LM 5.3 — BaChatzotzros, Part 2b · תורה ה׳

כי בעל אבידה מחזיר על אבידתו. So, okay, this is a a new concept that we say that the man, a man is chesed, and a woman, a man is the, in our language, a man is the noten and the woman is the mekabel. The man is more expansive, and the woman, right? The man gives the zera, the woman turns it into a child, it's more structure. The man is the one who's seeking, and the woman is the one who's being sought. Over here, a בעל אבידה, the one who lost an object is going after his אבידה, so we're going to say that what's being sought first, even though the man is chesed, but what, but what's being sought is the אבידה, כמו שאמרו רבותינו זכרונם

לברכה בקידושין: דרכו של איש לחזר על אשה, משל לאדם שאבדה לו אבידה. The same way a man goes after a woman, a בעל אבידה goes after the אבידה, so now we'll see inside, פירש: כי אהבה הוא בחינת איש, יראה בחינת אשה, כידוע, ועל כן צריך להקדים את היראה. So the first thing being sought, the first action is going to be the yirah, although it's going to be meshutaf with the chesed, because the chesed is going to it, but the first thing that's the the primary focus is really the yirah, even though it needs the ahavah in order to have impact, כי אז תבוא אליו האהבה ממילא, and then the ahavah, that since the man is going after it, the ahavah comes as well, כי האהבה

הולכת ומחזרת אחר היראה תמיד, כי בעל אבידה מחזיר על אבידתו, כנ״ל, כך שמעתי מפי הקדוש בפירוש. Okay, but in any event, so he's he's tying this in. It's almost like a side point to to, not not a hundred percent in the flow of what we're talking about, but that that's where we see the yirah is primary. וזהו בחינת: כשחזא דפרשא גירי, when the פרשא, when the rider, who represents, מפורש, who represented chesed, shot out an arrow, and an arrow is yirah, so what did we see? That the first step that that the first step, that the the that the the rider of the פרשא we said is chesed, however, we're going to say even though he shot an arrow, the boat, which is yirah, went

first, that overtook it, that was primary. ואמר רב אשי: האי גילדנא דיימא, האי גילדנא דיימא, this fish is the גילדנא דיימא. We're going to see that גילדנא is representative of all of the shemot of הקדוש ברוך הוא that represent gevurot and yirah in its fullest form. גילדנא הוא בחינת שם אלף גימל למד אלף, it's the שם השם of אלף גימל למד אלף שהוא בחינת גבורות, it's a name of Hashem that's representative of גבורות, כי הוא ראשי תיבות: אתה גבור לעולם, and the name of השם אלף דלת נון יוד.

So if you take the first three letters of אתה גבור לעולם, that's אלף גימל למד, and the אלף of of אלף דלת נון יוד, that's that's a that's a name of אלף גימל למד אלף, that's one שם of Hashem that's representative of אתה גבור, כמובא, like it's brought in the זוהר, כי גילדנא הוא אותיות, if you have to reuse the אלף, but if you break out the letters, it's it's the אלף גימל למד and the שם of אלף דלת נון יוד בשלמות, היינו שם אלף גימל למד אלף, כנ״ל, which is representative of din.

Okay, and if you go through this, there's a lot of, you know, the notes talk about if you say if you spell out אלף דלת נון יוד, meaning אלף is אלף למד פא, למד is למד מם דלת, so that ends up having thirty-five letters, and the gematria of אלף גימל למד אלף is למד is thirty, and גימל is three, and two אלף's, and it ties into the fact that that the שם, שם associated with מלכות is לשון of בית וו כף אלף, which is חילוף, just I'm only mentioning that there's a there's a way of looking at letters of חילוף, taking a word and saying what letters come after that.

So the name אהיה, what comes after the אלף is a בית, and after the ה is a וו, after the יוד is a כף, and after the ה is a וו. Anyway, this gets into שמות, it's for our purposes, we're not going to go into it. But for our purposes, we see that the גילדנא is representative is representative, the name of this fish is representative of all of the all of the elements of yirah for what we need, because the name of אלף גימל למד אלף is associated first of all with אתה גבור לעולם and the name אלף דלת נון יוד, so it's אלף גימל למד is the ראשי תיבות plus the name of אדנות, and also because it's a חילוף of the לשון of

בית וו כף אלף, which is associated also with מלכות and יראה, because it's the חילוף of the name of אהיה, and and the name בית וו כף אלף, so וו and וו is twelve, כף is twenty, that's thirty-two, בית is thirty-four, and with the כולל, the gematria of בית וו כף אלף and אלף גימל למד אלף is the same. Okay, for what that's worth, at least we'll reference it. Anyway, וזה פירוש: בחצוצרות, now we're going to come back to the pasuk that we started off with, and we're going to read the entire פנימיות of this Torah into this pasuk.

וזה פירוש: בחצוצרות וקול שופר, היינו על ידי בחינת קול דנפיק, that that the the whole פסוק is בחצוצרות וקול שופר הריעו לפני המלך ה׳, with trumpets and the sound of the shofar, they'll call out in the name of Hashem. ירעם הים ומלואו, the ocean will thunder, תבל ויושבי בה, the world and everything in it, נהרות ימחאו כף, the rivers will clap together, יחד הרים ירננו, and together, the the mountains will sing. Let's see: וזה פירוש: בחצוצרות וקול שופר, היינו על ידי בחינת קול דנפיק, because of the sound that comes out of the tefillah of the shofar, כנ״ל, so then that that's going to be a קול which is בחינת יראת שמים.

על ידי זה, through this, ירעם הים. ים we said is חכמה, there'll be thunder together with the חכמה, because the brain is חכמה, נעשה בחינת רעמים. So together with the sound, with this קול that impacts with the ים, with חכמה, it's going to create רעמים, thunder, בחינת קול רעמך בגלגל. דא בחינת תבל ויושבי בה, the world and everything that's in it, הוי בחינת ליבא ועורקין. So this is going to create a thunder, and it's going to be meyasher the lev from all of its crookedness, meaning תבל ויושבי בה.

תבל means the world and everything in it. However, דא בחינת ליבא ועורקין, this is the heart and everything associated with the heart דיליה, because the, ליבא ועורקין דיליה, of it, the heart and all of its arteries. Why? תבל is if you take out the ת and you're left with the letters of ב and ל, or ל and ב, we said in an earlier Torah, ת is a לשון of carved. תבל is carved on the heart, ת and the letters lev. So it's carved on the heart, and even on the everything that's associated with it, the arteries, it'll be meyasher not only the heart, but everything, everything that interacts with the heart, every part of a person's personality will be now straightened out by this kol

interacting with the chochmah that creates the thunder, כמו שאמרו לא נבראו רעמים only to straighten out the heart, כי תבל אותיות ת and lev. ת is לשון רשימה, ת is a לשון of carving out or making an imprint, כמו שכתוב והתוית תו, שנרשם הקול בלב, because the kol will be impacted into the heart, כמו שאמרו לא נבראו רעמים. That the thunder that came is specifically there in order to straighten out the heart. ועל ידי זה נהרות ימחאו כף, and now a person will be able to come to simcha.

Through this that we just discussed, the rivers will clap, בחינת שמחה כנ״ל, ולישרי לב שמחה. Once we straighten out the עקמומיות שבלב, there will be simcha, which is represented by נהרות ימחאו כף, the rivers clapping. And ועל ידי שמחה, יחד הרים ירננו. And through the simcha, we'll have a מצב of yachad, of הרים ירננו. We'll come back to yachad. Really, you could say that it will be a certain achdut of Hashem, but we're going to interpret it a little bit differently: יחד הרים ירננו, back, רינה לשון תפילה.

Now through the simcha there's going to be able to be a ירננו, a תפילה, כמו שכתוב לשמוע אל הרינה ואל התפילה, so you see rinah is also a tefillah. הרים בחינת צדיקים, so יחד הרים ירננו, the tzaddikim, whether we say the tzaddikim of the dor or whether we say even us, that we us in our capacity of a tzaddik of being able to keep out all of the עקמומיות שבלב, of straightening ourselves out, היינו על ידי שמחת הלב, that that's how the tzaddikim or we will understand whether it's before or after the גזירה, יכולים להתפלל להלביש תפילתם במאמר, we'll be able, if we know that it's after the gezeirah, because the next pasuk by the way is לפני ה׳ כי בא לשפוט את הארץ, when

הקדוש ברוך הוא comes to give the gezeirah, we're going to know that it's after the gezeirah, we're going to be able to mitpalel appropriately, which is a לשון of יחד, that we're going to be able to associate the tefillah with a מלבוש, together with something else, together with the story or the maamar, which even then has to be done in a יחד with this אחדות of gevurot and chasadim, because we said that the only way, we said really in the second Torah by the way, that tefillah is משפט, everything's together.

כשיבינו כי נגזר הדין, וזה פירוש יחד, שמלבישים תפילתם בסיפורים יחד, we'll be able to daven appropriately and take on our global responsibility, not just of helping the world practically, but of helping the world in tefillah, and understanding how the tefillah can be appropriate. And in this maamar, Baruch Hashem, we have seen the global responsibility and the idea that even if you can't help somebody out or the world out, you can daven for it. And the idea is to understand how to daven, and to understand how to daven we have to work on ourselves and align ourselves with רצון השם so that we'd be sensitive to the appropriate tefillah to say at the appropriate time, and when we are able to approach avodah directly, and when

sometimes we have to take more of a roundabout way, so to speak, around the yetzer hara, take an end run around the yetzer hara to be able so that it won't we won't have negative forces coming straight out against us, but we will understand that we have to take a little bit of an avodah that's enclothed, as it were. And sometimes, unfortunately, where we're not sensitive to it, the way that this is enclothed in seemingly, instead of fighting against the yetzer hara, it seems to be that tzadikim fighting with each other.

But instead of looking that as a negative, we should understand how we look at everything in the world as a question of what is my avodah here, what is my avodah now, and if we do that, then not only won't we have to go through these difficult things about tzadikim fighting, but even if it is going on, but ultimately we are looking through our perspective, which will be בישרות, and we will not be sensitive to it, and therefore step one is working on our-