LM 6.2 — Kra es Yehoshua, Part 2 of 3 · תורה ו׳

Okay, good morning. Torah ו, continuing along, we will be by אות ה, but just to give a couple of a couple of minute lead-in and reminders so that we understand where we're holding, the Torah we said was given towards the beginning of Rabbi Nathan's career before he had really taken on his official role of writing over the Torot for Rabbi Nachman, of becoming his scribe, and we'll see the actually discussions which potentially are allusions to to the relationship that would come to be in terms of the רבי-תלמיד relationship, and discussions within the context of the Torah of Moshe and Yehoshua.

The Torah was given almost in separate stages, so there are certain it's brought down that there are certain places in the Torah that seem to be almost repetitive. The Torah was given on Shabbos Shuva, Parshas Vayelech, and again the Rabbi reviewed it after havdalah, discussing and working in allusions to some of the כוונות in Elul, and discussions about Moshe and Yehoshua. And then later on, five months later, Rabbi Nachman said from his notes, Rabbi Nathan sat with Rabbi Nachman and transcribed the Torah as Rabbi Nachman dictated it from his from his manuscripts, and there were additional discussions of the three mitzvos that Klal Yisrael will do upon entering into Eretz Yisrael: to destroy Amalek, and establish a king, and בית הבחירה.

So there are certain places where the where where the Torah again either seems to double back on itself, some of it is לשון רבינו, some of it is added in by Rabbi Nathan as I guess he was he was writing over the notes. Going into the summary, we said that there are two types of כבוד. There's כבוד מלכים, which is כבוד בני אדם, and then there's כבוד אלוקים. And these have a reciprocal relationship. So to the extent that a person is focused on כבוד מלכים, where that which ultimately can be second-guessed, and it's limited, and people can investigate whether or not, and in שמים as well, whether or not the person is truly זוכה to the כבוד מלכים that he wants.

But to the extent that a person limits כבוד מלכים and he has התבטלות and he works towards כבוד אלוקים, which we'll see, that כבוד is beyond reproach. How does a person diminish his attachment to כבוד מלכים and work towards obtaining כבוד אלוקים? And this would be through the teshuvah process we said in אות ב, including a person who is מבזה himself. To the extent that a person has no skin in the game and he takes a step back and he he's מבזה himself, either it happens through others, or the teshuvah process we said is not going to be contingent on anybody else.

A person, through a verbal vidui, through having accountability and not trying to make justifications, also enters into this process of being מבזה himself. And true kavod, כבוד אלוקים, is התבטלות of self which happens through this teshuvah process. Kavod is the the bent-over כ. We said kavod is a בחינת כתר, which is a בחינה of אהיה. What what's אהיה? The name of Hakadosh Baruch Hu. All the ספירות correspond to different names of Hakadosh Baruch Hu, to different נקודות even, to different things. So the true כבוד אלוקים is בחינת כתר, but it's a בחינה of the name of Hakadosh Baruch Hu of אהיה, which is אנא זמין למהוי, that that I am not there yet.

Teshuvah is a process where a person who engages in teshuvah understands that he has to earn his existence. And even teshuvah as well, we said that כתר is לשון of כתר from Iyov, Iyov is לשון of המתנה. Even teshuvah is not on our own terms. A person has to be patient, a person has to understand the teshuvah process, and a person needs siyata dishmaya as well. And until a person gets there, we said that the אחוריים, the way to calculate gematria, is as something is always turning back, it's the backside of something, which we explained a little bit last week, is if you calculate the gematria of א, and then א-ה, and א-ה-י, and א-ה-י-ה, so the gematria of אהיה on the אחוריים of it,

that is is 44, that's the same gematria as dam. So that when a person is not engaged in the teshuvah process, there's the yetzer hara which resides, as it were, in his dam, in his heart. The way to be metaken that dam is to do dom, is to stay silent in the face of embarrassment, is to engage we said to have this this element of bizayon. And we will see more today how what what is that tikun: a person introduces the א into the to the dam, and that's where a person's metaken and it becomes an adam.

And we said as well that there are actually three levels to teshuvah, because teshuvah is an ongoing process. The first level of teshuvah is somewhat self-centered. A person doesn't want to get punished, he doesn't want to go to Gehinnom, he wants to get olam haba. That's a self-centered teshuvah. As a person goes on, then he has to do teshuvah al hateshuvah. The first time he did teshuvah it was self-centered. Then a person engages in teshuvah and says, well, even on that first teshuvah process, which was self-centered as well, he works towards his hitbatlut.

But as he continues on, it ends up being even the third level of teshuvah, which is a bechinah of olam haba, because as a person goes forward and he gets a higher understanding and relationship with הקדוש ברוך הוא, So, his relationship with, what, הקדוש ברוך הוא, yesterday I related to you as a as a person, and I realized that I shouldn't have done something against you. And then I realized that you were an adam chashuv, and then I realized that you were a manager and the boss and whatever, and I have a new revelation of who it is that I was dealing with.

And the closer I get to הקדוש ברוך הוא, which a person can get infinitely closer because you can never reach the infinite, as a person so yesterday's ruchniyut is almost like today's gashmiyut, and this teshuvah al hateshuvah, it's a bechinah of olam haba of being able to come ever ever ever closer and constantly getting closer to הקדוש ברוך הוא, and engaging in this teshuvah process looking back at yesterday's yesterday's ruchniyut and saying, "I can't believe that I that I apologized, that I felt this hakarah on that level.

Now that I realize what I was truly dealing with, I have to even do that teshuvah." And we said that there's two derech in teshuvah: a person has to be בקי בהלכה, besides ידיעת אמתת ההלכה, in the way to do teshuvah. And we were coming off a pasuk in Yechezkel of רצוא ושוב. And we were coming also off of, we'll see, a מאמר Chazal about Rabbi Akiva, that that a person has to be the לשון of the Zohar that we said was זכאה מאן דעייל ונפיק. It was a reference to Rabbi Akiva and to Pardes.

But a person that goes in, goes out, a רצוא ושוב, a person, on one hand, has to be able to be רצוא, that he never sits on his laurels, he comes ever closer, he does this תשובה על התשובה, he's always getting closer. When he's having ימי אהבה he's getting closer to Hakadosh Baruch Hu. He's never willing to just take a step back, he's always growing. And on the other hand, ושוב, that a person, when things are not going that well, does not have ye'ush, everything is part of the growth process, a person does not end up having despair.

אות ה׳, so now that we said the two דרכים in teshuvah, and we had this reference to the to to the מרכבה, to to Pardes and discussing Rabbi Akiva. So, now we're going to further discuss in the context of a פסוק in Yechezkel where we had the the מעשה מרכבה, how this how we understand this in the context of our lesson. And we're going to see that all of this is actually read in, unbelievably, into the אות א׳. The letters themselves are building blocks of creation. And then we're going to we're going to further integrate this into other פסוקים and discuss this in the context of the three levels of teshuvah, as well as the three mitzvot that we that Klal Yisrael will perform going

into Eretz Yisrael, which in our context is getting closer to kedushah, in order to be משלים and to be מתקן and and reach our שלמות. So, the פסוק by the מרכבה, a little bit of a long introduction, a פסוק by מרכבה, Yechezkel פרק א׳ פסוק כ״ו, we'll read the in order to understand, we should just read through it even though the פסוק will be a little bit difficult to understand as we read it: וממעל לרקיע אשר על ראשם, above the רקיע, כמראה אבן ספיר, it's as if there was a sapphire stone, דמות כסא, which was a an appearance of a כסא, ועל דמות הכסא דמות כמראה אדם עליו מלמעלה.

And on top of the דמות כסא or on the דמות כסא there was a מראה אדם. And the Tikkunei HaZohar, which with along with the Metok MiDevash, says so we'll just read it through, and then it'll hopefully become a little bit clearer as we go through the Torah: צורת דיוקנא דכלילא מקמן נהירין, there was a a tzurah of a a visage of something that was made of a a lot of lights, and we'll read in the Metok MiDevash: צורת המרכבה שכלולה מעשרה אורות, חד וממעל לרקיע אשר על ראשם כמראה אבן ספיר דמות כסא.

One of them was what was above the רקיע that looked like a sapphire stone, the דמות of a כסא. דא אבן ספיר דמכסייא, this is like the אבן that is covered over, זו אבן ספיר בדמות י׳ עליונה. This is like the י׳ if you look at an אות א׳, an אות א׳ has a י׳ on the right side which is above the uh the slash, which is a ו׳, and then there's the י׳ on the left side, the left leg, which is like the lower י׳. So, there's a we'll see that there's a a upper י׳, a lower י׳, and a ו׳ dividing them.

So, this discussing the uh the vision of of the מעשה מרכבה talks about the upper י׳, which was like a כסא, it's כסוי, because from that vision of from the view of the bottom it's covered over by that dividing line, the slash of the א׳, you can't see over that. So, this is the אבן ספיר בדמות א׳ עליון שמכוסה ונעלמת, it's hidden. ואיהו לעילא כגוונא דא, and above uh and that's above, ומצויר שם אות א׳, and it's as if there was an אות א׳, בלא הרגל תחתונה.

So, it's as if there was this י׳, which was this כסא that was covered because there was a ו׳ also, but it was only those two parts of the א׳, the upper י׳ and the slash, the that's the י׳ עליונה and the and and the ו׳. But if we connect this with the פסוק in שמות פרק כ״ד פסוק י׳: ותחת רגליו כמעשה לבנת הספיר, that under his legs, as it were, there was also כמעשה לבנת הספיר, כגוונא דא, that this is the like an א׳ without the upper י׳, this was only the bottom part of the י׳, וכולא א׳.

And if we put this all together, we see these three stages of the א׳, that that there's the נקודה דא, there's the upper י׳ י׳ which is הוא כגון חיילין לעילא כתר עליון So the upper yud, which is a dot, is like there's two dots we'll be dealing with. We'll be dealing with the upper dot, which is like a חולם, that that נקודה, and we're dealing with the lower dot, which is like a חיריק. The upper חולם, which is gematria ח' ל' מ' is 78, would be like 26, which is י-ק-ו-ק, times three, which we'll see is כנגד כתר, חכמה, and בינה, so the מוחין, the upper the upper yud is כנגד כתר along with חכמה and בינה.

ותחת רגליו כמעשה לבנת הספיר, and underneath the legs, this is from the pasuk in Shemot, is also like a נקודה, it's a dot, and that's going to be כנגד the חיריק. ודא מלכות. This aligns with מלכות that that it says about מלכות: והארץ הדום רגלי, that the land is at the stool of the feet. איהי תחות ו' ה', that's going to be underneath the ו' ה' of the י-ק-ו-ק, דאיהו חושבן חיריק, because the ח' in מספר קטן: ח' is 8, ר' is 200, but ר' is 2, and ק' is 1, so 8 + 2 and 1 is 11, a חיריק is 11, and that's going to be like the מספר קטן of ו' ו' ה' is also 11.

But in any event, we see that the upper yud is like כתר, which is above the ו', and the lower yud is like מלכות, which is below the ו', and there's a reason, which is more complicated, which we should get into now, that the ו' is representative of י-ק-ו-ק, periods. Let's see it in the Torah, and we will hopefully make some sense out of it, or at least bring away a nekudah for avodah that we can somewhat relate to. ועל ידי הדמימה והשתיקה, through demimah and shetikah, through a person staying silent when they are embarrassed, both outwardly, inwardly, נעשה בחינת חיריק.

This attaches like a level of a chirik. This is where a person attains and aligns up a stage of the Malchut. When we talk about Malchut, just so that we remember, the sefirot sefirot are to a partzuf like data is to information. The sefirot are the building blocks of the world, and the way that the sefirot line up, and the the way that Hakadosh Baruch Hu's hanhagah with us, it would be like parts of a face. If you have a bag with a nose, and ears, and eyes, so that that does not necessarily manifest in a face.

The partzuf is when the sefirot come together in in order to for as Hakadosh Baruch Hu relates and interacts with the world. But the sefirot themselves have certain functions and certain kochot. The Keter we said is the the most upper, hidden one, which is really the ratzon of Hashem, the undefined and unexpressed ratzon of Hashem, and as it goes through as it goes through all of the stages, there would be the Chochmah, then there's the the kernel of an unexpressed idea, and the Binah, which takes the idea and makes it usable, and it's מדמה מילתא למילתא, and then it goes through all of the function: chesed, binah, chesed, gevurah, tiferet, netzach, hod, yesod, and Malchut is ultimately לית לה מגרמה כלום, we've said several times

before. That is not introducing anything new, that's almost the final product, which can then go forward into the next stage that could become even the Keter of the next stage as the the the world and the spiritual world and the shefa develops further. So where where a person attains Malchut, Malchut is like the Shechinah is Malchut. When the Shechinah, so we say, is in galut, it's as if you look around and Malchut does not reflect Keter, or it seemingly doesn't reflect Keter. Keter is ratzon Hashem, and then you look around, you'll see people that are dishonest in business that seem to be doing well.

Well, that seems to be that the Malchut is not reflecting the Keter, that's not that's not in line, that's not a direct reflection. That's where the Levanah is not directly in line with the sun, it's not accurate and not and not being parallel. It's where we'll see soon, where the רבי-תלמיד, that the that the Rebbe is a mashpia and a and the talmid is a mekabel. In order for it to be to have integrity in that transmission, there has to be there has to be nothing that's almost like different in in the way, no autonomy where the Malchut is not reflecting upwards.

So for when a person is able to get in touch where Malchut is is the way that it should be, it's reflective of רצון השם. So נעשה בחינת חיריק, when a person is able to, like we said, he has no skin in the game, he he has he's quiet even where he himself, in a personal way, is embarrassed, so that he is zocheh to a bechinah of Chirik, like the lower stone. We're aligning this up with the maamar in Yechezkel, כמובא בתיקונים, like we just read, ותחת רגליו, and underneath the רגליו, which not for now, but in the line of of the of of the Sefirot, there's חסד, גבורה, תפארת, נצח, הוד, יסוד, so Netzach is on the right, Hod would be on the left,

those would be like the רגליים, and then there's the Yesod, and then the Malchut. So we say that the Malchut is under the two feet, that's what it means, that the Malchut comes last after Netzach and הוד, כמעשה לבנת הספיר, like the lower sapphire, the lower point, that's מלכות, דא חיריק. The piece is a little bit technical, but unbelievably, when we're able to see something like this and hopefully take away a point and a nekudah of avodah, then it's really kind of mind-blowing. וזה בחינת והארץ הדום רגלי.

So when a person is quiet, and they are הדום רגלי, that's what we said. Ultimately where we're going back to is that this is the way to be metaken the dam when a person did not yet do teshuvah and they're able to stay silent and even though when they experience their own bizayon, that ends up being the tikkun where it brings the א into the אהיה, that lines it up with Keter. But back over here in the text: ותחת רגליו כמעשה לבנת הספיר, again the Chirik, that the לבנת הספיר, which is under the כסא הכבוד, it's under the רגלים, that's Chirik, and that is going to be Malchut.

וזה בחינת: והארץ הדום רגלי, that the earth is like the footstool, הדום זה בחינת דמימה, that's the derech of teshuvah. Hadom is where a person stays silent, וזה בחינת הנקודה התחתונה של תמונת א, and this lines up with the bottom י of א. Now, even though we are going to start at the bottom, when we read the Tikkunei Zohar, we started with the upper י and the ו and then the lower י later, we are reversing it because one of them is a a true look at things and how the אות א is, but when we are working from a point of avodah, we are building from the bottom up.

ונקודה עליונה שעל הא, when we talk about the upper י, זה בחינת כתר, the first of the sefiros, the highest point, bechinat: וממעל לרקיע אשר על ראשם כדמות כסא. This is from the pasuk in Yechezkel, that above the rakia, we will say that the middle ו, that that slash in the א is the rakia, we'll see why, is the י which is now covered over by the ו. If you were on the bottom of an א looking up, you would not see the upper י, and that's a lashon of kisei is a is like a throne, but it's like a lashon of kisui of covered up, that upper י is covered up.

Keter is hidden. The the inner ratzon until it's manifest is hidden, and we can't relate to it. דמכסיא לעילא מו' שבא' that it's above the ו that's in the א, דמתקריא רקיע, because that middle ו is called a rakia. So, we, okay, והנקודה היא כסא דמכסיא, so that upper י is the kisei, we're reading it now into the pasuk in Yechezkel, כמו שאמרו: במופלא ממך אל תדרוש, something that's hidden from you don't try to be doresh, don't try to darshan it, investigate it, ובמכוסה ממך אל תחקור, and something that's hidden from you, the כיסוי, the כסא, the כתר, don't investigate because it's beyond you, you'll just distort it.

וזה בחינת: כבוד אלקים הסתר דבר. We spoke already how כבוד אלקים is a lashon of כתר. So, now כבוד אלקים, as we started off with, which is lashon of כתר, הסתר דבר, it should stay hidden, it's behind the ו. It's something that we cannot relate to, although the way that we will ultimately line up with it is to build it up from the lower י through בזיון, ביזוי עצמו, through a derech of teshuvah, that's what how we will ultimately relate to it. Although, since the upper י is so hidden from us, even the, you know, ultimately we learn from Yehoshua, Yehoshua is the one that will destroy עמלק, though we will relate to it down through the lower the lower י that we have more

of a point of contact to. But we have to build the system so that we have a channel to ultimately relate to and be davuk to כבוד אלקים, then at that point we'll be beyond any sort of investigation, we'll have התבטלות to the אין סוף, and this is בחינת כתר. That כבוד אלקים is a בחינה of כתר, and through the two processes of teshuvah, that both through through עייל ונפיק, both through the lower level of teshuvah, through through bizayon, ultimately not getting depressed, understanding how a person can be in a state of bizayon and ultimately growing and getting closer to Hakadosh Baruch Hu, and also through that a person gets in touch with the בחינה עליונה, that the the עייל, that going getting close to

Hakadosh Baruch Hu and ever closer, that also, that's the other side, that's where a person is zocheh to כבוד אלקים. והו' שבתוך הא' הוא רקיע, and the middle ו, which is representative really of the the the ו' קצוות, the ו' קצוות are חג״ת נה״י, חסד, גבורה, תפארת, נצח, הוד, יסוד, sometimes we group those together, we will call them the תפארת, sometimes they'll be called זעיר אנפין like we saw, we're not going to get into all of it now, but those six can also be represented as רקיע.

So, those those ו, those middle six are represented by the רקיע, and also sometimes those are called שמים and מלכות is called ארץ. So, since we're saying that the that there is, and this is brought down in the notes over here it talks about from the Zohar, that the ו' קצוות חג״ת נה״י, חסד, גבורה, תפארת, נצח, הוד, יסוד, are a reference to or are lined up with שמים, so now when we said ממעל לרקיע, רקיע and שמים are are the same idea, so therefore, that when we say ממעל לרקיע, it means that the again, the upper י, which is כתר, חכמה, and בינה are above the next six, those are hidden as opposed to the the middle six, and then the below those six comes

מלכות. Okay, sorry, it's a little technical, but we're going to get through, and then we'll bring it home. So, it says that the רקיע, שמים is מאש ומים, בחינת הבושה, because look at a sunset, it has different colors, a spectrum of colors, שנשתנו פניו לכמה גוונים, that a person's face can change, when a person gets embarrassed, to many colors. וזה בחינת רקיע, כללות הגוונים. So this is really going to be the teshuvah process that a person has בזיון, like the lower יוד, he's מבטל himself, that's מלכות, his face changes colors and he experiences בזיון.

After he's דום, after he's quiet, he experiences בזיון, that בזיון lines up with the embarrassment, with the שמים, which changes colors, with the middle ו, until he's able to be זוכה to align himself up with the upper יוד, which is כתר, which is כבוד אלקים. ונעשה, now the three levels of teshuvah will complete the the the כסא. We'll talk more about the three levels of teshuvah, and the next level above that, above that כסא, is when אדם יושב על כסא. ועל ידי זה, that a person is going to be zocheh to to reach this bechinah of an אלף, to complete the אלף, which again will ultimately join up with the דם to complete the true אדם.

על ידי זה אדם לשבת על הכסא, that's where an אדם can sit on the throne, כמו שכתוב: ודמות כמראה אדם עליו מלמעלה. It's brought down in the Chayei Moharan that when Rabbi Nachman said this, it says: ואז אחז בשתי ידיו בשתי ידי הכסא שישב עליו, that the tzadik, Rabbi Nachman, was sitting and grasping the the the chair that he was sitting on, והיה מתנענע עם הכסא and he was like shaking with it, והיה באימה וביראה ובמסירות נפש עצומה מאוד, בזה הלשון: כשיושב על הכסא, אז הוא אדם, והדברים סתומים מאוד.

And he said when a when when a person sits on the כסא, but ultimately this parallels, because when HaKadosh Baruch Hu is sitting on the כסא, ישראל ואורייתא והקדוש ברוך הוא חד הוא, how are we משלים that HaKadosh Baruch Hu should be manifest in the world? When we, when Klal Yisrael, when the tzadik does what he's supposed to do and he lines up the teshuvah process, and it's as if we've reached that stage where an אדם יושב על הכסא, so then correspondingly HaKadosh Baruch Hu represented as an אדם, which we'll mention why later, but we have to understand that when we have an אדם over here, HaKadosh Baruch Hu, התחברות with the world is is in a way called אדם, אדם עליון.

We talk about the רמ״ח איברים ושס״ה גידין, 248 positive mitzvot, 365 negative mitzvot, we talk about these different elements. The way that it manifests in our world, the צורה, is in how we relate to an אדם. But the the when the אדם עליון is so-to-speak sitting on a כסא, it's an expression as it were, these things we don't want to be מגשם anything, that that it's an expression of that HaKadosh Baruch Hu is sitting on the כסא and and and the world is מתוקן, so when a when all of this is like an אדם is sitting on a כסא, it's also when Klal Yisrael reaches the stage and it's as if down here the אדם we we reach a stage where we can be sitting

on the כסא. All these are משלים. דמות כמראה אדם עליו מלמעלה, כי לית אדם בלא אלף, because, going back into what we said, first you have דם, but if you want to be an אדם, the אדם needs the אלף. How do we build that אלף? Through this through this teshuvah process where where ultimately we we can reach that level, and Hakadosh Baruch Hu, which is we'll just mention briefly we we that that the י-ק-ו-ק can have four different expressions and they differently in the way that it's spelled.

So if you spell out י-ק-ו-ק, יוד is י-ו-ד, and then ה could be ה-י, ו could be ו-י-ו, ה-י, you could have יוד as י-ו-ד and then ה is ה-י, ו-א-ו, and then the last ה would be ה-י, and these different, the way that these different spellings can be, so then if you calculate the the גימטריאות, they would be different בחינות and we call them of ע״ב, ס״ג, מ״ה, and ב״ן. When when the י-ק-ו-ק manifests as מ״ה, is which is the third way of spelling it, which would be the י-ו-ד and then ה-א, ו-א-ו, and ה-א, so then that corresponds to this בחינה of אדם.

So this is this would be that the אדם יושב על הכסא, it's as if Hakadosh Baruch Hu, which is so-to so-to-speak אדם עליון, is sitting on the כסא and and everything is מתוקן and lined up, and now the the the אדם is in its proper form where the אדם is introduced to דם, which we said also completes the name of אהיה, because the אחור of אהיה is דם and then reintroducing the אלף into this manifests in כתר and therefore the world is in a a state of תיקון.

וזה אותיות אדם, אלף, דם, היינו על ידי דם לה'. How do we get there? Through דם לה', through the fact that we were silent, ultimately experiencing ביזוי, that's how we complete the world and bring Hakadosh Baruch Hu's presence, so-to-speak, into the world. נעשה אלף, ונעשה אדם לשבת על הכסא, and therefore through our maasim that are מתוקן, and this will reflect itself as well above, we make it that the אדם sits on the כסא. כי הו' שבתוך הא' הוא רקיע, because now just speaking it out, the ו' in the middle of the א' is the רקיע, כלליות הגוונים היינו הבושה כנ״ל, that when a person was דום, when a person got that lower י', and then he became embarrassed, then that filled in the middle ו'

of the א' which is like שמים, with רקיע with different colors, והנקודה תחתונה היא השתיקה והדמימה, כמו שכתוב, like we explained, והארץ הדום רגלי, זה בחינת חיריק, בחינת תחת רגלי. How did the person get embarrassed? How did we get to fulfill in that ו'? Through being דום לה', through through being quiet and ultimately converting that דם to דום, right? והנקודה עליונה, that's how we're מתקן the דם, והנקודה עליונה הוא כיסא דמתכסיא, and then ultimately through that process we were able to build up and connect with that upper ו' which is hidden, which is a בחינה of כיסא, which is a בחינה of כיסא which is covered over, and כתר, which is בחינה of teshuvah, we said that teshuvah and כתר and המתן are all, we

said that last time, are all within the same vein, בחינת כבוד אלקים הסתר דבר, that when a person reaches כבוד אלקים, בחינת במכוסה ממך אל תחקור, that we have no השגה of כתר, we have no השגה of רצון ה', we are only able to relate to ה' through His התחברות, through His connection with us, but the actual כתר ה' we we don't actually relate to. בחינת, we we can only see what the רצון was through how it was exercised, בחינת וממעל לרקיע, from above the רקיע, from above the ו', דמות כסא, from above the embarrassment, that's where we're able to reach that upper ו', that upper sapphire stone נקודה as it were, the חולם, ונעשה אדם לשבת על הכסא, and at that point you reach

even the higher level, which we'll see, after the כסא is built up, it becomes אדם is יושב על הכסא, בחינת כמראה אדם עליו מלמעלה, that it's as if that there was a מראה of אדם above. And just a nice thought that Reb Chaim Kramer puts into his notes, he quotes from Reb Nosson, I'll just read it from the English note, that "The main thrust of Reb Nachman's lessons is to show how every Jew can succeed in attaining the highest levels of perceptions of Godliness, until he himself becomes an aspect of of אדם יושב על הכסא, because this world corresponds to the lower point of the א', knowledge of God is the upper point, כתר, which is presently hidden from man, and a person's main objective

in life is to draw these perceptions of Godliness into the world by means of the ו', the aspect of the six days of the week, the workdays, the mundane, and the Midrash teaches that everything was created for man," quoting a Pesikta Rabbati. But and again, the way that we are able personally to align with this through the teshuvah process to turn the mundane into into kedushah is through taking ourselves out of the process, through being מבזה עצמו. So how do we connect the upper and the lower י' through the ו'?

ואז, where a person hears his ביזיון, נעשה יחוד בין חמה ללבנה. The connection is going to be, we said that כתר, Hakadosh Baruch Hu starting the process, is totally a משפיע, since Hakadosh Baruch Hu is infinite, Hakadosh Baruch Hu can't receive anything. The the upper ספירות are totally giving, and מלכות is לית לה מגרמה כלום, it is a מקבל, it's a recipient. So how do we make a יחוד בין חמה ללבנה? These correspond. The חמה is the sun that reflects off the moon, the moon is the מקבל, right?

We said Moshe, we said earlier, I think maybe the first פירוש also, Moshe is like the חמה, is like the שמש, and Yehoshua is like the לבנה. How are we able to attach the משפיע and the mekabel so it's totally lined up? Through שהשמש מאיר ללבנה, okay, we're just explaining the the the mashal, ונעשה יחוד בין משה ויהושע. Again, a reference to, some of the notes I saw were discussing because this was going to be almost Reb Reb as Reb Nosson was going to take over his role as being the primary talmid of Reb Nachman writing over the notes, there references working into the lesson the רבי-תלמיד relationship.

כי פני משה כפני החמה, so this shows why how Moshe lines up with חמה, so it's a pasuk brought down in the Gemara in Bava Basra, or rather it's quoted down in Bava Basra: פני משה כפני חמה. So we see that Moshe lines up with the sun, with the mashpia, and Yehoshua, והנקודה עליונה, and this lines up with the נקודה with the נקודה עליונה by representing כתר, בחינת כסא which is in the role of כסא, כסוי, covered up, בחינת משה, כמו שכתוב: וכסאו כשמש נגדי. So we see that we're Moshe and the we have a maamar that Moshe and the שמש align, and now we have the כסא and the שמש, so we're putting together the upper י', which we said is the כסא and

שמש and משה, בחינת וממעל לרקיע, that's above the ו', דמות כסא. והנקודה תחתונה היא יהושע, בחינת לבנה, that is the recipient. Recipient, the perfect talmid, the one who's totally ממית עצמו באוהל באוהל תורה, right, the one who's able to totally receive בחינת ותחת רגליו כמעשה לבנת דלבנה. So that lower יוד is the לבנה, is Yehoshua, is the mekabel, is the talmid, is the recipient, and therefore the, now again, once the מלכות lines up, our עיקר התגלות is actually our the the revelation that we have is going to be through the lower נקודה, Yehoshua, who's the talmid who's ultimately going to be the one to carry out, we will see, to destroy Amalek, and to to to move forward.

However, this is where the so we have the חמה is Moshe, the the the upper יוד is like Moshe, the lower יוד is like Yehoshua, והו' שבתוך הא' הוא רקיע הוא הרקיע הוא בחינת האוהל. So that רקיע, we saw that the that the רקיע is like שמים, the רקיע is also a בחינה of an אוהל, כמו שכתוב יהושע בן נון לא ימיש מתוך האוהל, this is pasuk I misspoke before, but he says that Yehoshua was לא ימיש מתוך האוהל, he didn't leave the אוהל, that Yehoshua received everything from Moshe.

אוהל הוא רקיע, כמו שכתוב, the beginning of the pasuk in ישעיה הנוטה כדוק שמים וימתחם כאהל לשבת. So we see from this pasuk that שמים and אוהל are parallel, they're in the same בחינה, וכתיב נוטה שמים כיריעה. So we see that that middle ו is an אוהל. So now we have the upper יוד lines up with Moshe, the lower יוד lines up with Yehoshua, the ו in the middle is an אוהל, and we see that לא ימיש, ויהושע בן נון לא ימיש מתוך האוהל, that that was the medium and the vehicle through which Moshe transmitted to Yehoshua.

וזה יריעות האוהל, and this this בחינה of an אוהל is יריעות האוהל, that the אוהל was made of curtains, and therefore the שמים, which we just said נוטה שמים כיריעה, which is like curtains, lines lines up, and therefore the שמים connects Moshe and Yehoshua. והכסא העליון היינו נקודה העליונה. Now the upper יוד, the כסא, the כתר, that again is in place of the נקודה העליונה, we mentioned some of this, well okay, היינו נקודה העליונה נחלקת לשלשה טיפין. Now that upper יוד we said earlier is actually representative not just of כתר, but it's actually three drops, three three טיפין.

A יוד is really the קוצו של יוד, the upper stem of the יוד, the body of the יוד, and then the lower and then the lower עוקץ, the lower stem, although I did see somebody bring down that that the קוצו של יוד could sometimes be a reference to the lower one, but in any event, the קוצו של יוד is the כתר, the יוד עצמה is the חכמה, and then the lower stem of the יוד would be the בינה. So that the upper יוד is כולל these three, כי תשובה צריך להיות בשלשה תנאים.

And this is represent representative, we said that כתר, לשון of כתר from Iyov, of המתן, is really as the teshuvah process is finally engaged with, which combines the א into the into the דם which makes Adam which is going to be יושב על הכסא, that there's three תנאים of teshuvah, כמו שכתוב פן יראה בעיניו, that's a reference to בעיניו is a reference to חכמה, ובאזניו ישמע, a lot of times שמיעה is really בינה, but we're not going to get into exactly how this lines up for now because it's beyond the scope, but פן יראה בעיניו, it's a pasuk in Yeshayahu, that lest you see with your eyes, representative of חכמה, ובאזניו ישמע, that in your your your ears will will hear representative is is linked

to כתר, ולבבו יבין, is בינה, ושב, and you'll do teshuvah. So that teshuvah is done through three areas: the the sight, the hearing, when a person sees the the gravity of his aveirah, a person listens to mussar, and then a person internalizes it into his lev. These are the three aspects of teshuvah. ואלו השלש בחינות הם נקודת סגול. These three elements, these three points of teshuvah will be will be, and there's a whole lashon in the תיקונים about the segol and the מספר קטן, but not for now.

These three bechinot will parallel the nekudah of a סגול, כתר, חכמה, בינה, וסגול דא חמה, and a segol lines up with chamah, again the תיקוני הזהר explains how exactly, but that would take more than would would get us off track, and we saw already that the chamah is משה, היינו פני משה כפני החמה. So now that we see that as a person does teshuvah, that that's with the upper יוד, which is כתר, cuz כתר is teshuvah, and that lines up with Moshe, which is like the chamah, the shemesh, the mashpia, and that is that is a bechinah of segol, which is three nekudot lining up with כתר, חכמה, בינה, but also the three points of the teshuvah process done with the eyes, which see the

gravity of the aveirah, the אזנים, which are able to מקבל מוסר, and the lev to internalize. וזה פירוש, and now, as we have done up until now, we will read this into the פנימיות of a מאמר חז״ל by Rabbah bar bar Chanah. וזהו פירוש: אמר רבה בר בר חנה, זימנא חדא הוה קאזלינן במדברא, this is the next אות ו׳ in the תורה, זימנא חדא הוה אזלינן במדברא, one time I was going in the מדבר, וחזינן הני אווזי, and I saw these geese, דשמיטן, that it was falling off, גדפייהו, their feathers, their plume, משמנייהו, from because from the fat, from the שמן, שמן, וקא נגדי נחלי דמשחא מתותייהו, and there was flowing underneath a a river, a flow of oil underneath them, ואמינא להו, and I

asked them, אית לי מינייכו חולקא, will I have a portion of you, לעלמא דאתי? חדא דלייה לי אטמא, one of them raised its foot, וחדא דלייה לי גדפא, the other raised its wing. כי אתאי לקמיה דרבי אלעזר, who we who was Rabbah bar bar Chanah's Rebbe, from what we've seen in גמרא מועד קטן דף י״א, אמר לי: עתידין ישראל ליתן עליהם את הדין, and the way that the Rashbam explains, שבחטאתם מתעכב משיח, that Klal Yisrael, rachmana litzlan, are going to give a din, that in their aveirot they were they pushed off Mashiach, ויש להם tzaar baalei chayim, because now these geese could not be שחט'd, לאותם אווזים מחמת שומנם, because they because of this process they they had this oil that was causing the feathers

to fall off, and they couldn't be שחט'd, and therefore for not speeding up the process, so to speak, there will be a din given. Now, what is הולכין במדבר? It says Rabbah bar bar Chanah was going in the מדבר, שהלך לחקור במידה טובה של ענוה, he was going to investigate the מידה טובה of anavah. Why does it use lashon of חקר? It could have said another lashon. We started off the pasuk of כבוד מלכים חקור דבר, that we said there's different types of kavod, there's כבוד מלכים and כבוד אלקים.

When you have כבוד מלכים, which is כבוד אדם, it's a human kavod, it's something we take for ourself, that's open to investigation. People look at you: "Do you really deserve that?" In שמים they'll be, "Do you really, you're not, you have this בטלות to Hashem, but rather it's your own thing. מאי חזית you're deserving of kavod?" So it's a reference, it's a reference to that pasuk that until a person engages in the teshuvah process, they have to take this כבוד מלכים and make it that it's not worth anything, it's it's מאוס to them.

So a person is going to investigate the מידה טובה של ענוה, because the first step of the teshuvah process we said is דום, is to stay silent. That's a midah of anavah before a person even reaches the בזיונות, שאדם משים עצמו כמדבר לדוש, a person makes himself like a midbar to be trampled on, that's ענוה, שהכל דשין עליו, that people trample on him. וראה חכמים, and we'll see that chachamim, a true chacham is an anav, that's the the עיקר גדולה of a chacham is that he's an ענו, וראה חכמים, זה בחינת אווזי.

So see chachamim, that's a bechinah of and I saw geese. So he was going to investigate Rabbah bar bar Chanah was investigating the idea of of true anavah, and he looked towards the תלמידי חכמים, כמו שאמרו חכמינו זכרונם לברכה: הרואה אווז בחלום יצפה לחכמה, like the Gemara in Berachot is brought down, that one who sees a goose in a dream, so then he can expect chachmah. The reason that's brought down over there is because the pasuk in Mishlei says: חכמות בחוץ תרונה, ברחובות תתן קולה. Chachmah screams on the streets, and an avaz, a goose, raises its voice outside, okay?

דשמיטן גדפייהו, that its wings its its feathers rather were falling out. Peresh Rashbam, that what are wings? They are notzot, those are sorry, not wings, feathers are נוצות, זה בחינת מחלוקת ובזיונות, why? כמו שכתוב: כי ינצו אנשים. The lashon of fighting is ינצו אנשים. So the lashon of of of of feathers is a lashon of fighting, היינו שאין משגיחין על מחלוקת ובזיונות שמבזין אותו. So we'll see over here that the feathers were falling out, they they there was שמיטן, is that the person was not responding to machloket, he was letting things go, right?

He was being מעביר מעביר על מידותיו, ושומעין חרפתם ואינם משיבין, he says, that a person was able to hear the notzot, the people fighting against him, and he let it go. ועל שם השתיקה נקראו חכמים, and that's why they were called chachamim, that's why they were called geese. They're called geese because they let it go, they were שותק, כי סייג לחכמה שתיקה. Shtikah leads to חכמה, כי שתיקה בחינת כתר, because shtikah is a bechinah of keter. Rabbi Natan, this this Torah for now is לשון רבינו, but Rabbi Natan adds in: כי על ידי השתיקה זוכין לתשובה.

Through silence, that's why is שתיקה כתר, we haven't seen that yet, so Rabbi Natan plugs this in: through shtikah, a person is זוכה לתשובה, like we saw earlier in אות ב׳, דום turns is what is מתקן the דם, שהיא בחינת כתר. Keter is המתן, it's לשון of keter, like we saw in Iyov, וכנ״ל. וזה, and this idea that shtikah is כתר, בחינת סייג לחכמה שתיקה. Keter is like a סייג around chochmah. Shtikah is like a סייג around chochmah. סייג דייקא, it's דווקא a סייג, זה בבחינת כתר שהוא בבחינת סייג וגדר סביב, סביב a keter surrounds the head, a crown surrounds the head, the keter is like it's surrounding חכמה, שמסבב ומעטר, ומעטר את החכמה.

וזה הכתר שהוא בבחינת סייג נעשה משתיקה כנ״ל. And this keter, which is a בחינה of סייג, is סייג לחכמה שתיקה, is made up through shtikah, which is תשובה. וזה סייג לחכמה שתיקה כנ״ל, which is keter, which is a סייג of chochmah, which is done through shtikah. And therefore people that are quiet and they hear the נצות, people fighting against them and being מבזה them, they will be זוכה to Keter. וזה לשון דשמיטן. That's what it means that that is the lashon of the feathers were falling out, כמו שכתוב, שמט כל בעל משה ידו, that it's talking about in the year of Shemitah, that a malveh has to let it go.

He has to leave the chov and not demand that it be paid back, היינו שלא יתבע עלבונו. Over here also a person shouldn't stand up for his own kavod. וזה פירוש משמניהו. And so a person did not return the insult because he's doing why how does he do that? Because he's constantly doing teshuvah. How is he constantly doing teshuvah? Cuz wherever he's holding, he thinks that maybe he has aveirot. Who says that he's so great, right? We can look in the Igeret HaRamban. וזה פירוש משמניהו, that's what it means, from their שמניהו, from their fat, מלשון שמנת עבית, right?

The pasuk says שמנת עבית כסית, when that on one hand when there's a yetzer hara when Yisrael when Yisrael is fat with too much, but we'll see the לשון, כלומר מחמת שאוחזים עצמן בבחינת שמנת עבית, the person thinks of himself that he has aveirot. How is he able to not respond? Whatever you are, maybe I am worse for where I am holding, maybe I'm not even holding on your level, or you have reasons. A person is able to take a step back and say, who am I to respond?

He's constantly doing teshuvah. Maybe I'm holding by שמנת, maybe עבית, maybe I'm holding by having too much fat. היינו בשביל זה שומע חרפתו ואינו משיב. And that's how he's able to hear his insult and not respond, כי זה עושים בשביל תשובה על עוונותם. He does this through תשובה, כמו שכתוב, וישמן ישורון ויבעט, it's the end of the pasuk, that ישורון, that Klal Yisrael was וישמן and they kicked back, right? That's why they did aveirot, because of the shemen. Now, Rabbi Natan adds in very helpfully, בבחינת השמן לב וכולי, ואזניו פן יראה.

What the yetzer hara does is it uses shemen, fat, it plugs up the senses. Like Mesilat Yesharim brings down by by Paroh, that Paroh kept the Jews so busy that they'd never stop a second to stop and think. If a person would see their aveirot and be sensitive to musar and they would internalize it, they would do teshuvah. So what does the yetzer hara do? The yetzer hara stops up their senses. He doesn't allow them to be sensitive to their aveirot. However, when a person is מבזה himself, he's able to unplug that שמן, he's able to unplug that fat and able to go towards teshuvah.

שהתשובה צריכה להיות בשלושה תנאים אלו. And therefore, the teshuvah is done through these three senses. ונגדי נחלי דמשחא מתחותיהו, and we see מתחות is a לשון of ענוה, and there were rivers of the of the משחא, of the שמן, that were running underneath. היינו, meaning that a person is able again, it's like a לשון of ענוה, that was running underneath them, that a person could hear the bizayon and stay silent. על ידי השתיקה זוכין לכבוד אלקי, and through the silence, which is the underneath, it's the lower י, right?

A person ultimately will be זוכה to כבוד אלקי. Yeah, so a person again, the three stages are a person is דום, a person is quiet, the person experiences a bizayon, in the in the א, we'll see that was the middle ו, until a person is זוכה to to teshuvah and כתר and the and כיסוי, the upper the upper ו, which reintroduces the א into the דם, which makes an אדם, as a person, and again the דם was the אחוריים of אהיה. When a person introduces When a person introduces the the א into the into the דם, that that that completes אהיה and כתר, and it realigns the process with הקדוש ברוך הוא.

שהוא בבחינת שמן, which is a מדה כנגד מדה of שמנת עבית, of שמן in of שמן in a negative way, כמו שכתוב אהבת צדק, if you love righteousness, ותשנא רשע, you hate wickedness, על כן משחך, end of the פסוק is, אלקים אלקיך שמן ששון מחבריך, that you'll become anointed. So we see that that that's shemen in a mashach is pouring oil in a positive way. That a person who loves tzedek, and he's matzdik the din of HaKadosh Baruch Hu, and he shome'a his charafot and his bizyonot, he hears all of his degradation and he doesn't respond, he's mekabel b'ahavah, that does teshuvah, and he's zocheh to mashach Elokim, which is kavod Eloki.

אלקים, וזה בחינת מלך הכבוד. And this is the bechinah of Melech HaKavod, that it ends up being that melech, which is malchut, lines up with kavod, which is which is keter, and this is the the proper malchut. ואמינא להו, and I asked these chachamim, I asked these geese, I asked these ba'alei teshuvah that were zocheh to kavod Elokim that got there, that they were constantly, we said, doing תשובה על תשובה, the highest level of teshuvah, constantly going up, a bechinah of Olam Haba, right? So I asked them, says רבה בר בר חנה, אית לכו חולקא לעלמא דאתי?

Will I have a chelek in Olam Haba of doing this תשובה על התשובה, the three levels of teshuvah being a self-centered teshuvah, a proper teshuvah to get close to HaKadosh Baruch Hu, but then an ever-growing, heightened perception of HaKadosh Baruch Hu where you continuously are getting closer, realizing that the teshuvah of yesterday was almost mundane. חד דלי לי אטמא. One raised his foot to me, one of them showed me the regel, the lower part, the lower י', וזה בחינת והארץ הדום רגלי, which is an indication that Rabbah bar bar Chanah had reached that lower level.

He had reached silence ultimately resulting in in bizayon and and and taking the embarrassment, בחינת נקודה תחתונה כנ״ל. וחד דלי לי כנף, and the other one raised his wing to me. וזה בחינת כסא, כמו שכתוב ולא יכנף עוד מוריך. The other one raised their wing, כסא, כסוי, כתר, the upper י' which is hidden. וזה בחינת which is like פסוק ולא יכנף עוד מוריך, that's a reference l'asid lavo that HaKadosh Baruch Hu is not going to won't be hidden, but okay, וזה וזה בחינת הנקודה העליונה. And this is the נקודה העליונה.

So it was a it was showing, it was a message to Rabbah bar bar Chana that he had in fact reached these levels, and that that he would do teshuvah and be mekabel the busha to turn colors, and ultimately establish the כסא until we see in a second that there's a the higher level is אדם יושב על הכסא. היינו שהראו לרבה בר בר חנה שגם הוא זכה לאלו הבחינות. We mentioned the upper י' and the lower י', the wing and the foot, the ו' would be the the body of the אווז itself.

אמר רבי אלעזר, עתידין ישראל ליתן עליהם את הדין. So now Rabbi Elazar said, his Rabbi said that the l'asid lavo, Yisrael is going to give דין, כי ישראל נקראים אדם, because Yisrael are called Adam, like it says the Gemara says in יבמות, אתם קרויים אדם ואין עובדי כוכבים קרויים אדם. If you're familiar with the Mendel Beilis trial, this was a the big thing over there, but anyway, they had asked this pasuk, they said oh you see it was like a blood libel trial, that why is it that goyim are not called Adam, only Jews are Adam, you don't respect goyim.

And he said no, because other לשונות, אנוש is אנשים, איש is אנשים, right, other לשונות of of a of a man have a plural, Adam has no plural. One Jew is on trial and the entire Jewish nation is on is on trial, and we see Baruch Hashem also in the in the other way, when one Jew needs help, the entire Klal Yisrael comes together. So אתם קרויים אדם. But okay, anyway, anyway, וקודשא בריך הוא וישראל כולא חד. So Yisrael is a reference to Adam, and we saw already that one of the expressions of we are not the real we mentioned before, not to make a mistake, it's not that we are a true אדם and then when you have these anthropomorphisms that that we reference

to הקדוש ברוך הוא as an אדם. There's אדם עליון, there's a צורה, there's a שיעור קומה, there's a structure called אדם. The structure called אדם is is different facets and reflections of the way that הקדוש ברוך הוא relates with the בריאה. We said that the building blocks of this are the ספירות, and פרצופים are when they're aligned up in different ways in order that הקדוש ברוך הוא relates to us, and the פרצופים also can be related to as as 613, right, the mitzvot correspond to the רמ״ח אברים שס״ה גידים.

This is really the true higher structure of אדם. We are the physical, עשיה'דיק reflection of that. So וקודשא בריך הוא וישראל כולא חד, that Yisrael is דבוק and נכלל within הקדוש ברוך הוא, we're all lined up, especially when we are when we have התבטלות, we become a living expression of הקדוש ברוך הוא, our נשמה'ס חלק אלוק ממעל, right? וישראל שהם בחינת אדם ישבו על הכסא, that like like we said in in Yechezkel by the מרכבה that it was like an אדם will sit on the כסא, כמו שכתוב על הכסא דמות כמראה אדם.

When the Yisrael is בשלימות with our מעשים and we're דבוק to הקדוש ברוך הוא, so then we are, as if, we finally reached that point where we're sitting on the כסא, and that lines up that הקדוש ברוך הוא is manifest in the world, הקדוש ברוך הוא is sitting on the כסא as it were. VeYisrael who can be משלים, יתנו דין לכל באי עולם, will have the power to rule over the world, to subjugate the nations. We'll tie this in soon to Amalek, which is representative of רע, רק רע כל היום סופי תבות עמלק, that Amalek is like Esav, Yehoshua is from Yosef, Yosef is the one who who who ultimately beats beats Esav, right, we saw recently in Rashi in the parashah.

היינו, הם ישפטו בעצמם כל הדינים, that they will be the ones who are able to judge to judge the dinim. So we saw this ma'amar of Rabbah bar bar Chanah set out to investigate humility, and he met some chachamim who were like the geese who were fat, meaning after after sinning they did teshuvah. They were looking at themselves as being shamen, and they the way that they they they were they were wise and they attained chachmah, they remained silent in the face of insult. They were able to reach that higher level, and as a result of this silence and teshuvah, they merited kavod Elokim, where Rabbah bar bar Chanah said, "Well, I really have this also that this true kavod Elokim is a bechinah of

olam haba?" And Rabbah bar bar Chanah said, "Will I have a chelek of you in olam haba?" And they referenced that he he was already even living with that now. A person can be a ben olam haba now that he had reached these levels of silence and ultimately teshuvah and kavod Elokim. Now we're going to connect the pasuk to the three mitzvot of going to Eretz Yisrael, which is again moving towards kedushah in our context, and connecting the the upper י and the lower י through the א and showing how, you know, you get the impression through these torot it's almost like like we look at the world, Baruch Hashem, and we are able to take musar.

However, imagine if you were able to look at sometimes you pull up a screen, there's like a black screen that comes up in the computer code, right? So if you're able to literally look at the building blocks of the world in computer code and then, depending how they manifest, sometimes if it's applied to if if it's applied to to one thing, it has this physical manifestation. If applied by going through these torot we're literally it's a window into like the the binary code of the world, and then he shows how depending which lens it's shining through it comes up and it's expressed in a pasuk, in a ma'amar Chazal, in a Zohar, in the world.

And all of it is windows into these truths. So וזה sometimes it gets a little technical, but but it's it's beautiful. וזה פירוש: ידבר עמים תחתינו, that הקדוש ברוך הוא guides, subdues the peoples underneath us, ולאומים תחת רגלינו, and the nations under our feet, which is going to be a a bechinah of of the of the chirik underneath, that's going to be Malchut. Let's read the full pasuk. Says, ידבר עמים תחתינו ולאמים תחת רגלינו, יבחר לנו את נחלתנו, הקדוש ברוך הוא will choose define our heritage, את גאון יעקב אשר אהב סלה.

The The So and the the Rav Chaim Kramer brings also in the notes from Parperaot Lachochmah, that to the same degree this is not only in the כלליותדיק, national sense, but to the same degree that a person achieves the lower point, he's able to subdue the nations symbolically, meaning referring to the yetzer hara underneath his feet, comparable to the shechitah of the yetzer hara connected to the final redemption. So this applies in a national way, and also in an individual way. וזה פירוש So again, ידבר עמים תחתינו ולאומים תחת רגלינו, זה בחינת חיריק, נקודה תחתונה של א.

זהו בחינת: ותחת רגליו, בחינת: והארץ הדום רגלי. So now we're going to connect we're going to use this pasuk in Tehillim to also be reflective of the ideas that we've been mentioning, that the nations will be subdued underneath our feet when we do teshuvah, when we malchut, the way that we get to this the bottom י is through silence. יבחר לנו את נחלתנו, and that we Hakadosh Baruch Hu will choose for us to find our heritage. נחלה, we'll see נחלה is Shiloh. We had in an earlier Torah that Shiloh is the same gematria as Moshe.

But that יבחר לנו את נחלתנו, זה בחינת משה, בחינת נקודה העליונה של א. We already said that Moshe is the חמה, is the שמש, is the כתר, is the נקודה עליונה of the י, is teshuvah, right? So once we are able to engage in that bottom silence that we get in place that bottom י, so then יבחר לנו את נחלתנו, we'll be entitled or we're going to reach that top י. בחינת ממעל לרקיע דמות כסא, that that כסא with the שמש, right? All these things line up is above the רקיע.

וכסאו כשמש, because we have a pasuk that again lines up כסא or the throne and the שמש, which we said is Moshe, because פני משה כפני חמה. And נחלה, the יבחר לנו את נחלתנו, we connect the נחלה to Moshe, which then lines up into all these other things, כמאמר חכמינו זכרונם לברכה, רבי שמעון אומר: נחלה, זו שילה. שילה דא משה. Both gematria 345, but again, we actually spoke about this in Torah in Torah ב. Said over there, משה שפיר קאמרת. So Moshe is a בחינת משיח, כמו שאמרו: עד כי יבא שילה, דא משה משיח.

Over there, we were saying Moshe Mashiach, and we use also this reference to Moshe as Shiloh. Now we will see again soon that although Moshe is the upper י, which is Shiloh, it was Yehoshua that ultimately divided the land and destroyed Amalek. את גאון יעקב, so this גאון יעקב, יעקב is איש תם יושב אוהלים. Yaakov is going to be אוהל, it's going to be the middle ו. So זה בחינת ו' שבתוך א', בחינת אוהל, בחינת אור, because the פסוק in Iyov it says בהלו נרו, when the lamp was shining.

So it's a בחינה of אור also, שמשה מאיר ליהושע, how Moshe shines on Yehoshua through the אוהל. So through the through the רקיע, through בהלו נרו, this lines up Moshe and Yehoshua. And since it's גאון יעקב, יעקב is בחינת אוהל, so this is a reference in the פסוק in תהלים, כמו שכתוב ויעקב איש תם יושב אוהלים, and therefore the middle ו, which is in the א, which is a reference to רקיע, which is like אוהל, like we said already before, נמתחו כאוהל לשבת, which is יעקב איש תם יושב אוהלים, so we have this pasuk in Tehillim, which again references that לאומים תחת רגלינו is that a person is silent, it's the bottom י, and then we had the top י, that a person's zocheh to

יבחר לנו את נחלתנו through the middle ו, through the vehicle, the transition from Moshe interacting with Yehoshua, the חמה with the שמש, lining up the כתר and the מלכות, so that the world is an expression of רצון השם, Adam sitting on the כסא. וזה בחינת שלושה דברים שנצטוו ישראל. And now we are going to connect this, unbelievable, now we are going to connect this with the three mitzvot upon entering into ישראל, שיכלו זרעו של עמלק, we said that we will destroy עמלק, רק רק כל היום, זה בחינת ידבר עמים תחתינו.

So destroying Amalek, which is evil, which is Esav, right, the סופי תיבות of רק רק כל היום is ידבר עמים תחתינו, which is to be מכניע, to judge the other nations, to to that that הקדוש ברוך הוא will guide the other nations under us. The way that we are going to get this is the lower י, under us, is to be silent in the face of in the face of נוצה, right, in the face of those feathers, in the face of people who are challenging us and being מבזה us.

That's how we are going to achieve כבוד אלקים, which ultimately יד על כס קה, when is הקדוש ברוך הוא's כסא complete, we know, right, even in the beginning of Gemara Berachot, where it discusses it, is when Amalek is destroyed. The second is למנות להם מלך. Now this is not, by the way, in the same order, the mitzvot are in different order than they're brought down, but, okay, it's discussed. למנות להם מלך, to appoint a מלך, זה בחינת גאון יעקב. Why is a מלך a בחינה of Yaakov?

בחינת דרך כוכב מיעקב, and the Targum is that כד יקום מלכא מיעקב, when a מלך gets up from Yaakov, it comes out that Yaakov is בחינת מלך, when a star shines out from Yaakov is referring to מלך, and therefore the appointment of מלך matches up to גאון יעקב. And why, by the way, so we said why, how do we align... so if we're saying that מלך... we're talking about מלכות as the bottom, and מלכות being a positive, you know, כתר is is is the crown of מלכות, why over here is a מלך, if we're lining up the מלך with the middle ו, which we said is that stage of after silence a person gets embarrassed.

So the reason is we referenced this earlier that if a person has כבוד מלכים, that only his his kavod is lined up with כבוד אדם, with a human kavod, so then it becomes investigated, everybody's poking and prodding, is he deserving of that, is that correct? And therefore, that's a בחינה of embarrassment. ולבנות להם בית הבחירה, and the third step is זה בחינת משה, בחינת דעת, where the בית המקדש במהרה בימינו will get built up, that's a בחינה of that upper י, which is Moshe, which is דעת in in the מוחין, כמו שאמרו חכמינו זכרונם לברכה מי שיש בו דעה כאילו נבנה בית המקדש בימיו, so Beit HaMikdash lines up with דעת, וזה בחינת יבחר לנו את נחלתנו.

And this is a בחינה of the end of that פסוק, יבחר לנו את נחלתנו, and now we've lined up the the the אות א, the way that we started out the process of teshuvah of of being alluded to in the אות א, which is paired together with דם, which is the אח of of אהיה, and then you introduce the א into דם you end up with the Adam, who is יושב על הכסא, and we showed how this entire teshuvah process, as we mentioned so much and tried to reiterate along the way, is shown in Rabbah bar bar Chana, is shown in this pasuk in Tehillim, and is now reflected as well in the three mitzvot that we will do, im yirtze Hashem, soon.

And just to finish up back to the opening pasuk, to finish up for now because then we'll finish the piece next time, וזה פירוש ויאמר השם אל משה, that Moshe was coming close to move to the next world, קרא את יהושע, that Moshe should call Yehoshua, and then הקדוש ברוך הוא ויתיצבו באהל מועד ואצונו, ויתיצבו באהל מועד ואצונו is the end of the pasuk, that Moshe would command Yehoshua. Why was why did Moshe even need to be there? Moshe, who is חמה, who the the sun, who is the משפיע, who נקודה עליונה of the א, v'Yehoshua, who is the מקבל, who נקודה תחתונה, who would be receiving the mantle of leadership and so forth, ויתיצבו באהל, stand in the אוהל, זה בחינת הרקיע, which is

the the vehicle to relate from the upper י to the lower י through that אוהל, בחינת ה-ו שבתוך ה-א, which is that ו that connects the upper י and the lower י. ואצונו, I will command him. Why HaKadosh Baruch Hu commanding him if it's going from Moshe to Yehoshua? כי משה צריך אז למסור ליהושע, משה had to give over to Yehoshua the the leadership. However, a problem, ואין שלטון ביום המות, that a leader on the day of death does not have rulership, כי, which the midrash says on the which midrash says about I think by David HaMelech, it refers to him as David and not HaMelech.

But anyway, ואין שלטון ביום המות כי בשעת הסתלקות הצדיק אין לו שליטה וכח להאיר ליהושע. On the day that the צדיק is departing, so he does not have שליטה. If you don't have שליטה, you can't give it over. על כן דיקא ואצונו, Hashem would be the one to to command and direct it directly to Yehoshua. אני בעצמי כי חזרה ממשלה. HaKadosh Baruch Hu because the rulership, the שליטה and the ממשלה was returned to HaKadosh Baruch Hu, and then HaKadosh Baruch Hu would give it. However, so why did Moshe need to be there?

So it explains over here from Rabbi' Kremer in his shiur, in the note I have on the bottom, that on the day of Moshe's petirah, which we've already referenced a couple of times actually, I don't have them all at my fingertips, that Moshe was reached this level of כבוד עליון, of כבוד אלוקים, that Moshe was נכלל in HaKadosh Baruch Hu, so to speak. So even though it wasn't going to go from Moshe to Yehoshua, it would go that HaKadosh Baruch Hu could be commanding to Yehoshua, but baderech of Moshe, okay, however exactly we understand that.

Because over here it's just explaining why it says ואצונו, השם would command to Yehoshua, because the ממשלה went back to HaKadosh Baruch Hu on the day of Moshe's death, but nevertheless, we see that there was this transition from Moshe to Yehoshua. וכלל כל הענין, and we already explained how all of these ideas, the teshuvah process and the אות א' is reflected to in the pasuk in Tehillim of ידבר עמים and the three mitzvot. And now explicitly, we will go back and plug this back into אות א'.

This is it's brought down, this was part of what was added to the Torah, rounding it out around five months after it was originally given, around Purim time. So again, that's why some of the Torah doubles back a little bit. So we'll just read this part, and then next time we will go on to the the next part, which I think goes into the כוונות of Elul. וכלל כל הענין, כולל בתמונת א' שהוא נקודה עליונה, and hopefully this should go fast, we've already been reading this in the entire time, ונקודה תחתונה, the תמונה of א', which is the upper י, ונקודה תחתונה, and the lower י, and the ו', ודיק מאד, a person should consider this very carefully, that all of this includes the teshuva

process and the תשובה על התשובה. We said that a person is silent, and then experiences בזיון, and then reaches the level of כתר and תשובה על תשובה. והוא ענין שאמרו חכמינו זכרונם לברכה שקודם כניסת ישראל לארץ, that before Klal Yisrael go into Eretz Yisrael, which is a בחינה of teshuva, of קדושה, הוזהרו לקיים ג' מצות. They have to be mekayem the three מצות: להכרית זרעו של עמלק, number one, לבנות בית הבחירה, number two, ולהעמיד מלך. להכרית זרעו של עמלק הוא בחינת יהושע, which we said before, Yehoshua is the ultimate one that that that that battled and took over Amalek.

That's the נקודה תחתונה, that's the lower the lower י, where the person is silent, כי עקר מחית עמלק תלוי ביהושע, כמו שכתוב: צא הלחם בעמלק. So just showing that Yehoshua, who is the lower י, who is the לבנה, is the one that ultimately battles with Amalek, that corresponds to that מצוה. כמבאר Zohar הענין that goes through a whole thing over here in the note that Yehoshua is is is corresponds to one מלאך, and Amalek is to to another one, and the yetzer hara, and סמאל, okay. But in any event, ולבנות בית הבחירה, this is going to be the upper י, the דעת.

משה, הוא בחינת משה, נקודה עליונה, כי מי שיש בו דעה כאלו נבנה בית המקדש בימיו. So this again corresponds to the upper י of משה, הוא בחינת הדעת, like we saw before, which is דעת, it's the ever the ever-increasing understanding, the תשובה על תשובה, the moving forward and and coming ever closer to הקדוש ברוך הוא with continuous revelation in בחינת עולם הבא. ולהעמיד מלך הוא בחינת רקיע. And to appoint a king is the רקיע, that's the embarrassment, the חקר, the investigation of whether the כבוד מלכות, מלך is deserved.

That's the ו' שבתוך א', כמו שכתוב: דרך כוכב מיעקב, that a star will shine forth from Yaakov, this will be a king, שיקום מלך מיעקב. ודרך כוכב, and the star will go, הוא בחינת רקיע שיש בו כוכבים ומזלות. כוכב represents is by in the רקיע, because the רקיע has כוכבים. דהיינו מיעקב, and it's going to go from Yaakov, כי יעקב איש תם יושב אהלים. And we see that Yaakov lines up with this רקיע, which has the כוכב, because the רקיע we said is שמים, which is an אהל, and יעקב איש תם יושב אהלים בחינת רקיע, כמו שכתוב: וימתחם כאהל, that we had the pasuk already, it's the the first part of the pasuk is נוטה כדוק שמים וימתחם כאהל לשבת, that שמים and אהל line

up. כמבאר בזוהר שיעקב הוא בחינת ו', like it's expressed as well in the Zohar, that מלך, which is again, כבוד מלכים חקור דבר, which is בושה, and this all lines lines up with the mitzvot, that בושה, which is a בחינה of מלח, which is the ו', which is as a result of hearing a person's בזיונות, which happens as a person is silent through the other mitzvah, which is corresponding to the destruction and the cutting off of Amalek. And through that, a person relates to the upper ו', the כסא, the the the כסא and the כסא, which is lines up with building the בית הבחירה, and therefore, Klal Yisrael, upon entering to the land, is as a person comes to do תשובה, כי שלש מצות אלו

הן בחינת תשובה וכו', and this builds into it, ומכאן נכפל הכל בשינוי לשון קצת. Again, this was a little bit in line and repetitive with what we had said before, but as a person does these three things and lines up, at that point, that it'll be אדם יושב על הכסא, that we will be בחינת עולם הבא, and ultimately, הקדוש ברוך הוא, אם ירצה השם, also במהרה בימינו, will be בחינה of, that that the כסא will be מלא, and reflected in this world as well. And Im yirtzeh Hashem, be'ezrat Hashem, we will finish the Torah.