישנים. וזהו: אשרי העם יודעי תרועה, that people who are יודעי דייקא, it means יודעי, that there's a connection between da'at: אשרי העם יודעי תרועה, that the רעם comes from the moach, and it comes from the da'at. שיפגע הקול במוח, that the kol of the tefillah impacts him at the מוח, בחינת עבי מטרא where that's where the cloud the rain clouds are, so to speak, ויהיה בחינת רעמים and that's what causes the thunder, again, to be מיישר the lev. ומי ששומע תקיעת שופר מאיש ירא וחרד and like we said by neginah, a person who hears from the shofar from the appropriate source, a person of יראת שמים, בוודאי לא יירא כל השנה מרעמים.

He has that his fear from the shofar, he won't have to he won't have to have this gevurot during the year any other time, right? He doesn't have to be worried the rest of the year, because he had it he was sensitive to the thunder. He got that into him. כמו שכתוב: בקולות וברקים עליהם נגלית, that in the beginning by Har Sinai it says: בקולות וברקים עליהם נגלית, there's a revelation from קולות וברקים. ובקול שופר עליהם הופעת, and Hakadosh Baruch Hu appeared from a shofar. Once the shofar was in place and the person had this feeling of yirat shamayim, there was this גבורות, שבקול שופר הופיע עליהם מקולות וברקים that was through the קול השופר that Hakadosh Baruch Hu had them, and it saved them

from קולות וברקים, that it doesn't mention anymore afterwards any any more of the קולות וברקים once the shofar was in place. So, already we're halfway we're we're halfway through this that we said that again, we have an obligation to make the world into a better place to the extent that we can do it, to the extent that we can daven. When we daven, we have to know if it's before or after the gezeirah. Before the gezeirah, it's the regular הנהגה of the world. After the gezeirah, then we had then we have to either daven appropriately, we have to know how to relate to, we have to dress it up in different ways.

How do we know if it's before or after the gezeirah? By doing מצוות בשמחה, by being sensitive to the structure of the world, and the which we which we spoke about doing מצוות בשמחה. And then we spoke about how does a person do get get to this point where he can do that? By removing the עקמומיות שבלב, by davening b'koach and having that having having that impact at the moach to generate this thunder that's going to straighten him out so he can

get