LM 5.2 — BaChatzotzros, Part 2 of 2 · תורה ה׳

Okay, finishing up Torah ה' Bachatzotzrot, we are up to paragraph ד' on ה' עמוד ב' in the regular print of Likutey Moharan, paragraph ד', just to sum up where we are and then to jump into it right afterwards: We started off in paragraph א' saying that every person is responsible to make the world into a better place. There are many ways to do this. We are focusing, we were focusing on the element of tefillah, as tefillah has the capacity and the power to prevent a gezeirah, although the tefillah has to take on a different form depending whether or not it is before a gezeirah, where it is in the general course of things that Hakadosh Baruch Hu wants our tefillot.

After there is a gezeirah and there are already certain, certain things in place to execute on a negative gezeirah, so then the regular course of tefillah is going to be, there'll be certain blockages, in which case the tefillah has to take on a different form and so to speak disguised in a מאמר or סיפורים or in some other way in order to be effective. So, and if the tefillah is going to take on a different form, how is a person to know whether or not it is before or after a gezeirah has been made in shamayim?

And we said a person has to be sensitive to the spiritual realities and mechanics that are going on. In order to do this, a person has to be able to perform a מצוה בשמחה, which is not for ulterior motives, even including שכר, even including for good ulterior motives, but nevertheless for a person to really be engaged with רצון השם is to do a mitzvah for its own sake. So then when they are doing the mitzvah and they become sensitive to the, to the, to the way that the structure of the world and every mitzvah and the Torah is parallels תרי״ג מצוות and רמ״ח אברים שס״ה גידים and this exists in time and place and גוף.

So if a person is able to tap into רצון השם, then as they do it b'simcha, they'll be able to be sensitive also if there's something lacking in the simcha, lacking in the relationship, as it were, that's going on between Hakadosh Baruch Hu and Klal Yisrael, and they'll be able to see, based on this sensitivity, whether or not there is already a gezeirah in place, and even what the gezeirah, what the proper tikkun for that gezeirah is. How is a person going to come to do a מצוה בשמחה?

He has to straighten out the עקמימיות שבלב. He has to be able to straighten out some crookedness that might have, that might have come into his heart, and to do this, it happens through thunder, because רעם, thunder was created in order to straighten out a heart, and this happens through a כח התפילה as the, the, the קול and the voice is aroused with proper kavanah, so then that comes into his mind, and as the kol impacts with his mind, so then it will create thunder, which will further cycle back around and will be able to straighten out his heart.

So it's a little bit cyclical. A person has to be able to have the proper kavanah and yirah and koach in his tefillah, which will impact his mind. It will create, the kol is coming from a gevurah, and the mind, we're saying that the chochmah, the moach is coming from chesed and ahavah. We'll explore that more. That creates a thunder through that impact, and that goes back around and straightens out the עקמימיות שבלב so that he can come back around and daven, but this is how he straightens out his heart so that he will be able ultimately to engage מצוות בשמחה and be able to be sensitive then whether it's before or after the gezeirah, to know how to approach tefillah.

And now we are going to jump into paragraph ד', but just to give a little bit of a, to foreshadow a little bit, in order for this ra'am, for this thunder to be generated, a person has to make it that his kol is going to be appropriate. He has to be able to safeguard his yirat, his yirat shamayim, the, the yirah that's that is in his lev, which is where the kol is generated from, and to do this, he has to be able to keep his mind free of חכמות חיצוניות, of secular, certain types of wisdom, and ta'avot, perhaps also which are, are related to שמירת הברית.

And because not every person, once a person has sunk into this, it's very hard to climb out, so the tzaddikim, in a klaliyisdik way, this applies in a pratiyisdik way and in a klaliyisdik way also, the tzaddikim are able for the generation to help protect the, the generation and Klal Yisrael from these חכמות חיצוניות and the סטרא אחרא from coming in and impacting them. And this, this is going to relate to, as we said, that this was the first complete Torah that Reb' Noson heard from Rabbi Nachman, and part of what he was dealing with at the time was, it was a Rosh Hashanah time, this is ties into לשון of חצוצרות, how to have appropriate kavanah in tefillah, he apparently he was having a

challenge in that area, and also he was dealing with his father-in-law is from, from a background of being a מתנגד, and part of the challenges that Reb' Noson was grappling with as he was being drawn into Chassidus was how to understand the seeming infighting between tzaddikim, and this Torah also addresses what the makom is and the context that we are to understand when we seem to see tzaddikim that are fighting and that there are disputes, what that comes from. We're going to say that the tzaddikim and the that seem to be having disputes, number one that's coming to address this idea to keep the sitra achra out and why that appears to be infighting with tzaddikim.

And as a person is able to address this, again they're able to keep the sitra achra out, which will straighten their heart, which will be able to bring simcha, and further we will see going into paragraph ה' before we read this back into the penimiyus of the maamar of Rabbah bar bar Chanah and the pasuk of בחצוצרות, we will see that even this yirah, even though the yirah comes first and yirat ha'onesh comes first and this becomes the ikar, but it can only really be effective by joining, being משתף with אהבת השם.

So paragraph ד': אבל צריך לפנות את המוחין. So as much as we discussed the lev, we also have to discuss the brain and the seichel, and we have to have a pure heart, but also a pure mind. So it says, צריך לפנות את המוחין מחכמות החיצוניות, from חכמות הגוים. The note over here that in the one that I am using brings several other places from the Rabbi, but he brings from Torah צ״א that he talks about, we've discussed this before as well, if a person is looking at the sciences, so do do we look at them in their own right or do we look at them as really just an expression in this world of Torah?

We say that Torah he quotes as being חכמה עילאה and the חכמה the other חכמות of the עולם as being חכמה תתאה, the lower חכמה. If they are reflective, and we say that HaKadosh Baruch Hu created the world, right, we say we acknowledge there's gravity, there's certain there's Newton's laws, there are certain things in place, physics is in place, but the question is do we look at them and and on something and an end in their own right, or do we say, no, this is in place, why did HaKadosh Baruch Hu put this in place?

How does this reflect the realities of Torah? If they line up, so then be'etzem that's a function of malchut, that's a function of the levanah of accurately reflecting what HaKadosh Baruch Hu put in place, לית ליה מגרמיה כלום, that the levanah doesn't have anything in its own right. If we relate to those bodies of wisdom and knowledge as having something on their own that is separate from HaKadosh Baruch Hu, not only expression, so then that's a מיעוט הלבנה, as it were. It's not a complete reflection, it's not totally lined up.

It has its own thing, and that is what we described as being the גלות השכינה, because the שכינה is מלכות. And if the the מלכות is not accurately reflecting the the מלך is not accurately reflecting the the אמת of הקדוש ברוך הוא as it were, as it seems, so then it's as if the שכינה is in גלות, because what's going on over here, it's not it's not just that the שכינה שרויה, that we see an expression of הקדוש ברוך הוא, but it seems to be that there's a separation.

So a person has to turn his mind away from חכמות החיצוניות, וגם ממחשבות זרות, which we'll explain as being תאוה מחמץ. What's חמץ? So חמץ is based on a Gemara in Berachos. It says that Rav Alexandri when he finished davenen, he would say: רבון העולמים גלוי וידוע לפניך שרצוננו לעשות רצונך... This is the Gemara in Berachos, that we want to do Your will, ומי מעכב, שאור שבעיסה. What's preventing us? The שאור שבעיסה, the yeast in the dough. And what's the שאור שבעיסה? Rashi explains that that's the יצר הרע שבלבבנו.

So a person has to turn away from חכמות החיצוניות and also from ta'avah, which is chametz, which can come to sour the dough, שלא יחמץ את חכמתו בחכמות חיצוניות ובתאוות, that otherwise this is going to come to add fluff, to add air, and to like sour sourness. This is expression of the יצר הרע. And therefore a person has to be careful that he's not going to add this element of חכמה to his to his מוח, to his חכמה, to his brain, כדי שיוציא את הקול, so that ultimately when he davenes and the קול comes out, ויפגע במוחו, so the way that we explain the cycle is that the קול comes out and it interacts with his מוח, but the מוח has to be receptive.

And in order for it to be receptive, and יתעבד מיניה רעם, the thunder to come back around to straighten back the heart so that he can be בשמחה, it has to be that his that his is ideas and his מוח is going to be in the right place and not have this this spoilage. אבל כשגלגלתא דמוחא, when the mind is is clogged, it's אטום בטומאה, it has these external things, these exterior things that are clogging it up, whether it's מחשבות חיצוניות and ta'avot like חמץ, כמו שכתוב ונטמתם בם...

It's a it's a pasuk in Vayikra talks about מאכלות אסורות, and it says that they're tamei, and it says not just that they're טמא, אלא ונטמתם, because עבירות מטמטם. A aveirah clogs somebody up. So if a person is clogged up, אז אין קולו נשמע. So then if his mind, his heart is clogged, so then the kol is not going to be נשמע, ultimately won't create the thunder. So that's one thing to be careful of. The second thing to be careful of is: גם ישמור יראתו שממנו תוצאות הקול.

So again we're trying to explain we're trying to create thunder from the koach of tefillah and yirah interacting with his moach, the way we explained last time to create this thunder to straighten out the עקמימות שבלב. So we're now explaining things that can get in the way of not being able to create the thunder, either if his mind is clogged and therefore the kol won't interact interact with it properly or that the kol comes from the lev, which is where the yirah is housed also, and if there's something wrong with his yirah, which we'll explain in a second, so then the kol won't even be generated properly either.

What's What are we talking about yirah? כמו שכתוב so he says again, so he says שממנו יוצא זה הקול because yirah is in the lev and the kol comes out of the lev, and therefore, in order to create the the thunder, כמו שכתוב ורעם גבורתו, רעם, which is a kol, comes from is gevurah, is yirah, so we see that these things are both on the lev, that kol is coming from gevurot, and yirah is coming from gevurot, and since the kol comes here, שלא יהיה לו יראה חיצוניות.

So if the yirah, though, is יראה חיצוניות, which could be anything, in other words, automatically, if a person is we've we've expressed before that understanding the gravity of a situation does not undermine emunah. A person can fully understand that they're in a dangerous place, but they know 100% that they're on camera, somebody's watching them, they're manipulating things so that they can understand the gravity of the situation, know how to daven, know how to interact and connect with Hakadosh Baruch Hu. A person can be you know, upside down on a roller coaster and understand that they you know, that's not always the most comfortable feeling, even though that they know that they're there for a reason and that everything will be okay.

But when a person has this yirah, they their attention is shifted and they literally have this anxiety because of other factors, so mimela that's going to undermine to a certain degree that everything is sourced and coming from Hakadosh Baruch Hu and there for a reason, that Hakadosh Baruch Hu is in control. So if there's something faulty in their yirah, and the yirah is in the lev, and that's what's generating the kol, so it's only a pure kol that interacts with their moach, that interacts with their intellect that's going to properly generate the thunder.

So over here, if they have this improper yirah, so then their kol is not going to be coming out coming sourced in the right yirah and it's it's going to be not coming out in a way to properly create the thunder. וזה אם אין חכמה אין יראה, אם אין יראה אין חכמה, and we it was said over here, they the lev and the moach have to ultimately go together. In order to have a proper yirah, a proper awe, so there has to be chochmah there, meaning that if I go to the the biggest the גדול הדור, the biggest tzadik, I think we might have mentioned this example once before, and I say, "I, you know, I'm great friends with him." Well, in order to be

able to have a relationship with somebody, you have to know who they are. If you're sitting there bouncing up and down on a גדול's lap, and you say, "I'm very close with him," well, you've acknowledged not not even an element of his personality and his depth, like his pinky toe. So for you to say that me and him have a have a have a strong connection, well, you're looking at him as being perhaps a simple person, or maybe it's a five-year-old maybe it's a five-year-old person that's interacting and saying, "On the level that I understand him to be, we have a strong connection." That doesn't go to the depth of the connection if somebody understands who it is that they're actually dealing with.

On the other hand, a person needs yirah in order to get chochmah. A person who doesn't understand, let's say, I tell tell you a list of numbers and you have to memorize them. You're going to approach that very differently if it's just a random, you know, memory exercise, or if I tell you that if you're able to memorize this this this string of 10 or 15 numbers, I'll give you a million dollars. If there's no yirah, if you're not properly in awe of something, you don't understand what it is, so then you're not properly going to address, you're not going to internalize the chochmah either.

These two things have to go together. And therefore, the two things that are necessary in order for a person to generate the prayer so that it'll interact properly with chochmah are, number one, or at least in the order that we addressed them, that his mind has to be receptive to them, נקי הכלי, the mind can't be clogged up with other things. It has to be able to absorb the kol and ultimately interact with it to create this thunder. But the kol itself has to be pure in order to be to be able to reach the moach, and in order for that to happen, since the kol is generated in the lev and yirah is in the lev, it has to be that the yirah in

the lev is is appropriate towards yirat Shamayim, towards Hakadosh Baruch Hu, and that'll generate the appropriate kol. וזהו ירד גבריאל. Just to explain this, we're we're going to mention a מאמר חז״ל, so just to foreshadow a little bit so that we can read it straight, this is talking about when Shlomo Hamelech, it's a Gemara in Shabbos, in Sanhedrin, says when Shlomo Hamelech married Paroh's daughter, so we're going to to incorporate some of the ideas that we're trying to get at. So we're going to see that when Shlomo Hamelech, Shlomo who is חכמה, was wisdom, married the daughter of Pharaoh, which is חכמות חיצוניות and secular wisdom, so what happened was Gabriel descended.

He came down. Gabriel is representative of גבורה. When the when the חכמה became clogged up with חכמות חיצוניות, so then גבורה descended, as it were. It was like the like the the waste material when a person is purifying gold. Gold, we'll see, is represent גבורה and gold line up. So when a person is purifying something, there ends up being the waste matter. So the גבורה descended and it ended up being like we said that this יראה ש- יראה really stems from a good place. All the מדות really are coming down from Hakadosh Baruch Hu, but a person who uses this יראה and they're they have an awe or an an improper awe of things or anxiety of things, that's inappropriate יראה.

So Gabriel is going to he descends and descends outside גבורה, outside יראה, the negative side of these things, and we're going to see that he plunged a קנה into the sea, meaning קנה is a reed, but קנה also is like the windpipe, it's representative of קול, and when he did this, the קול became sunk into the to to the sea, like ים החכמה, when when the when the wisdom became impacted by these outside things, these outside considerations, so then the קנה, the voice the the he Gabriel sunk a sea into the reed, but the גבורות descended to be improper, and the קנה, the voice, the תפלה was impacted also, and therefore it was unable to to arise and create the proper thunder that we need.

And we and around this reed there was a swamp and silt that gathered around it, because once a person has this improper things, it becomes exponential and it builds itself, and ultimately, around this area is where the city of Rome settled, because once we have this, it becomes it it starts to spiral out of control and become worse and worse, unless a person can fight against it and climb out of it. Says inside, וזהו ירד גבריאל ונעץ קנה בים, that Gabriel descended and he planted a קנה, a reed, into the city, in into the sea, around which the debris came and the silt came and the city of Rome was built.

פירוש, Gabriel is גבורה, ומשתלשלת הגבורה, when גבורה, when Gabriel descended, and it resulted in this יראה נפולה, so it was not a pure yirat shamayim, but it was distorted, היינו יראה חיצונית, like we've been describing, נעץ קנה בים החכמה, so he planted a קנה in the in the ים, which ים is חכמה, so this this יראה נפולה it made it so that the קנה, so that the קול, like we said a קנה is a reed, but it's like a windpipe, was did not have the proper effect with the חכמה, so this it it it interacted with the ים, he planted the קנה in the ים, the קנה, the קול now that was distorted was not able to interact properly with the חכמה, it implanted improper

thoughts. קנה, דבחינת קול היוצא מן הקנה, היינו ידי השתלשלות... היינו, sorry, על ידי השתלשלות הגבורה, through the גבורה descending and becoming distorted, שבחינת סוסיפתא דדהבא, which like is the waste material of the gold, יראה is gold, זהב and יראה align conceptually, we'll take that for granted for now, so this is like the distortion of that, it's like the waste material of the gold, יראה חיצונית, which is outside יראה, and therefore what happens, נשאר הקול נעוץ באטימות השכל, the קול, which is the קנה, was now rooted in אטימות השכל, a stopped up שכל, it was rooted in the ים, it was rooted in the חכמה which was now distorted, ולא ישתמע לבריאתא, and once that happens, so first of all his tefillot would not be as

effective, would not be as heard, but we said also, why is it that some people do not seem to have the effect, they could be giving over over Torah, good thoughts, why do they not have the a certain impact with people? Because only a person who has yirat shamayim, his קול will be heard by by by הקדוש ברוך הוא, his tefillot, but also by people as well, in order to have the impact, it has to be coming from a place of yirat shamayim. So we're talking about the mind and we're talking about the לב.

What's the עיקר? והעיקר from these things is going to be the mind. The the עיקר from these things, in terms of either יראה נפולה, which we're saying that יראה is rooted in the לב, is a יראה of improper things, or a distorted חכמה from חכמה חיצונית, or for also from from thoughts about תאוה and things like that, the thoughts are the עיקר thing that we have to focus on, לשמור מוחו שלא יחמיץ. וזהו, so we shouldn't let improper thoughts and ideologies come in, v'zehu, and this is going to be the pnimiyus of the following pasuk, a pasuk in תהלים, גער חית קנה, it's really David Hamelech's prayer against Amalek, which is representative of secular wisdom, that Hakadosh Baruch Hu should rebuke the חיה, the the

the the חית קנה, the the the animal, the wild animal, but we're the way that we're going to read it is, כדיתא בזוהר, we're going to bring we're going to bring a Zohar, which again, that Gavriel plunged this this this reed into the sea and that's where Rome came, and extending forward, this gave a certain חיה, we're not going to learn it as an animal, but rather as a chayut, this gave a chayut to to the Sitra Achra, which ultimately aligned with Mitzrayim, and what what is it about a reed?

A קנה, קנה is also it's it could be easily snapped. So we're going to say that the Mitzrayim ruled the world, when the time came, so the Mitzrayim, who were like chametz, so on Pesach is when we got freed from Egypt, so that was when we were able to that the reed snapped, the קנה snapped, and the chametz was able to convert to matzah. How does chametz turn to matzah? So chametz is ח מ צ, and matzah is מ צ and a ה, so the מ and צ are the same, how do you turn chametz into matzah?

By taking the reed, the stem of the left leg of the ח in in the אותיות, if you cut that off, you cut off the left leg of the ח and you make a break over there, that turns into a ה. By breaking the קנה, by by גער חית קנה, by breaking the life force of the negative, this negative קנה that was implanted in the reed that created this negative ideology, by breaking off Mitzrayim, that's able to convert chametz into matzah. And so we have to engage in the avodah of breaking the reed when it's appropriate to be able to climb out of that and come back to our appropriate thoughts.

וזהו גער חית קנה, again in the פנימיות of it, it's not just to rebuke the the animal of the thing, but it's to rebuke to to break off the life force of this קנה כדאיתא Zohar, קנה ח' תשבר ותעשה ממנה ה', break off the left stem of the ח' and with with with being able to do that will create a ה', ותעשה מאותיות חמץ מצה, היינו שלא תחמיץ חכמתך, that the חכמה should not become distorted שכל with these חכמות חיצוניות and other תאוות that which again chametz is the yetzer hara, which is the שאור שבעיסה like our Gemara in Berachot, that that comes from the yetzer hara.

And how is this tikkun? This tikkun is through matzah, because what do we say? גער is like to fight back, to fight back, to push back, to break the חית קנה. This is going to be also a לשון of מצה, וזהו לשון גער לשון מריבה because גער is a לשון of fighting, and כי מצה is also a לשון of מריבה. There's a pasuk says אנשי מצותך יהיו כאין, the and the פירוש over there it's talking about people who are engaging fight and מצותך is a לשון of fighting back.

And over here, דצדיקיא עבדין מצותא בסטרא אחרא דלא יקריבו למשכנא קדישא, that the tzadikim, here we're going to start taking to the next level, that a person is not always able to do this. Again, as a person or as an individual, or over here you could say every person who is engaging this is also בבחינת צדיק, even though we're going to see this on an individual level, on a micro level, and on a macro level. On a micro level, every person who is engaging in this fight is a tzadik as in in that role, pushing back on this חכמות חיצוניות in order for it not to impact his his heart and his tefillah.

But we'll see also on a macro level, on a on a on a national level, so also as a person and the individuals are already suck into sunk into this and they're not able to do it, so then the tzadik tzadikim of the generation, they're going to fight back against the Sitra Achra to not not allow these negative influences to have their effect, היינו כשתשמור. And and this, by the way, so the the Biur HaLikutim adds, he says that when there when there seems to be this struggle the the so first of all, the tzadikim are going to be pushing back, but sometimes this takes the form that the tzadikim seem to be fighting with each other.

It's hard to understand, and we'll I think we're going to flesh it out a little bit, but their their fight and their dispute, as much as it seems to be, if you remember, we discussed earlier at the very beginning, and we're going to come back to it at the end, that there are times when tefillah and when certain avodah can't be direct, but it has to be almost an indirect an indirect tefillah or an indirect avodah, so that the forces pushing back, the סטרא אחרא, which is going to come and attack a person doing avodah, he wants to do something good, he's davening, and because there's already a gezeirah and there's certain כוחות הטומאה in effect, so those כוחות הטומאה are going to push back.

But when something seems to go almost like a a workaround, when something seems to be not directly engaged in avodah, so then the סטרא אחרא is not going to have this effect, and we're going to say even more than that, so over here, not only is tefillah going to be disguised, as it were, in a מאמר or in a story, but we're going to say that the tzadikim pushing back against the סטרא אחרא is actually going to take the place is actually going to form in the context of seemingly tzadikim who are they're they're fighting for the emet, they're fighting for the truth, and that'll take the form of the tzadikim of the generation appearing to fight with each other.

So certainly we see that the intentions of the tzadikim are not any simple matter as we relate to it, but what we're going to say further is that if a person was able to align to align his heart and his mind and be straightforward on his own, then this would not need to take place on the national level, because the reason that the tzadikim are engaging in this avodah, who they are l'shem shamayim, the reason that now, all of a sudden, they have to fight the סטרא אחרא in this roundabout way, where it's going to take the form of each one fighting principles of truth, but it's seeming to be personal, is because the individual didn't work on that in his own way.

So therefore, when a person sees tzadikim fighting, that itself is really, if he if he has the proper perspective, and this itself could be a tikkun, and he understands that why is it that he seems to see this conflict, where there should be רוחניות and it seems to be fighting, it's because he didn't work on it on his own, and now it has to seemingly take place on a higher level, and a larger level, larger in scope, and he takes that as a personal message saying that this wouldn't have to happen, or he wouldn't be sensitive to it, it wouldn't be impacting and bothering him, had he worked himself out and been totally l'shem shamayim, he wouldn't be shtert by this, and he wouldn't even

be seeing it, or it wouldn't have to happen at all. From the fact that all these tzadikim seem to be engaging in this dispute, and it seems to be impacting him, and this infighting, so that's really a message for what he has to work on. And that's our message in any situation. The question is, what is my avodah here, not necessarily commenting on things going on on the outside, but understanding how to internalize and why הקדוש ברוך הוא presents me with certain things. Everything in the world, the question is כל העולם נברא בשבילי, how am I supposed to interact with that, with that in terms of my avodah and my רצון השם without getting sucked into it.

And therefore, he says היינו כשתשמור חכמתך שלא יכנס בה חכמות חיצוניות, we're going to see what I just said inside as we go now, כשתשמור חכמתך שלא יכנס בה חכמות חיצוניות if a person would guard his חכמה שלא תהרהר בהרהורים רעים, he shouldn't have negative thoughts שהם בחינת קנה דסטרא אחרא. There's also זה לעומת זה. The same way that the קנה, which we said is the the the the reed, but a קנה is also קול and it's rooted in the לב and it could there's a positive קנה and a positive life force.

So over here, there's a קנה of the סטרא אחרא, there's the left leg of the ח, as it were, that it creates חמץ, which is a distortion in the mind כנגד קנה חכמה קנה יראה דקדושה, because each one whatever there is on the positive, there's that similar thing on the negative. על ידי זה תנצל מבחינת חמץ שהיא מסטרא דמותא. And through doing this, through fighting back, through guarding himself from these negative thoughts, he'll be saved from the chametz, which can cause a distortion and a a spoilage in his mind, which will prevent the tefillot from being effective and impacting with his moach and creating the ra'am to be the thunder to straighten out his heart so that he could do mitzvot b'simchah, so that he

can be sensitive and know how to daven before or after a gezeirah. כדאיתא: מחמצת, get this, מחמצת, the first letter is מ, the last letter is ת, that's מת. What are the three letters in the middle? Is chametz. מחמצת, תמן סטרא דמותא, that we see over here that this is the chametz, this yetzer hara is the side of mitah, is death. It's not chayut and a lashon of of life and a spiritual life, but rather this chametz is is associated with death. ובפרט, and therefore, as we see this represented with the tzadikim fighting, the tzadikim who are who are again on an individual level were pushing back, but even on a national level like we just explained before, כי כל מציאות מריבה שיש בין הצדיקים

השלמים, sometimes we seem to see disputes between צדיקים שלמים, אין זה אלא כדי שיגרשו סטרא אחרא. Really what they're doing is they are, in an indirect way, the same way that sometimes tefillah is clothed, they're pushing back against the sitra achra instead of being direct, but it's indirect, and it takes the place of of a tzadik fighting against a tzadik. So, the yetzer hara, the sitra achra is not going to push back against that. If they're fighting, of course, the evil, of course, the evil will push back.

Tzadikim are fighting with each other, so what they do is it's framed the way that it that it's presented to us through their on the חשבון הקדוש ברוך הוא makes it like this, but the way that it's framed is that the avodah is that tzadikim seem to be fighting with each other. וזה, the at least what we can get from this is stay away. When you seem to see something, it's not our dispute to get involved in. Our question is where do I stand vis-a-vis my avodah.

For me to comment and get involved, as is so common in in people that are that are each individually great in their own right, getting getting caught up with each other, that to get sucked into that is just to take the the חכמות חיצוניות and what got us into a negative place in the first place and just double down on that. וזה פירוש: אוזן שומעת תוכחת חיים בקרב חכמים תלין. The pasuk straightforward says that an ear that hears מוסר, בקרב חכמים תלין will in the midst of chachamim he will lie down, he'll be included, he'll be able to be zocheh to be mekabel and live with them.

However, we're going to reinterpret this pasuk as we do, in penimiyut. So תלין בקרב חכמים תלין, תלין is a lashon of תלונה ומריבה, and what we will reinterpret the pasuk is אוזן שומעת when a person hears that בקרב חכמים תלין that chachamim that tzadikim are תלין are fighting, תוכחת חיים he should take that as mussar and and and apply that to himself. כשאתה שומע מריבות בין צדיקים תדע, when you hear these fights, you should know, שזה משמיעין אוזנך תוכחה, you should take that as מוסר, על שפגמת בטיפי מוחך, because the טיפי מוח are so it could have to do with שמירת הברית, the the it's brought down in the ספרים Tanya talks about it close to the beginning that that when there's a father and

a mother, so the father is provided the זרע comes from from the brain, whatever exactly that means, that's where it descends. But so it could have to do specifically with שמירת הברית, but there's a פגם in the טיפי מוח, what's coming down from the from the area of chachmah. So since this a person should know that if he's like we've described, if a person is exposed to this to this dispute and that's how it seems to him, what that really means is that he had a פגם in his chachmah that he had to deal deal with on his own.

שעל זה נאמר: כל באיה לא ישובון ולא ישיגו אורחות חיים, it's a pasuk in Mishlei, everybody who goes to her won't return and he won't ultimately regain his his path of his path of life. He's not going to he's not going to be going in the right direction. And over here, it's it's brought that's there's a piece of Zohar that says על פגם זרע לבטלה שלא מועיל תשובה, ועל זה נאמר: כל באיה לא ישובון, but Rabbi Nachman explains in Sichot HaRan that no, chas ve-shalom to say that, that teshuvah doesn't work even for even for zera levatalah, because teshuvah works for everything.

We're reading it says Rabbeinu z"l says שאין דבר כן רק על הכל מועיל תשובה, ואמר שבזה המאמר בזהר אין שום אדם מבין הפשט רק הוא לבד, he's the one who innovated, who understood the real peshat, that really teshuvah works for everything, even a chet, even if a person was הרבה in the chet, a person did zera levatalah, but teshuvah will work. And really what this is talking about is foreign is foreign thoughts that got into the mind, מינות and כפירה and improper distortions in his chochmah, and he's not going to be able to climb his way back out.

It's going to be very difficult once a person already has a corrupted ideology, whether that's stemming from a philosophical thing or whether it's to justify ta'avot, however that is, it's going to be difficult to climb out. שאתה דבוק בסטרא דמותא, because he had chametz in his brain, he had this distortion, this spoilage בבחינת חמץ, which is בבחינת ירד גבריאל ותקע קנה in the chochmah like we've been describing. ותדע שזה הקנה היינו חכמות חיצוניות, that this kaneh that was stuck in, we're reading in everything that we've been describing, that this kaneh that was planted by the the corrupted and the fallen gevurot, the negative side of gevurot and yirah, interacted with the ים החכמה to create distorted thoughts, נעוצים בים החכמה.

ובודאי אם לא היה נפגם מוחו, if he wouldn't have had this pegam in his brain, if he wouldn't have had this distorted thoughts and ideology, לא היה נשמע לו המריבה שבין הצדיקים. So he wouldn't have everybody sees things through their own perspective. It's only because he has this corrupted way of thinking that he's looking at the tzaddikim who are who are addressing certain issues, and he's interpreting that sometimes it seems very very clear unfortunately, as fights between tzaddikim, but he should take that as a message to himself that that means that there's something wrong on his glasses.

And in the Sichot HaRan קפ״ב, I have it over here in my note, it explains that way that Rabbi Nachman, who is the subject of some controversy, was addressing it, that people that tzaddikim sometimes will almost create a strawman. He says he he says over here that that people will seem to be arguing on on Rabbi Nachman at the time, but he says really that they're not fighting against me at all, because if they would know who I truly am, not only would they not fight, but they would want to get close to me.

But rather, they have a certain idea of what's being represented, and they're fighting back against that idea, and it's not personal at all. And because they perceive that that a certain tzaddik is associated with an idea, and they're pushing back against this this issue in עבודת השם, saying because ultimately עבודת השם is, חס ושלום, הקדוש ברוך הוא אמת, so they're fighting back against a certain way that they feel is inappropriate, so that's what they're getting worked up about, which deserves to be fought against. And the but but it's not personal, and it's not against the tzaddik himself.

And he to the extent that he says if they even really understood what I represented, they wouldn't fight against me at all, they're fighting against these ideas, and from my perspective it's not to be taken personally. But weiter in the text, ואין המריבה אלא בשבילך. The reason that you see this fight as far as you're concerned is a message from heaven, and that's how you have to understand it. כדי שתשוב ממות לחיים, so that you will go back from death to life. Mavet is מחמצת, right, from chametz to מצה, מחמץ למצה, מחי״ת לה״א.

ותשוב מיראה רעה, מכל פגם, so you'll go away from your distorted ideology, from this distorted kol, kol is is coming from the לב, יראה is in the לב, מחכמה פגומה, from a distorted חכמה ליראה טובה, לקול טוב, ולחכמה טובה. וכשתשמר את מוחך מבחינת חמץ, and when you will guard your mind from this idea of chametz, and you will be זוכה ושלא יהיה אטום, that it won't be clogged up, אז יבקע קולך בגלגליך. Now that your now that your, cuz we said between the lev and the mind, we're focused more on the mind and distorted ideologies, more than just improper anxiety, because ultimately if a person doesn't understand things right, so everybody is understanding things through their own perspective, that's really the window that a person

needs to work on. And once a person's mind will be receptive, יעשה רעמים, it will be able to create the proper thunder, ויפשט העקמימיות שבלבך, which will go back and straighten out the crookedness of the heart. Simchah תזכה לשמחה, so we can attain שמחה, כמו שכתוב לישרי לב שמחה. Once we fix out the crookedness, we get out the עקמימיות שבלב, the person becomes a ישר. Once he's ישר, he has simcha. Once he has שמחה במצוות, so we said he's sensitive to the spiritual structure of the world and the realities, and now he will know whether it's before or after a gezeirah, knowing how to benefit the world through tefillah and what kind of tefillah to daven.

וזה פירוש אענך בסתר רעם, פסוק also it's in Tehillim, but it's a reference to like at the time of Mitzrayim that you cried out though, אענך בסתר רעם, when you called out in secret, I answered thunderously, although we're going to reinterpret this, אבחנך על מי מריבה סלה, and I tested you by מי מריבה. So we're going to say that מי מריבה זה בחינת מצה, this מי מריבה, which is where the by the the incident with the rock, the מי מריבה is a is a is a בחינה of מצה, בחינת מוחין, על ידי זה נעשה רעמים.

So one way, one way of learning is saying אענך בסתר רעם אבחנך, because you fought back, because you turned the chametz into the מצה, אענך בסתר רעם, so that's where the tefillah was going to come up and create the thunder and you war and you'll be answered. Another way of learning this is that you אבחנך על מי מריבה סלה, you were tested with conflict. You saw the tzadikim fight in conflict, but because you succeeded in that test, אענך בסתר, and you understood that really it was clothed in something else, so therefore אענך בסתר רעם, it was able to be almost as an clothed tefillah, and as you approach like that it was able to create the thunder which would appropriately interact with your lev to

create the simcha. ה, ותדע שצריך לשתף הגבורות, and now that we've explained the importance of yirah, so now we have to understand that even though yirah we'll see is the עיקר and it comes first, but really in order to properly have yirah it has to be partnered up with ahavah, because either one on their own is not going, it has to be a מיתוק. Either one on their own is not going to have the proper effect. If a person has only ahavah that's not reined in, it's not structured, so the ahavah, the love, can go in the wrong direction and go outside ד' אמות של הלכה.

It could be loving an inappropriate thing, there could be עריות. It's not going to be it's not going to be a structured feeling of giving to be productive. If a person has only gevurah, so then it could become they could become an אכזר, it can approach cruelty. So inasmuch as there has to be yirah, I mean yirah in Chochmah and Chochmah in Yirah, there has to be an awe, we have to understand and approach, we have to approach Hakadosh Baruch Hu, but it has to be mitzad understanding and expansiveness and and and a love that's ultimately the goal, עולם חסד יבנה, and it has to come together.

So ותדע שצריך לשתף הגבורות בחסדים. The Gevurot have to be, come together with Ahavat Hashem. Rabbi Nachman a lot of times will say Yirah and Ahavah, Gevurot and Chasadim, and this also gives him license and it allows him to be able to take Pesukim and to source the idea in different places where they're all really really aligned at the Shoresh. So he says the Gevurot have to be partnered up with חסדים, שמאלא בימינא. We associate Gevurot with the left side and Chasadim with the right side, כמו שכתוב: בגבורות ישע ימינו, with the with the saving strength of the right arm, but with the the Gevurot come together, the Yeshuah of Gevurot, that it's in order for to go koach el hapoal, to be able to

go from the potential to the actual, it has to only be through חסד, כי עיקר התגלות, because really the in order for the the brain to be Giluy, we said, in order for there to us not to be stopped up and should be a real Giluy of an understanding of Hakadosh Baruch Hu, is al yedei chasadim. The Chasadim is associated with the brain. That's really where it happens, כמו שכתוב: שב לימיני. Shev means to sit, but we can interpret it as to wait, that the Gevurot have to be wait to it have to wait to be tempered by the Chesed.

שב, the Gevurot should sit until the yamin comes, has to be tempered by the Chesed so that there won't be harsh decrees. And ultimately, שב לימיני, and the end of the pasuk is עד אשית אויביך הדום לרגליך, until I will place your enemies, which over here we can learn as the the negative element of Gevurot and the gezerot will become your footstool. The Gevurot can't just go as unbridled Gevurot, but once the Gevurot have a מיתוק and they're associated with חסד and with אהבה, so that's where they'll be productive and ultimately the negative negative יראה will will be able to be conquered and the גזרות that come from them will be able to be conquered.

וכן, וכן, so also besides for the the the חסדים which are אהבת השם that is able to when when it's what we said that that makes it that there's going to be a גילוי in the חכמה, that it's going to ultimately allow a person to become unstopped up, to unstop up his mind so that the תפילה the קול can interact with his mind properly and and straighten out his heart, צריך לשתף אהבה מיראה כדי שיתעוררו רעמים, that in order once we align אהבה and יראה, then this קול will produce the proper thunder, וזה מסטרא דימינא מוחא חוורא ככספא.

So this just is showing that on the right side that the מוח, the intellect, is is is aligned with חכמה because that's how we're saying it, that the יראה is in the לב and the חכמה is in the מוח, it says מסטרא דימינא, that the right side, which is חסד, which is אהבה, מוחא חוורא ככספא, right, we said that יראה is gold and that and that אהבה or חסד is like silver, is like the white, so therefore the מוחא חוורא, the white brain, the brain matter ככספא is like silver.

So this this just shows this alignment so that we can see what we're talking about, that the יראה is interacting with the חכמה, that the קול from the לב is interacting with the מוח which is חסד. וזה, and now we're going to see another פסוק: וישב הים לפנות בוקר לאיתנו. Earlier we've already spoke about Mitzrayim in the context of the reed and אענך בסתר רעם talked about Mitzrayim, so another פסוק: וישב הים לפנות בוקר לאיתנו, by קריעת ים סוף, that the when when it turned towards morning the sea returned to its might.

So the way that we're going to interpret this: וישב הים, because we said that the ים is חכמה, לפנות בוקר, בוקר is like Avraham Avinu we're going to say is חסד, we're going to see this in the pesukim, לאיתנו, so we're going to see this interaction that because the חסדים tempered the גבורות, that allowed the Jews to pass through the sea, to be able to get over the גזירות, to subdue the גזירות and and their אויבים, their enemies as it were, like we just saw. Now we're reading that into the פנימיות of this pasuk: וישב הים היינו ים החכמה, לפנות בוקר דא בוקר דאברהם, בוקר morning, אברהם זריזות, it's זכות of Avraham that they were able to get through the Yam Suf.

So we see that וישב הים לפנות בוקר is a לשון of the חכמה and the חסד, בבחינת אברהם אוהבי. So we see that Avraham and אהבה, the right side, all line up. לאיתנו דא גבורות, היינו בבחינת קול רעמך בגלגל. What does it mean לאיתנו, to its strength, which is גבורות? That means that the קול רעמך, that the voice of the thunder בגלגל, that the יראה interacted with the גלגל, which is the mind, which is חסד. So now we see this idea of the interaction of the יראה of the of the sound of the thunder interacting with the גלגל in order to to create the necessary the necessary רעם to go forward, and that was how they ultimately were able to get through the sea, because

the Jews were able to have this זכות to get through the sea by the שיתוף, by this interaction between the גבורה and the the גבורה and the חסד, גבורות and the חסדים. וזהו מים רבים לא יוכלו לכבות את האהבה. So now we see we're going to see that the עיקר, even that that the עיקר is going to be through the even though the עיקר we said is the יראה, but it has to function through אהבה. מים רבים לא יוכלו לכבות את האהבה, פסוק in Shir HaShirim, that the mighty waters were not able to extinguish the אהבה, the chasadim.

מים רבים, we're going to say, are אומות העולם, this is the sitra achra, these many waters coming from wherever, because we said that מים in ים is chochmah. מים רבים is all these chochmot, these ideologies coming from other place. These could not extinguish the ahavah, which we're going to say is the this the שיתוף of ahavah and yirah. The the the מים רבים were not foreign ideologies were not able to be machmitz our moach, they were not able to to sour our thoughts, כי עיקר התגברות, because the ikar strengthening and the fight against the sitra achra is על ידי אהבה, right?

So that's why we say that the מים רבים לא יוכלו לכבות את האהבה, that the and the ahavah is the chasadim is the brain, so we see that they weren't able to put that out, that that's why we see that really the the the primary thing that allows, we're going to see, the the the koach of the yirah to have its effect is really going to be the ahavah. That's why they couldn't extinguish the ahavah. כמו שכתוב שב לימיני, like we saw the pasuk before, that even the gevurot have to sit and wait as it were until the yamin, until the ahavah is what gives it the ability to go forward and to have its desired effect.

וזהו פירוש אל הכבוד, the end of the pasuk is הרעים, the lashon of Kel is going to be chesed, kavod we're going to see is associated with chochmah, and chochmah is in between chesed and gevurot. קל הכבוד הרעים, they'll line up, Kel is chesed, kavod is chochmah, and הרעים, רעם, thunder is going to be gevurot, it's between the שיתוף. קל דא חסד, the the language of חסד, כי חסד אל כל היום is the pasuk, so חסד is aligned with the name of קל, this is אהבה. כבוד דא חכמה, כבוד is aligned with חכמה, כמו שכתוב כבוד חכמים ינחלו, that through חכמה a person is זוכה to כבוד חכמים, through חכמה a person is זוכה to כבוד.

הרעים דא בחינת רעמים, and הרעים or thunder is לשון of רעם, היינו גבורות, and therefore we see that the tefillah has to be with both יראה and אהבה in order to be effective, in order to have this this רעם, then where the tefillah has to have both. בחינת רעמים, okay, it's just the end of that that that phrase, בחינת רעמים. וצריך and therefore צריך לשתף עמהם אהבה, a person in order to have the desired effect has to again, the קל הכבוד הרעים, that everything has to go together כדי שיפגעו in order that the קול, over here we're talking about רעם, but really thunder is the ultimate result of the קול, we're really talking about again, it's a cycle, the קול is generated in order to

interact with the מוח, so the יראה interacts with the the גבורות interact with the חסדים or the יראה with the אהבה in order to come back around, create the thunder to impact to to to straighten out the heart. וצריך לשתף עמהם אהבה, a person is mixes in the אהבה and the יראה כדי שיפגעו, so it'll strike בכבוד בבחינת חכמה with the with the מוח, with the חכמה שיעשה מהם רעמים to create the thunder ויתגבר על אויביך in order to be able to put down the enemies or to get through the sea or to put down the גזירות that we need, כמו שכתוב שב לימיני, that the gevurot waits until the until the the the ahavah is able to interact is able to interact with it.

Okay, so that's that that's where we're holding so far, and now we're going to read this into Rabbah bar bar Chana. But so and we've been summing up as we went along, again, a person has to change the world through tefillah in order to have the appropriate tefillah you have to know if it's before or after the gezeirah. In order to know if it's before or after the gezeirah you have to do מצוות בשמחה for their own for their own purpose, not even for an external, not even for reward, in order to sensitize oneself to the spiritual state of the world and to רצון השם.

Once he's sensitive to that, he'll be able to know if it's before or after the gezeirah and how to daven. In order to do that, a person has to to make sure that he doesn't have a clogging up of the mind or a displaced yirah in order that the thunder will be able to be created appropriately, and we explained the place, if he can't do that, how the tzadikim are able to help accomplish that, and how he should relate, therefore, to the fights between tzadikim. And it's a פירש.

אמר רבה בר בר חנה: זימנא חדא הוה אזלינן בספינתא, there was one time I was going in a boat, וסגיא, we're going to explain all this, וסגיא ספינתא בין שיצא לשיצא דכוורא. So if you can imagine a large fish that has a fin by its head and a fin by its tail. So we're going to say that the boat was going, like, in the opposite direction of the fish. So the fish is, let's say, going left to right and the boat is going right to left, and as they were passing each other, so the the boat was going, let's say, under the fish, between the fins, from the head, they were they were crossing each other from head to tail.

תלתא יומי ותלתא לילוותא, it took three days to go past the length of the fish, even though they were traveling opposite each other, we'll see, at very fast speeds. איהו בזקיפו ואנן בשיפולי, the fish was going upwind and the boat was going downwind. Right, a boat has sails, boats nowadays boats have motors maybe, but then the boat went downwind. So the fish, so to speak, was upwind, the boat was downwind. The fish was up high, and the boat was down below. וכי תימא לא מסגיא ספינתא טובא, maybe you think that the boat wasn't going fast, כי אתא רב דימי אמר: כמיחם קומקומא דמיא, in the time that it took, ten minutes I don't know, a kettle to heat up, מסגיא שיתין פרסי, the fish was,

what, a tremendous distance of sixty פרסה. ושדי פרשא גירא, and if you want to know, there was a rider that shot an arrow וקדמה ליה איהי, and the boat went even faster than the arrow. ואמר רב, very clear, ואמר רב אשי: ההוא גילדנא, this fish is called a גילדנא, דימא הוה, that's what the fish is called, דאית ליה תרי שיצי, that has the two fins. First, we're going to define our terms, and then, after we define our terms, we're going to fit it back into the ma'amar of Rabbah bar bar Chana, and we're going to explain how this shows all of the concepts that we are talking about in this Torah.

ספינתא, we've had this already I think the third time, is לשון חשיבות. The לשון of צפון in Aramaic is חשיבות. דא בחינת גבורה, יראה, כמו שכתוב: יראת ה' היא אוצרו. The pasuk says יראת ה' is Hakadosh Baruch Hu's treasure house, that this even though we said in order for them to have impact, they need to be joined together with ahavah. However, however, the the otzar, the chashivut is in gevurah, in יראה, שהיא עיקר החשיבות, which we said is gold also, it's aligned with gold. שיצא זו לשון צרה.

The lashon of a fin, שיצא, is a representative of the idea of צרה, כמו שכתוב: אכלם כרגע, it's a pasuk by Korach, I'll destroy them in an instant, ותרגומו: ואשצי יתהון. The Targum of that is ואשצי יתהון, there's no tzarah greater than destruction, so שיצא is destruction. תלתא יומי ותלתא לילוותא, three days and three nights, דא בחינת מצות. That's a representative of mitzvot, שיש בהן, there's three types of mitzvot. We talked about חוקים ומשפטים, but he says מושכלות, things that seem to make sense in the way that our mind human minds understand things, don't steal, don't kill; מקובלות, things that are a tradition, they make sense, but we have them through tradition.

Now that we have שבת, מועד, we are able to see how it aligns up with things, we're able to get a tremendous benefit of it, they make sense, but we only know them through tradition; וחוקות, things, שעטנז, things that we don't even understand. So three things are representative of mitzvot. Why day and night? כתיב בהם: והגית בו יומם ולילה. So three days and three nights are representative of mitzvot. איהו בזקיפו ואנן בשיפולי, the fish was going upwind and we were going downwind. It was above, we were below.

What is this? זה בחינת ישמח ה' במעשיו, that we were coming towards הקדוש ברוך הוא, הקדוש ברוך הוא is b'simchah over his creations. There is a simchah of הקדוש ברוך הוא, and the simchah we said is מלובש, it's clothed in mitzvot. רצון ה', when things are the way that they're supposed to be, there's malchut, when רצון ה' is מקוים, that takes the form of mitzvot. That רצון ה' is mitzvot. And therefore HaKadosh Baruch Hu, when we're doing mitzvot, HaKadosh Baruch Hu is בשמחה, ישמח ישראל בעושיו. And therefore we are at peace, we're satisfied, we're aligned, we're b'simchah, we're exactly where we should be with our Creator, we're also b'simchah.

כמיחם קומקומא דמיא, when a kettle gets heated up, דא מוחא. So we're going to see that mocha, the combination we're going to see is a kettle heated, moisture is going to be like mocha, we said like the drips dripping out of the brain, that's going to be moisture is going to be chachmah, heating up is like the lev. When you have this combination of gevurot and chasadim, so that's like a kettle getting heated up. So the moisture is the מוחא, כמו שכתוב: ונוזלים מן לבנון, drips. מן לבנון is the white of the mind.

מסגיא שיתין פרסי, and it in that in that amount of time, so it said the sefinah traveled sixty פרסה, דא בחינת גבורות, ששים גבורים. But why is sixty representative of gevurot? Because it says it says a pasuk in Shir HaShirim that that ששים גבורים סביב לה, that sixty is representative of gevurot. ורעם גבורותיו, so therefore through the ra'am, which is which is בחינת גבורה, we see also that this lashon of sixty and that's how the through the gevurah is how the drips come out of the mind again to create the thunder.

That's what we've been saying all along through this combination of the the heat in the kettle, of heating up the kettle through the combination of yirah, gevurot and and the chasadim or yirah and ahavah, that's what creates the thunder. וחזא דפרשא גירא, when the rider shot an arrow פרשא דבחינת חסד, a rider, a lashon of perush, of explaining. There's Torah the the it says there's a pasuk in Mishlei: פיה פתחה בחכמה ותורת חסד על לשונה. The so the Chazal say is there a Torah of chesed? Torah of chesed is expansive, it's teaching.

So the rider, but it's a lashon of פרשא, a לשון of being מפרש something is חסד, שמוציא לאור תעלומות. It brings to light hidden things. דברים מצומצמים, הוא מפרש אותם. It explains things. חציך sorry, skip a line, גירא דשדר חציך ותהמם. פסוק in Tehillim that your arrows גירא is an arrow. He sent your arrows and will create panic. דבחינת שב לימיני. So again we see that the the rider shooting the arrow, the פירושא is chesed, the arrow is the arrow is representative of gevurah, and therefore when the chesed and the gevurah combine, that that's that that's how we ultimately have to move forward to create the to create the thunder to go back to the heart.

קדמה ליה איהי. The boat, however, comes first, the ספינה. What did we say? צפון, and we said that the ספינה is representative of yirah. That's the יראת ה׳ היא אוצרו, דבחינת יראה שהיא קודם, שהיראה קודמת, even though it needs the אהבה, שב לימיני, even though it needs the ahavah in order to have the appropriate effect, but everything starts with yirah. You can't approach anything, being, you know, going over to somebody, give him a hug and you don't have the proper respect of him, you don't know if it's the you don't know if it's a kid or the grandpa, you don't know who you're talking to.

Chochmah yirah yirah chochmah, in order to form a proper relationship, there has to be a proper awe, proper respect, a proper framework, and therefore the yirah and the yirat ha-onesh, it's wonderful to have yirat haromemut also. If you don't know the actual consequences of something, if the fire touches it, it will burn, that's yirat ha-onesh. It's wonderful to not do it because you have loftier thoughts. A person needs to have yirah to understand the reality of things. Yirah is also a לשון of ראה, by the way, of to see.

It's an actual acknowledgment of consequences in the proper awe, כמו שכתוב ראשית חכמה יראת ה׳, before chochmah, which is chasadim, comes yirat Hashem. That that's what ends up that's what ends up coming first. And therefore we're going to read this whole thing now that we've explained it into the מאמר of Rabbah bar bar Chana. I will just say it outside and then we will see it inside as we go through, that one time we were traveling on a ספינה, says Rabbah bar bar Chana, and we were delving into the nature of yirat Hashem to recognize its importance, and we were going between the fish's two שיצא, its two fins, meaning that we were learning that there's two possible types of problems, there's before the גזירה,

there's after the גזירה, and we had to understand. So whether it was before, after the גזירה, in order to sail it took the ship three days and three nights in order to know, meaning whether or not it's before or after the decree. So we have to we had to we the the way to to do that is to engage in מצוות בשמחה. We have to engage, right, the three days and three nights are mitzvot, we had to engage in mitzvot b'simcha in order to know whether it's before or after the decree, to understand how to daven.

And if you think that the ship was not sailing quickly, in the time that it takes to heat a kettle of water, it went sixty פרסה, meaning to arouse the joy, a person, first of all, has to free his heart of the עקמימיות, of the crookedness, which is done through the element of יראה, which means the רעם, the thunder that's generated, we said, when the voice, when the קול of יראה strikes the mind of חסד, that able to generate the thunder to straighten it out by by elevating the fallen גבורות.

So we we said that in the time that it takes to be able to heat the kettle of water, this this this combination, so that's what what's able to generate the sixty, the גבורות, that's what's able to generate the proper thunder to ultimately fix the heart. And we said that a פרשא shot an arrow, the the חסדים tempered the גבורות, and but even so, the ship preceded it, meaning that still the element of יראה comes first. Then comes Rav Ashi at the end and he explains that the fish was a גילדנא, and we'll see why that is, why it's framed as the why it's framed as the גילדנא, that that's really representative of of of certain שמות of Hashem, that a person has to do

a מיתוק of the דין, a person has to the גבורה comes first, but how does a person relate to a גבורה? When a person wants to fix something, he has to fix it at the שורש, and this is going to be a name of Hashem that's associated all the way at the שורש of what creates the גבורות, it's going to be at בינה, and therefore that's where this fish, that's where this straightening out of the גבורות took place in order to have the desired effect. Let's see inside.

שרבה בר בר חנה סיפר שהלך כל כך במידת היראה, he was going into this sugya of יראה. וראה גודל כוח היראה עד שיכול להבין על ידה בין קודם גזר דין בין לאחר גזר דין. So he was delving into this sugya about being able ultimately to align the mind, ultimately to be able to daven appropriately, and he had to understand whether it was before after the גזר דין, בין שיצא לציצא, right? We said שיצא לשנצרא, one between one fin and another. והדר מפרש איך יוכל להבין, how would he know?

היינו על ידי המצוות שהם בחינת ל״ט יומי, that he through doing the mitzvot the appropriate simcha, that's how he would know whether it was before after גזר דין. He would be tapped into the spiritual structure through רצון השם. יוכל להבין, he would know. ודווקא כשעושה אותה בשמחה, that's only through doing mitzvot b'simcha. ועל ידי שמחת המצוות יוכל להבין. Why? כי הקדוש ברוך הוא משמח במעשיו, since HaKadosh Baruch Hu has this simcha connection with us. ושמחה היא מתלבשת במצוות, and HaKadosh Baruch Hu's simcha, רצון השם, is clothed in the mitzvot.

That is רצון השם. When a person does the mitzvot not from an ulterior motive, but because he has the ratzon, he's engaged with רצון השם, then ultimately he'll also be able to tell whether or not there's a pegam in that רצון השם. כנ״ל. ואנחנו משמחין למטה גם כן בהקדוש ברוך הוא, and we have this corresponding שמחה, כמו שכתוב ישמח ישראל בעושיו. ואין רצונינו בשום שכר, and we're not doing it for an external motive. אפילו שכר עולם הבא כנ״ל. וזהו איהו בזקיפו ואנן בשיפולי. The ship was up when we were down.

He is up top, we are below. לפי שמחתו, שמחתו כן שמחתנו. Our ratzon is aligned with רצון השם. ועל ידי זה אנחנו יכולים להבין, and therefore we'll be able to understand what the spiritual matzav is. והדר מפרש איך להשיג בחינת שמחה, how do we attain the simcha? על ידי בחינת רע״ם, through thunder. וזהו כי אתא רב דימי אמר כמחם קומקומא דמיא. It's only through thunder that we can bring ourselves to the simcha that straightens out the עקמומיות שבלב. So that's what it says, in order to heat up in order to heat up the kettle, היינו בחינת קול רעמך בגלגל, that the kol from yirah that impacts our mind, our brain, creates thunder.

שיתין זה בחינת גבורות. 60 is a בחינה of גבורות. הפוגעים בגלגלתא that are פוגע, that impact our mind. Maybe I said the reverse before, sorry. ונעשה ממנו רעמים, that's where the thunder comes from. ונשמע קלא, and therefore the לב will be able to be receptive to this kol. וזה בחינת הקול מעורר הכוונה. Oh, sorry. ונשמע קלא, and the kol will be heard from the לב, וזה בחינת קול מעורר הכוונה. When a person daven out loud, that creates the kol, and that's going to be heard by the brain, that's going to create the kavanah.

בחינת לא נבראו רעמים אלא לפשוט עקמומיות שבלב, and a person is zocheh to this b'simchah. Really it's cyclical because the kavanah in the lev is able to be heard, right, where a person doesn't have an improper yirah, that's heard by the mind as long as his mind is not clogged up. That creates the thunder. The thunder straightens out the heart, and then that goes into the next cycle and he's able to also have better tefillah. והדר אמר שעיקר התגברות הגבורות, so in order though, however, this is really addressing the first stage that the kol is going to impact the מוח.

However, what happens if the מוח is clogged up? The עיקר התגברות on the סטרא אחרא in order to be successful with גבורות אינו אלא על ידי חסדים. So in order to be able to do this, however, in order for the גבורה to have the proper desired effect, it has to be through including a שיתוף with חסדים, וצריך לאכללא שמאלא בימינא. So the left and the right so to speak have to go together, כנ״ל, like we saw the pasuk so many times: שב לימיני, right, that the גבורות have to wait for the ימין, חסד לאברהם.

ואף על פי כן, and even so, even though we need the yirah and the ahavah to have the desired effect, צריך להקדים את היראה. Really the yirah comes first, that's primary, it's just that it needs the ahavah to have the