LM 7.1 — V'Eleh HaMishpatim, Part 1 of 2 · תורה ז׳

Okay, the seventh תורה of ואלה המשפטים. This this one I think is going to light us up. However, I I almost get nervous thinking that I will not do it justice, so we do the do the best we can. But this this תורה was given, it says in ברסלב בחורף שנת תקכ״ג. The the fifth and sixth תורה were given at the same time, so ראש השנה... the fifth one is בחצוצרות, ראש השנה at the time, 1802, and the sixth one was שבת שובה of that year going into the winter.

It says over here in the note in the print that I'm using, ואלה that that the סיפור, it says in חיי מוהר״ן, סיפור היה אצל הבעל שם טוב ז״ל ואמר לו כשפוגמין בארץ ישראל נופלין בגלות, a statement that when one is פוגם in ארץ ישראל, it seems that that the בעל שם טוב, that רבי נחמן had a vision of the בעל שם טוב, but anyway it says that when we're פוגם in ארץ ישראל, that we fall to גלות, וסימן: משם רועה אבן ישראל. From there shepherd אבן ישראל.

ושאלו אותו ואמר לו: פירושו? אמר לו, so we asked we asked רבי נחמן to explain this vision to us, ולא ידענו להשיב דבר. He didn't know how to respond. אחר כך הראיתי לו התורה צוהר תעשה לתיבה, says רבי נתן, it seems that we showed him afterwards תורה קי״ב that I had written over, because some of these are are לשון רבינו, some of these are dictated directly or copied over or were from רבי נחמן's notes. This is לשון רבינו זכרונו לברכה again. Some of them were what רבי נתן had written over from the שיעורים and then showed them to רבי נחמן afterwards.

So over here he says that I showed רבי נחמן what I had written in קי״ב, וראה והסתכל בו, he looked at it and he responded, ומתלמידי יותר מכולם, meaning that now he understood the vision. And afterwards, ואחר כך גמר תורת משפטים, that's our תורה, and then he finished our תורה, speaking about אמונה and ארץ ישראל and a פגם in ארץ ישראל and אמונה going to גלות מצרים, and I continued to ask him, ושאלתי אותו אם זה שייך למאמר הנ״ל, השיב: שאין המאמר נגמר מקודם רק עכשיו הושג ענינו בשלימות.

Okay. ואחר כך קיבלתי התורה תמימים יחדיו, and then the ninth תורה also tied into it and incorporates some of the ideas from the other one, צוהר תעשה לתיבה קי״ב. But anyway, so it's going into the into the winter and that's a little bit of the background. Starting off with ואלה המשפטים אשר תשים לפניהם. Again this is לשון רבינו ז״ל. However, some of the ones that are לשון רבינו, the language is a little bit more terse from what I understand, although I'm not sensitive enough to the language still by myself.

This one it could be that the language is a little bit easier, but we will see. I think it's literally speaking directly to us. לשון רבינו ז״ל: ואלה המשפטים אשר תשים לפניהם. So we are going to take a מאמר חז״ל and a from from the from the בבלי, from קידושין, בבא קמא, we're going to take a מכילתא, and רבי נחמן is going to weave them together in an unbelievable way, and we'll see what we take from it. ואלה המשפטים אשר תשים לפניהם, two ideas: one is that לפניהם is plural, the other is תשים is to place before somebody.

אמרו חכמינו זכרונם לברכה that from the fact that it says לפניהם בלשון רבים in a plural, הושוו אשה לאיש. Even though for many הלכות there are distinctions between men and women, over here for דיני ממונות, for משפטים, men and women are the same as far as their obligations. ואיתא במכילתא, and the מדרש brings on this פסוק: יכול יהיו תלמידים לומדים ואינם מבינים? You would think that students can learn without understanding, without having clarity? תלמוד לומר: אשר תשים לפניהם. And this is the onus is on the teacher that you should place it before them, ערכם לפניהם, you should arrange it before them כשולחן ערוך, like something that is arranged well, a set table.

The רמח״ל in the introduction to to דרך ה׳ famously talks about the difference between an overgrown wilderness versus an organized garden, not necessarily in the quantity, but the quality in terms of how a person is able to relate to the information and make it usable. A person should set something before their תלמידים like a an arranged table, and the the piece now is going to explain the פנימיות of this פסוק as we've been doing, discussing that אשה represents אמונה, and איש is representing אמת, come together to achieve clarity.

We start off, א: דע, כי עיקר הגלות אינו אלא בשביל חסרון אמונה, and the benefit over here the note brings a זהר, it says, אמר רבי יוסי, לא יגלי קודשא בריך הוא לישראל, that the גלות only comes אלא בזמנא דאשתכח מנהון תוקפא בינייהו, only at the time that there's no אמונה by them. But to kind of set the stage a little bit, what we're talking about אמונה, and we'll describe this further, is represented in the or is where we engage in our relationship with הקדוש ברוך הוא, the clearest relationship and and there's a there's a back and forth, the clearest expression and the manifestation of the relationship between us and הקדוש ברוך הוא is by the בית המקדש, by ירושלים, by ארץ ישראל.

When we open ourselves up to הקדוש ברוך הוא, השם gives us the reins on that relationship. When we open ourselves up to הקדוש ברוך הוא, so then the when we're in ארץ ישראל the channels are open. What happens when we have a blockage, when we are not engaged in אמונה? So it's like what would happen if the same amount of water was going through, but the hose was misaligned. Either it would come out of the wrong place in distorted ways, some of it would leak out. It it's almost destructive to us if we're in ארץ ישראל without that without that אמונה, without that relationship.

So it's up to us. When we don't have, and this is my take on it, a lot of things are my take so take it for what it is, some of this comes from different things I've seen, either from I don't know Bielansky, I do the notes, but I don't want to misinterpret or misquote anybody. When we when we put ourselves in a position where we cause blockages and we cause stoppage, therefore if we stay in ארץ ישראל it could cause more of a more of a קלקול.

And at that point either the destruction, like people, like the גמרא said that הקדוש ברוך הוא at the time of the חורבן, didn't take, as it were, out anger on us, it has to go some place. If it wouldn't get taken out on us, it would get taken out on either on the בית המקדש, we have to go into גלות, the relationship has to otherwise be aligned in order for it to fit. So we say that the עיקר גלות אינו אלא בשביל חסרון אמונה. The reason for גלות is because of a חסרון of אמונה coming from us, כמו שכתוב like it says the פסוק in שיר השירים, תבואי when you come back from גלות תשורי you will gaze מראש אמנה from the הר of אמנה

of אמנה. The actual פסוק רש״י says תשורי מראש אמנה, so let's read over here what רש״י says: תקבצי את נדחיך when I gather the exiles, תסתכלי ותביני מתן שכר פעלתך מראשית אמונה שהאמנת בי. Then you will see what the שכר is of what you did from coming from the point of of אמונה, כי הלכת אחריי במדבר. The Jews the the it was the result of אמונה that you had five million people or whatever it was go into a מדבר without any food, without any water, without asking any questions.

Now we all look at what their complaints were. Think about going with your family having six kids at a shot into a מדבר with no water, no food, no shops, no nothing, and not until the first complaint comes that you're thirsty three days later. You're talking about people that were holding like the דור דעה. But anyway, so he says that כמו שכתוב תבואי תשורי מראש אמנה. We're going to interpret the פסוק that when you come from גלות you will see that the גאולה was because of ראש אמנה, because of אמונה.

ואמונה is בחינת תפילה. So first we connect concepts אמונה and תפילה, כמו שכתוב like it says by מלחמת עמלק, ויהי ידיו אמונה that משה רבינו, his hands were were being held up, and his hands, אמונה is not belief, it's faith, faithful to a task. An אומן is a craftsman, his hands are faithful to a certain task. A person could be an עבד נאמן, right? ויהי ידיו אמונה, his hands were steadfast, they were loyal, they were faithful, they were stayed up. תרגומו פריסן בצלו, and the תרגום over there says that they were spread out, but פריסן בצלו is תפילה.

So we see that ידיו אמונה is that they were spread out in תפילה. We connect the concept of אמונה and תפילה. Why? We'll see soon. וזה בחינת, we connect A to B, אמונה to תפילה, now we bring in concept C. וזה בחינת ניסים למעלה מן הטבע. And then then we bring in the concept of ניסים that go out of the framework of טבע. Why? Because הקדוש ברוך הוא relates to us in different ways. There is a system, from הקדוש ברוך הוא's point of view everything is the way that הקדוש ברוך הוא arranges it, but there's a system that הקדוש ברוך הוא put into place called nature, which is the general way that things work.

And then there are things that operate, that it's a a different a a different flow of that relationship that operate in terms of נס that won't be necessarily subject to the way that the the momentum and the way that טבע is going. If you get to a real נס it's something that can be just sort of like ripping nature apart, and and almost a direct גילוי. But over here we say כי התפילה למעלה מן הטבע, כי הטבע מחייב כן, there might be a certain system in place, that something that's going on, on a simple level somebody's sick and this is the way it's deteriorating, and all of a sudden you hear stories a person davens and there's it's not necessarily that the heavens open up

and something happens, but you have an inexplicable an unexplainable type of רפואה. But it says over here כי התפילה, I'm making that distinction, I'll I'll explain why I'm doing that soon, כי התפילה למעלה מן הטבע, כי הטבע מחייב כן. הטבע, nature is dictates a certain course of action, והתפילה משנה הטבע, and תפילה can come to change the way that the the momentum of how things are going in the system as it stands. וזה דבר נס, and that is called נס. ועל ידי זה, now we're going to connect this back to אמונה, this that we can change nature and do ניסים through a כח of תפילה, צריך אמונה.

That's where we come to dictate that relationship, that's where we have אמונה. The ליקוטי הלכות have my note over here says, עיקר שלמות התפילה הוא על ידי אמונה. Why? כי אמונה בחינת תפילה, כמו שכתוב ויהיו ידיו אמונה. He goes through a whole thing, but listen to this language, he says ובלא זה, אמונה צריכה להיות שלמה בכל חלקיה, yes, אמונה has to be in place, ובלא זה אין התפילה שלמה ואינו נעשה כלי לקבל השפע. הקדוש ברוך הוא doesn't need our תפילות. הקדוש ברוך הוא is there ready, willing, and able, wanting to shower us with שפע.

The question is, is are we a כלי to be מקבל? Are we making ourselves into a receptacle for us, because ultimately the waters, if you put water into a dirty glass, then the water becomes dirty. If you water thorns, thorns grow. הקדוש ברוך הוא is there to give, but what the תפילה does is that the תפילה, it puts us, it draws the connection, it makes the bridge from us. What we have to do is we put אמונה into place, we put תפילה into place so that we can connect מצד us to הקדוש ברוך הוא.

We have to have אמונה so that we have, which we achieve through תפילה, so connecting to הקדוש ברוך הוא so that we can line ourselves up and receive. שיאמין שיש מחדש, that we believe, our אמונה, that הקדוש ברוך הוא at every single second, not just created the world, is מחדש בכל יום תמיד מעשה בראשית. Meaning what? I think the clearest example, it's not my example, but I can't remember where I saw it, probably based on something קבלה. If you think about a gas flame, a lighter. I take a picture now and I take a picture in one second or one minute, whatever it is, so the pictures might look identical.

Is it the same flame? It is not the same flame. Flame is burning the gas as it comes up. Or alternatively, if you think about anything, think about the pressure created from the flow from a fan, but it's a constant flow of energy, it's a constant flow of air. It's not the same now, even though there might be a constant pressure, but it's ongoing. We've talked about הקדוש ברוך הוא, so the miracle is that הקדוש ברוך הוא creates us with a memory and with our עבר. However, that's not because there's any there's any inherent עצמיות.

Everything is תלוי in הקדוש ברוך הוא. There is no independent existence to anything but הקדוש ברוך הוא, and therefore, when we acknowledge that הקדוש ברוך הוא at any given second, millisecond, whatever it is, is recreating the world, yes, generally speaking, because in order to fulfill הקדוש ברוך הוא's objective, there is a an ongoing continuum. However, the truth is, is that it doesn't have to be that way, and הקדוש ברוך הוא creates it however he wants. And when we bring ourselves to that אמונה, ובידו לחדש דבר כרצונו, so, and it was הקדוש ברוך הוא's רצון to change it.

So if we change the playing field, me, before the תפילה, was ראוי to a certain amount of שפע. Now that I davened, I connected, I opened up the channels, I got rid of the blockages, now I'm זוכה to a different relationship and a different flow, and then I can change that. With that אמונה, that's where So you're not allowed to rely on ניסים, but it's not a נס, so to speak. Why is it not a נס? Because there's no bigger miracle in a certain sense for הקדוש ברוך הוא creating in way A than way B.

All I'm doing is I'm interacting with הקדוש ברוך הוא, and therefore, I'm not asking השם for something that doesn't make sense. It makes perfect sense, as much as the natural process makes sense. והעיקר והעיקר אמונה בחינת תפילה. So, אמונה is A, and we connected it to B, to תפילה. בחינת ניסים to C, אינו אלא בארץ ישראל. Now, we're going to connect in ארץ ישראל. ניסים happen, עיקר ניסים בארץ ישראל, כמו שכתוב, and this is sort of like chicken and egg-ish, but it happens in both ways. When a person sees ניסים, and they see they see a clarity in their תפילה being answered, they see that relationship in a more direct sense, that strengthens אמונה.

אמונה brings ניסים. There were 10 ongoing miracles in the בית המקדש. ארץ ישראל is that place where there's total גילוי, right? כמו שכתוב, שכון ארץ, dwell in the land, ורעה אמונה, and become nourished, cultivate or become nourished through אמונה through living in ארץ ישראל, then אמונה will become your food. It will become your nourishment, your sustenance. ששם בארץ ישראל עיקר עליית התפילה, that's where the relationship is more direct, that's where the תפילה actually connects, whatever this means, but that's how we relate. A person is supposed to have כוונה that his תפילות go up towards towards ארץ ישראל, towards ירושלים, towards the בית המקדש, right?

Towards the קדש קדשים, that's where the תפילות connect, and the structure of this world, that's how it's set up. כמו שכתוב, זה שער השמים. The בית המקדש is the שער השמים, it's the place that רש״י explains, it's the מקום תפילה לעלות תפילתם השמימה, that's where that's where the כח goes up, and when we see our תפילה be answered, it strengthens אמונה. ובשביל זה, and because of this, that we explained that ארץ ישראל is a place for אמונה, so now what happens when there's a פגם in that אמונה?

We're not able to receive the שפע. But from הקדוש ברוך הוא's point of view, the שפע could still come out. ארץ ישראל, what happens with it? So we put ourselves in a position where there's a פגם in אמונה, so הקדוש ברוך הוא, we control the faucet that's going to get, רחמנא ליצלן, from our point of view, closed a little bit. כשפגם אברהם, and where do we see this? By אברהם. Again, this is what the מדרש, this is what this is what we have to go on, that אברהם אבינו, לפי his מדרגה, was פוגם in this idea, because אברהם אבינו asked, במה אדע כי אירשנה?

that I know that I will that I will inherit the land, right? It was that פגם בירושת הארץ. There was a פגם, there was some sort of a blemish in this idea of inheriting the land לפי his מדרגה, שזה בחינת אמונה that it was that was coming in the in the vein of of אמונה that הקדוש ברוך הוא said that you're going to inherit it, it's coming to you. And אברהם said, well, how will I know? And on his level, that was a פגם in אמונה, בחינת תפילה, which we're saying is in the vein of תפילה, היו גלות מצרים.

So it had the opposite effect, and now this that that that there was going to be the flow from אברהם, it was going to manifest that that אברהם had the אמונה and it would come to a ירושה of ארץ ישראל. So now that turned into גלות and we'll see why דווקא, why דווקא מצרים. And it דווקא יעקב ובניו. So why was it that it wasn't until יעקב ובניו they that the experience of going to גלות was by יעקב and his sons? ירדו למצרים, they went to מצרים, כי הם בחינת י״ב נוסחאות התפילה, that this is the נוסחאות התפילה.

I actually heard Rabbi Glatstein talking about this. He had a whole series of שיעורים on this source. And he mentioned this האר״י ז״ל which is in שער הכוונות. He goes on and says that there are 12 חלונות in in the שמים כנגד the י״ב שבטים. And every single שבט had their own נוסח התפילה. Theoretically, if we would know which נוסח to דאווען, so then we would keep the the נוסח. It's not right or wrong, probably we don't know which שבט we come from, so then this this whole idea about there was a whole discussion back and forth about נוסח ספרד, about having a universal נוסח, whether whether it meets everything or what, but if you start to blend things, whether or not you lose the

benefit of any given נוסח. Okay, be that as it may, שיהיה, I don't know enough to discuss it. But the idea is that the נוסחאות התפילה related to יעקב ובניו. It was all the 12 שבטים were נכלל into יעקב, but that's where, הם בחינת י״ב נוסחאות התפילה, that that's where the תפילה went into גלות. The idea of there's a פגם in אמונה and in ארץ ישראל, so it'd be גלות. Where do we see תפילה, as it were, a distancing in תפילה, distancing in אמונה that it resulted and these י״ב שבטים who represented the 12 passages and ways of accessing תפילה in through the through the windows, so to speak, of שמים, that's where it resulted in גלות.

והיו ראוים לגלות. Now, we say that it's דווקא מצרים because מצרים were הפך הנסים. מצרים was the most advanced in in in magic, right, in science. מצרים was was the most advanced in the mechanisms within this world as they knew them. Yes, that included for them other sorts of כוחות in magic, but מצרים was the most advanced in that, and that is הפך הנסים. That is the opposite of of somebody being מחדש and running the world. It's only within the system. That's That's That's not acknowledging, חס ושלום, the the the יקוק.

כמו שכתוב: ובמצרים נסו לקראתו. This פסוק is talking by the ים סוף, but it doesn't say that they were רצים. It doesn't say that they were running לקראתו, as it were, against, towards, but against, you know, opposite, going into the water. It says נסים. Why does it use לשון of נסים? That the נסים were כנגד מצרים. They were opposite מצרים, שאין שם מקום הנסים, because מצרים was not a place of נסים. They stood one כנגד the other, and נסים, we already said, is the בחינה of אמונה, of תפילה.

And we see that this lines up because משה רבינו left מצרים to engage in תפילה, ואין שם מקום התפילה. We'll see also number 9, which I have not seen that. כמו שכתוב, like משה, it says by משה, כצאתי את העיר אפרוש כפי. That's when I will spread my hands in תפילה when I leave מצרים. וכל הגליות מכונים בשם מצרים. Now we haven't We mentioned in the context of מצרים. The truth is, is מצרים different than other גליות? It that it's a representative of other גליות, because all גליות are are are מכונים, they have like a nickname so to speak, בשם מצרים, על שם שהם מצרים לישראל.

They imprison, they restrict. If the flow was open, we have this connection הקדוש ברוך הוא, we are held back. We are מצרים, like מן המצר קראתי קה, right? We look for הרחבה, that we look for it to be blown wide open, that it restricts us. וכשפוגמים באמונה, בתפילה, בארץ ישראל, יורדים לגלות, we go to גלות. So now we explained that the עיקר גלות is because of חסרון באמונה, and therefore, when there's a פגם in ארץ ישראל or in אמונה, that we spoke about אברהם, that there was a פגם in the ירושה of ארץ ישראל, then we go to גלות because גלות, represented by מצרים, is the opposite of נסים and אמונה.

And now we're going to explain how only in the זכות of אמונה we'll be redeemed. וזה שאמרו חכמינו זכרונם לברכה: אין משיח בן דוד בא עד שתכלה פרוטה מן הכיס. This is a statement from סנהדרין. This is speaking directly to us. So first of all, in a פשוט פשט way, until there's inflation, until people don't have money. When does משיח come? At the time משיח comes that a person's not going to have a a money in his pocket. In the פנימיות of this statement, scary: היינו שיכלו האפיקורסים שאין להם אמונה בניסים.

What does it mean עד שתכלה פרוטה מן הכיס? Listen. It says, היינו שיכלו האפיקורסים, that until the אפיקורסים, the people that deny that deny הקדוש ברוך הוא, deny השגחה פרטית, deny צדיקים, are gone, שאין להם אמונה בניסים, they don't have אמונה in ניסים, ומייחסים כל הניסים בדרך הטבע, and they explain the relationship of what is going on in the world, they fit it all within this nature, which in the science, in our times also, which in politics. But, you know, everything לב מלכים ביד ה׳, right? They all look outside the system.

They don't look outside the fishbowl. It's like I saw a little pieces in a ספר from פסח, in a English ספר by a contemporary... Rabbi David Fohrman, right? He said he said, you know, you can imagine two pieces going around the Monopoly board, collecting $200 every time they pass Go. And then all of a sudden, one of the Monopoly pieces says to the other, "Do you believe that there's Parker?" Parker Brothers, you know, maybe it's in the middle of the board it says Parker Brothers. He says, "Do you believe in Parker?" And he says, "I don't know.

I've been around the board every single time. I see exactly what happens. I collect my $200. I've never seen Parker." We're going around the board and we explain everything within our understanding, within our דעת. And therefore they we don't talk about the the very rational idea that something is operating from without, and we are our perspective is from within. These אפיקורסים, until this idea, this mentality, but it's totally in us, right? We're כלל ישראל. It's for us הקדוש ברוך הוא. It's it's not about everybody else. Until the perspective, the mentality, the approach changes, כי עיקר הניסים בארץ ישראל.

Why? We want to go back to ארץ ישראל, we want the גאולה to come, that is tied into ניסים. It's tied into תפילה. It's tied into relationship, direct relationship, even if the מקום for עבודה is this world. But that's not how that's not the perspective how we look at it. If we want the גאולה, that perspective has to change. We have to leave it. What's the proof that the עיקר place for ניסים is ארץ ישראל? We said כי ארץ ישראל שותה תחילה. It's a גמרא. If you do דף יומי, we had these גמראs recently in תענית, this is דף י׳ עמוד א׳.

It says, הנותן מטר על פני הארץ ושולח מים על פני חוצות. It's a פסוק from איוב, וגומר. The מטר goes Now obviously there's rain and there's even more rain quantitatively outside of ארץ ישראל than within ארץ ישראל. But rain, throughout נביא, when we talk about the relationship with הקדוש ברוך הוא and כלל ישראל, we talk about giving rain, we talk about rain being withheld, with drought as a punishment. The the the שפע, what dictates it. I believe that there's a גמרא someplace where it talks about that ארץ ישראל grew every fruit because שלמה המלך knew that all of the שפע goes from ארץ ישראל to without, so if you know how to tap into the vein that goes to any place...

And the truth is, even if a even if a certain type of a fruit or vegetable or growth is really native, we only see it come out outside, you know, in some some particular country, but it must be that the source of that type of a of that energy is really starting in ארץ ישראל. So we see that ארץ ישראל שותה תחילה. Instead of just saying first, you could say primary. The primary ideas go from ארץ ישראל, and that's where the rain falls. ושאר כל העולם, and the drinking, the rain, yet for ארץ ישראל is מתהום.

Which again the גמרא in תענית כ״ה עמוד א׳, תניא, רבי שמעון בן אלעזר אומר אין לך טפח מלמעלה שאין תהום יוצא לקראתו שלשת טפחים. There's תהום coming from the top, there's תהום coming from the bottom, and there's a corresponding rain that comes and waters ארץ ישראל. And רש״י explains כשנופלים גשמים עבים מקצת קרקע טפח תהום עולה לקראתם שלשת טפחים, whatever it is over there. And the גמרא continues, it says תהום אל תהום קורא לקול צנוריך, one תהום says to the other תהום. Both the upper waters and the lower waters that come to nourish through ניסים, through שפע, through an otherworldly flow of sustenance to ארץ ישראל are called תהום.

Why is this important? שהם לשון ותהם כל העיר. This is a לשון of נס. It's a לשון of astonishment. It's a פסוק in רות, that that that when Ruth and Naomi came back, they were astonished at what happened to Naomi. This this this תהם is a לשון of astonishment, of נס. שעל דבר ניסי תמהין העולם, because when it comes to something miraculous, that astonishes people. And therefore we see that ארץ ישראל is directly drinks primary from the תהום, which is a לשון נס, which is where that connection is.

And therefore this that we say that תהום is a לשון of נס, תהום אל תהום קורא, it's again it's a פסוק in תהילים that is brought in מסכת תענית. It says that the upper waters correspond, or they speak to the lower waters. And the the גמרא explains that there are there is an upper תהום, יש ניסים עליון. There are open ניסים. There are ניסים when הקדוש ברוך הוא just tears apart the water, the the ים סוף splits, there's you see thunder, you hear lightning and things are just the reality is ripped open and we have a glimpse into just the direct control of הקדוש ברוך הוא.

לילה כיום יאיר, there's just It doesn't make it You can't explain it. And that is שהוא בבחינת טעמא עילאה, that that's אמונה, that's just straight, straight גילוי. ויש ניסין תתאין. And then there are ניסים, somebody shouldn't get better and all of a sudden a treatment works. There are something that happens within nature, or nature itself even, you could say. But it's מלובש בדרך הטבע. There's different types of ניסים. What we'll we'll we'll mention in a second. So the upper the upper miracles are the בחינה of אמונה.

The lower ones are the בחינה of תפילה, which we're going to, that's how we started off, right? We're going to talk about where תפילה and אמונה come together, where they collide, שהם בבחינת טעמא טעמא ד שהם בבחינת טעמא תתאה, that this is the lower טעם. ומלאך שכולל כל הניסים, and a מלאך, this is literally from the גמרא, this is the פנימיות of a מאמר חז״ל, ומלאך שכולל כל הניסים, this spiritual force, this idea, this energy that incorporates, that connects all of these types of ניסים and this interaction with הקדוש ברוך הוא, משני הטעמים, whether it's open גילוי or it's shrouded in nature, דמיא לעגלא.

It is similar to an עגלא, which translates as a calf. However, we will say שהוא בבחינת עיגולין, that is a בחינה of עיגולים, which has other connotations which we're not going to discuss now. But the idea of a circle is indicative of אמונה. Why? Why is a circle indicative of אמונה? So if you can picture, let's say, the, you know, something that's something something that's fixed on the ground is not heavy, right? So you would say if if you say something is heavy, that means I can pick up A, I can pick up B, and it's harder to lift B than A.

Something that is fixed in the ground and can't be picked up, you wouldn't describe as heavy. You would say that it's not within weight. Similarly, something that is long is ends it ends after it's longer than something that's shorter. It's a relative term. Something that is continuous, it never ends, it's forever, is not long, right? It came up recently in a conversation I had with somebody at יום שכולו ארוך, but it's forever, right? So what does it mean? So that is a separate conversation. Over here, an עיגול, a circle, is something that never ends.

When things go A to B, they're logical, to C, to D, but E, however F, nevertheless, right, things go and their cause. When you are in a circle and you just jump in, and from wherever you are, that's where you are, but it's just the idea without any logical progression, that is an idea that's representative of אמונה, בחינת אמונה, כמו שכתוב ואמונתך סביבותיך, so you will see that the בחינה of אמונה is סביב ה׳. It's around, it's a circle, okay? ופתיחן שפוותיה, it's not a path to it, we just jump in.

We'll talk in a second so what there is אמונה פשוטה, how it gets used, and if whether we're using it right. ופתיחן שפוותיה, this מלאך, as it were, has lips open, שהוא בבחינת תפילה. So we see ניסים and תפילה, אמונה and תפילה coming together, כמו שכתוב ה׳ שפתי תפתח ופי יגיד תהלתך, right? Put that the lips are open, engage in תפילה, and this מלאך, which is a בחינה of אמונה and תפילה, results in ניסים, הוא כולל הניסים, that incorporates ניסים. וזה פירוש, and this what it says is that we said earlier, אין בן דוד בא עד שתכלה פרוטה מן הכיס.

A כיס is something that covers it up, כי יש בני אדם, there are people, they're אפיקורסים, המכסים כללות הניסים, they cover up this idea of ניסים, they explain it away. Right, it says that even when it comes to, you know, מצרים, every x amount of years there's some sort of a something comes from the atmosphere, and it's red and results in rain. הקדוש ברוך הוא made it in such a way, even when the sea split, there was winds all night, and there is a possibility how it could happen, that הקדוש ברוך הוא gave a way to explain it away if a person was bent on it.

But those people are אפיקורסים המכסים המלאך ופתיחן שפוותיה. So these people cover over the ניסים that are incorporated in this מלאך who is able to bring together, to incorporate both types of relationships with הקדוש ברוך הוא, whose lips are open, מכסים בדרך הטבע, and they cover it open, they say that no, it's just within the system, it's explainable. וכשתכלה זאת, when this attitude goes away, keep those newspapers, you want to know what's going on, keep those newspapers closed. Hundreds of millions of dollars built on social engineering on getting you, a person who spends a lot of time, this is my own take, I'm just getting a one-liner in, a person who is engaged in media is essentially opening up their mind to attitudes that are

generated by hundreds of millions of dollars towards discussing why babies are falling from the heavens, and if you don't believe this, everything is just going to go to no place good in a godless world, right? So there's a difference to know what's going on, but when you the whole idea of אפיקורסות of explaining, of worrying, of Anxiety, all of this comes from אפיקורסות, and when this idea goes away, ותתרבה אמונה בעולם, אז יבוא משיח, then we're going to have a direct relationship with הקדוש ברוך הוא. That's where there's אמונה, that's where there's ארץ ישראל.

כי עיקר הגאולה תלוי בזה, כמו שכתוב "תבואי תשורי מראש אמנה". We quote this פסוק from שיר השירים, that you're going to come and you're going to gaze מראש אמנה, from a from אמונה. And I actually saw, I believe it was my understanding of a I think I saw, I think the בעל התניא said something similar, I originally was looking at the פרי הארץ from ר' מנחם מנדל מויטבסק, and my understanding of the point that he made is that there's a difference between- first of all, we believe הקדוש ברוך הוא created the world, we believe הקדוש ברוך הוא runs the world, that everything came that that everything is it come comes from הקדוש ברוך הוא.

However, events, we'll say it like this: Events are not inherently good or bad. Something is good or bad in the way that we relate to it. So, that a person is a person is driving and they see a parking spot. That's good. And then it gets taken. Well, that was bad. But then there's a spot that's closer to where they're going, so it was good that the first spot that that the first spot got taken. But then it ends up being a hydrant, so that's bad, right?

And and you can go on and on and on. As things switch, as information changes, then you relate to an event differently, and you don't need to go to somebody who just, you know, misses a bus and the bus blows up to see that. But events are not inherently good or bad. They're saved in the way that they're supposed to be. When a person is able to connect to הקדוש ברוך הוא and say, "I'm going through a difficult time. It's challenging. I'm having a really tough time with this," and that is a דרגה- that is certainly a דרגה of אמונה.

We'll say ברוך דיין האמת. That's that's תפילה. That's relating to הקדוש ברוך הוא. We say, "From my perspective, this is where it is." But what about if a person literally, right- you see a picture, somebody's arm is getting cut off. Good or bad? I don't know. It's life-saving surgery. A person says, "Listen, I see everything from my perspective, but the reality is is אמונה doesn't mean that I take my perspective and I know what that that everything is coming from השם and it's fine, but I say, 'You know what?

I'm willing to step outside of myself and not even engage not even engage from where I understand it. I literally will approach when something happens to me, good or bad, I'm going to sing because I know in my bones I know in my לב, forget my מוח, I know that it's for my benefit and, therefore, I will celebrate.'" Right? A סופר told me one time that whenever he would he would have a mistake, or he knew somebody rather, whenever they would have a mistake and a תפילין would be פסול, they would make a קידוש so that they could incorporate, you know, they spent all this time, effort, money.

It was going to go down the drain and they couldn't do that. They just saved somebody from wearing פסול תפילין because they didn't the- they didn't try to fudge the line and sell it to anybody. Nobody would ever know. And therefore, in order to put that in, whenever something happened like that, they would make a קידוש. They just saved somebody from פסול תפילין. That is- so there's there's the lower type of אמונה where where it's it seems negative, but I but I, you know, I connect הקדוש ברוך הוא.

It came from השם. And there is where where I don't I'm not even limited by my perspective. There's there's the upper range. There's a there's there's אמונה. אמונה comes from outside the perspective. It it's it's a long view. It's a faithfulness to הקדוש ברוך הוא. It's not that I'm within myself and I relate to השם, but I almost I anchor myself in something that's outside of myself completely. So, תפילה is that connection and אמונה is where I'm trying to go. And when אמונה and תפילה come together, so this is where תבואי תשורי מראש אמנה, this is when the גאולה the גאולה comes when I I I'm מתבטל my התבטלות towards towards הקדוש ברוך הוא.

Now, we have a problem, okay, because we said that in order to get to ארץ ישראל, we need אמונה. So, how do we get to this אמונה? What is this אמונה? Because if it's not coming from reason, it's coming from the לב, well, then how are you going to get into a conversation with somebody about אמונה in what? which אמונה is right? Because you seem to be taking the mind out of the process, and if the mind is coming out of the process, so what if you have belief in the wrong thing, belief in the wrong person, belief in the wrong משפיע, the wrong the wrong רבי?

How are you supposed to know what's right and what's wrong? And this is, I think, I heard again my understanding from something that רב ביאלוצקי said in terms of אמונה פשוטה. אמונה פשוטה doesn't mean taking one's mind out of it. אמונה פשוטה But we'll see what I mean. אמונה פשוטה is a perfectly rational process. And just so that we understand what I'm saying is coming from this approach as well, I will read you a line in a second from ליקוטי הלכות. But the to to to frame it out, if you have a person and that person needs to see a doctor, so he goes and he finds a doctor.

But this isn't just any doctor. This doctor is the person who went to the best medical school, who had the best clinical experience. Now, not only did this doctor have the best education and clinical experience, he also has been practicing for 30 years in an expert facility where he's seen it all, all of the exceptions that might only happen 1% of the time, but all 1% of the time it ends up on this person's desk. So, he knows what's up. And he was also your father and your grandfather's doctor, and he's done you a couple of, you know, solid favors along the way taking care of the family.

There's also a relationship there. Now you go to the doctor, and you've come to a point where you to the point of where you your where your rational mind, your where your understanding stops. And now he says, "Listen, I know that you need this treatment. Will you take it?" It is, and you need it today, right? It is perfectly rational to follow the advice of the doctor. That אמונה פשוטה, that leap of faith is not a leap of being irrational. It's using the the what you have as being שכל to bridge that gap.

However, let's say all of a sudden you need this surgery, this treatment, and all of a sudden you're talking to somebody in שול. Somebody who you've never seen before says, "Oh, I read a I I I can totally do that." So you say, "Well, if you can do it, let me just jump in." You don't ask about his credentials, you don't do the research, you don't do anything. Well, that's not called אמונה, that's called that's called foolishness, that's פתי יאמין לכל דבר. אמונה פשוטה where you fill in that leap of faith is where you use Similarly, if you have a צדיק, you have a רבי, and this every single thing he's ever said is on point, and now he says something that you don't understand,

אמונה in the צדיק doesn't mean blind blindly following them בהסכמה, that means using אמונה to fill in that gap, which is a perfectly rational approach, because if you don't understand, what are you going to do? Follow yourself? Then that's also following somebody's advice. And the צדיק is in a better position to offer advice based on what you understand than you are. What does ליקוטי הלכות say, and then we will move forward? It says, ליקוטי הלכות יורה דעה הלכות עדות ד' ה', in my note: אמת ואמונה הם שניהם אחד.

אמת and אמונה, truth and אמונה are really one. Why? Because a person who believes in truth is מקושר לאמת כאילו היה יודע אותו בשכל. A person who is מאמין in the truth, he's tied into the אמת as if he understood it, and there's no actual חילוק ביניהם. That what they believe is the truth, ואמונה בלא אמת, the אמונה without coming from a point of view of אמת, בוודאי אינו כלום, isn't only foolish, it's not called אמונה. כי כשאינו מסתכל על האמת, comes we have to define the אמת, אז יהיה לו אמונה כזביות, so then you're believing in the wrong things, you're believing in idols, שהם עבודה זרה, אלהים אחרים, פנים דסטרא אחרא.

And we will explain later in תורה ס״ב, not that I saw it, but the note over here says, get ready for this: כי האמת מה שהמשיך השי״ת שכל אנושי שיוכל להבין. What's אמת? What הקב״ה was מגביל, what He put into us in which in our mind that we could relate to. And I quote, "ומצוה גדולה לחדד השכל," to sharpen the mind, "להבין הדבר על בוריו," to understand with clarity, עד כאן. Okay, so now when he talks about with אמונה, אמונה and mixing אמת and אמונה. So, if we want to know רבי נחמן אמונה פשוטה, it's all about אמונה, that's how to get into the גאולה, that's how to get to משיח, you saw right here, we have to interpret our terms correctly.

Says רבי נחמן, אבל אי אפשר לבוא לאמונה אלא על ידי אמת. A person's only able to move forward, identify the אמת and that's where you move forward. And the proof to this is כמבואר בזוהר. This piece is going to be a little bit abstract, but he what he what he's doing over here is the this world and the way that we operate follows the spiritual world the same way that's brought in ספרים, the same way that if you were going to make a tailored suit for somebody, you would tailor the suit to fit their their body.

That's how the suit would be developed, right? So, this world we we we like to think, well, if we have a hand, so then there's something spiritual called a hand. If we have רמ״ח אברים שס״ה גידים, so there's something spiritual like that. And in print there is a reason why sometimes we work backwards, but it's the opposite. It's totally the opposite. There is a הקב״ה created a world, and He created a spiritual world, and He went through a bunch of הקב״ה with the אין סוף, yes, through a bunch of spiritual צמצומים so that there was a spiritual framework with which הקב״ה could relate to the world.

As it went down to the עולם העשיה, to the world that we have it, the world that we are in corresponds and there is some sort of a relationship so that we can connect to the spiritual world, to strengthen certain things. And we we we use our limbs and our mind and our speech and our thoughts to engage in תורה, to engage in performing מצוות, and those give חיות and energy to our spiritual to that spiritual component to ourself that's much more real. So, what he says over here is that in our world, in order to come to אמונה, we have to engage אמת, and he's going to just briefly quote a זוהר that says that the this is the way that the spiritual world

works also. We will read it and take it for what it is. כמבואר בזוהר: והיה צדק אזור מתניו, it's פסוק בישעיהו, that justice girds one's loins or loins and hips, ואמונה אזור חלציו whatever, and אמונה also is a belt on on one's, like, you know, hips, whatever. But he says over here היינו צדק היינו אמונה, so צדק is the is the same as אמונה. Now the reason that he says that, if you you have to just, you know, kind of look at the way that the the ספירות are aligned.

But he says that צדק and אמונה are both represented in מלכות. We've said this before that if you have חסד on the right, and גבורה on the left, and תפארת in the middle, sometimes we use תפארת to refer to the six ספירות, but so so it would be like the letter T if you think about it. And and and תפארת is representative of אמת, and then you have מלכות at the bottom. Now we say that it all flows into מלכות, and מלכות לית לה מגרמה כלום. It doesn't have anything of itself.

Why? Because what מלכות is reflective. It's not generating anything autonomously. What it is doing, it's like the moon. It's fully reflective. Any any autonomous thing in the moon is just going to be a blemish in the sun that's reflecting off of it. So מלכות doesn't have anything of itself. Now מלכות is representative, you're going to take it for whatever it is of אמונה and צדק. So this פסוק that talks about צדק and אמונה in a פנימיותדיק way seems to be seems to mention it's superfluous. Why does it mention צדק and אמונה?

ואמרו שם, אמונה אקריאת כד אתחבר באמת, because actually, it's not the same. צדק could be like a harsh judgment. Only when only when you mix in אמת, so that's where if if if you incorporate אמת into צדק, so then that's where it comes to that's where it comes to אמונה. Okay, and just to mention over here, פשט in זוהר it says, based on the מתוק מדבש in זוהר, כשמתייחדת ספירת המלכות עם ספירת התפארת שהיא בחינת אמת, when when when אמת is incorporated going towards מלכות because תפארת is רחמים, תפארת אמת, אז המלכות משפעת שפע לכל.

Then מלכות could generate שפע to everybody, even somebody who is not necessarily ראוי. However, when מלכות is without the מידה of אמת, then it's called צדק, and it will only give those who are ראוי. So there will be, so again, it's a little beyond us, we're not going to explore the concept too much other than to say that based on the פנימיות of the זוהר, we understand that in order to get to a stage that's called אמונה, what that means is that you have to incorporate אמת into it.

Otherwise, without the אמת, so then you will not have אמונה, and that reflects itself in our understanding as well. ואי אפשר לבוא לאמת אלא על ידי התקרבות לצדיקים. Now how am I going to get to this אמת? I need אמת because I need אמונה. I need to get close to a צדיק. That's our window, and we'll go back to תורה ד', I think, right? We spoke about the ways to attach oneself to a צדיק, and וידוי דברים, and going for עצה'ס and advice where it's going to clarify.

But but in any event, where was it? I think, wait, let me just pull it out. Okay, look, look, it was ד' I have a little note I made myself: ד' עמוד ב', ד' עמוד א' in ליקוטי מוהר״ן at the bottom. But in any event, ואי אפשר לבוא לאמת אלא על ידי התקרבות לצדיקים, וילך בדרך עצתם, go in the ways of their advice. ועל ידי שמקבל מהם עצתם, נחקק, it will be carved in. You take their advice, it will be carved in, not erasable, באמת. כמו שכתוב, like it says the פסוק in אמת, הן אמת חפצת, the full פסוק is הן אמת חפצת בטוחות, you desire truth in the hidden parts, ובסתום חכמה תודיעני, and you teach me the hidden things.

Okay, it's a פסוק in תהילים. There's a lot of, exactly how to read them, but we're going to read the פנימיות of the פסוק the way that he wants to use the פסוק to express concepts that we're discussing. הן אמת חפצת, that פסוק is דוד המלך talking to הקדוש ברוך הוא, as it were. We're going to redefine it over here, or use it, explain it, based on these ideas. הן אמת חפצת, כשאתה חפץ אמת, when you want אמת in order to be זוכה to אמונה, בטוחות ובסתום חכמה תודיעני, in the hidden parts, well over here we are going to define it as the kidneys, כליות יועצות, so we're going to talk more about עצה, the way that we generally understand for our purposes, the reproductive

faculties is that the זרע, that the people we as well, or this part of it, is drips that come from the מוח, that's where the זרע comes from, of the father, and it is the the כליות, it's like it's the kidneys, it's the inner organs that are able to turn that into something that's able to be delivered and result in the next in a in a הולדה, the כלי הולדה. So it says, that is that teach me חכמה coming from the kidneys, כי העצות שמקבל מהם, because the עצות, the the the the עצה that comes from the צדיק that's delivered to us, which is אמת, and when we receive the אמת, that's what we said based on the זוהר, when the אמת gets delivered towards

the מלכות together, that's what where it results in אמונה. כי העצה שמקבל מהם הוא בחינת נישואין וזיווג, because when the צדיק is the משפיע and we are the מקבל, when the צדיק delivers אמת as an עצה and we receive that, it's similar to זרע coming from the מוח through the kidneys as well to the innards, while we receive that, that results in a תולדה, which is a בחינה of a זיווג, of נישואין, of a joining with the צדיק, and therefore, we will be זוכה to אמונה. כשמקבלין עצה מ...

כשמקבלין עצה מן רשעים, however, okay, and the קיצור ליקוטי מוהר״ן discusses this as a בחינה of פגם הברית, like we said, the energy has to go someplace. If it's not aligned in a positive way, then it will leak out in the wrong way, it will become distorted. So now we need, just to understand where we are over here, we need אמונה for משיח, hold on one second, אמונה, the essence of of of אמונה, which is תפילה, which is נס, which is ארץ ישראל, as we engage in אמונה, we fix it up, we said that's where the גאולה comes, and אמונה, however, we need for אמונה, it needs to come from a place of אמת.

For אמת, we need the עצת צדיקים. What happens if we take this עצה from רשעים, and not just from רשעים, actually, the קיצור ליקוטי מוהר״ן says, צריך להתרחק מאוד מעצות של המון עם. If you would be careful if somebody gave you medicine from someplace, if they know it's the right medicine, is it the right dosage, an עצה comes, you know, we think cartoons or whatever it is, okay, just take it as you will. You know, we think that letting kids watch, you know, certain types of things or expose themselves to certain things, what could be bad?

There's nothing inappropriate. The reality is, what's the mentality of the person packaging this information? What are their ideas or what are their What's their value system? Whether there's violence or other material that we would otherwise deem inappropriate, there is a joining. There's a משפיע and a מקבל. There's accepting עצות. There's understanding. A person has to be careful what books they read, what they accept, what they take as a given, what they understand as truth. And this is from רשעים, but a person has to be careful even from the המון עם.

So he says over here that if a person is מקבל עצה from רשעים בבחינת נישואין בקליפה, it's as if he had a joining not with the main part of it, but he's taking the the the the shell, as it were, the קליפה, which again, these are kabbalistic terms, but the point is, is that he's joining with the waste matter, for our purposes. Like we see over here, הנחש השיאני, that the that the נחש, by חוה, misled me, seduced me, but over here it says that that השיאני gave me an עצה, השיאני is a לשון of נישואין, לשון נישואין.

עצת הנחש שקיבלה, that the advice of the נחש that she received, הוא בבחינת נישואין, ועל ידי נישואין הטיל בה זוהמא, and that's where זוהמא, a filth, went into her. She accepted this. Says the note over here, I don't know what it's referencing, I didn't see it, but I'll just read what it says, it's נתבאר לעיל, earlier, I didn't see where it was, על פי האר״י ז״ל, שחלילה לומר, get this, שחלילה לומר שהיתה ביאה כפשוטו. Who's to say the snake came onto חוה in a relationship? חלילה to say like that.

We don't we're not going to understand to approach these פרשיות without the פנימיות. אלא שהכוונה It's like the סוד sits better than than the פשט than the חז״ל. אלא שהכוונה שקיבלה שמות הטומאה ונכנסו ונבלעו בו. She accepted these. It's like if I am going to discuss something with you, whether it's math or information, history, I'm going to understand something, I do it based on my understanding. My understanding, if it's external to me, so sometimes you'll tell me something, I'll use it as information, but at some point, the information becomes integrated into my ideas, my attitudes, what I understand.

And therefore, when when this was a בחינה of נישואין, of a זוהמא going into her when she was מקבל this עצה from the נחש to eat from the עץ הדעת, ובמעמד הר סיני פסקה זוהמתן. By מעמד הר סיני, that זוהמא left her. Why? This is again a little bit of my take, but I think that there's אמת to it, regardless if it's exactly פשט. The בעלי מוסר bring down that you cannot suppress something. If you have a desire, let's say there's somebody who's mean to me, I can't say, don't hate him, don't hate him, but what I can do is I can, let's say, understand where he's coming from, and now, all of a sudden, I I feel pity on him.

This guy is lashing out, he has no his parents aren't nice to him, his siblings aren't nice to him, whatever it is. You can replace one emotion with the other. One of those things, you can imagine, let's say a woman is trying to seduce you, and all of a sudden, you come across information, and you understand that really she's somebody else's significant other, and they teamed up together to seduce you in order to get your bank account information. Well, wait a second. All of a sudden, the the attraction that you had to that that that member of the opposite gender will just totally fall away because it was replaced with truth, when a little bit of light, yeah, makes a lot of darkness go away.

And that's where, במעמד הר סיני, when we were exposed to the truth, sometimes, it's I had a conversation with somebody last night, sometimes you want to look back at all the negative behaviors, but sometimes, that's not the עבודה, because if you're involved in thinking about Even if you're trying to do it to understand things, your headspace will be consumed by the negative. So what do you do? Expose yourself to the truth, and then you can come back later if that negative thing is even relevant anymore, it might not even be part of what you're doing now, it might not fit anymore, you've already moved past there, and it becomes irrelevant.

Yes, so he says, כי שם קיבלו תרי״ג עיטין, because in הר סיני we got the 613 עצות, the קדושה of truth, of קדושה, of אור, והיו שולטים נישואין דקדושה, and that was a positive thing, and then the other negative impact of the negative עצה, of the negative נישואין fell away. ולמה נקראו עצות בבחינת נישואין? Why is it that עצות is called נישואין? כי הכליות יועצות, because the kidneys give, even now you say you feel it in your gut. But חז״ל were עומד on this, כליות יועצות, וכליות הן כלי הולדה, by זרע, like we explained, and so כשמקבלים עצה מאיזה אדם כאילו מקבלים ממנו זרע, when a person accepts an עצה, it's as if they incorporate זרע, the שפע from that person, והכל לפי האדם, אם

רשע או צדיק, which we explained this idea a little bit in different context in third תורה when it came to hearing a ניגון from somebody, בשביל זה התורה מתשת כוחו. And now we're just supporting this idea, this alignment of עצה, of תושיה, of תורה, of his advice, with with the idea of זרע and the reproductive act, it can weaken a person. Although this is really only at the beginning, in a in a in a very פשט פשט way, why would it be that תורה diminishes physical strength?

So you can imagine a person who's preparing for the Olympics or some sort of a superhuman feat, that's because they are convinced that that is the way of life, that's what's important. If a person all of a sudden is exposed to the אמת, to תורה, will they be able to just literally put in 30 hours a day into learning to play the piano or preparing for whatever else they did? All of a sudden, those drives that were in them that allowed them to accomplish superhuman things would fall would fall totally away.

So that's in a in a in a in an actual way. There's a גמרא by ריש לקיש that after he accepted the עול תורה so that he wasn't able to to jump back out to accomplish the physical feats that he was able to beforehand, but I think that that's, you know, in a certain sense that that that makes sense. As a person finds meaning in their life, can they invest it changes a person, can they invest the same harness the same physical כוחות into what they did?

But over here we're going to say בשביל שהתורה מתשת כוחו, that the תורה can weaken a person, because we said that as a person engages in עצה and עצה עצה is זרע, and there's other גמרות that as a person engages in in in in a lot of that type of an act it can be מתיש their physical כח, he says ונקראת תושיה, it's called תושיה, which is like advice, but it's also that it weakens. כי הן תרי״ג עיטין, כמו שכתוב לי עצה ותושיה, for me is advice and תושיה.

So תושיה is aligned with עצות, ועצות הן בחינת נישואין, and עצות we already explained is a joining, is a זיווג, because there's a משפיע and there's a מקבל to the point that that that becomes integrated, בבחינת זיווג המתיש כוחו, המתיש כח, because it's a בחינה of a זיווג, of a joining, of a relationship that weakens one's strength. Otherwise, ועצת הצדיק הוא כולו זרע אמת, and the עצה coming from the צדיק is אמת, and once we incorporate the אמת, that's what results in the אמונה on our part.

Once we have the אמונה, we can line back up we for תפילה and ניסים and ארץ ישראל, and בעזרת השם במהרה בימינו the גאולה is going to come. וזה פירוש ואנכי נטעתיך שורק, and I planted the vine, the פסוק in ירמיהו says: ואנכי נטעתיך שורק, I planted the vine, כולו זרע אמת, ואיך נהפכת לי סורי הגפן נכריה? How did it turn to a strange planting? Let's see: כמו ש, so שורק is a לשון of גאולה, כמו שכתוב: אשרקה להם ואקבצם, a פסוק in זכריה, I will whistle, I'll make a סימן for them and gather them in.

אשרק is that's to כלל ישראל, is the סימן they should come. So גאולה is is aligned with לשון of אשרקה, and so therefore שורק, which is the same שורש, is lined up, ואנכי נטעתיך שורק, I planted this vine, but שורק is a לשון associated elsewhere in ישעיהו with the גאולה. ועל ידי מה, and how will גאולה come? על ידי כולו זרע אמת, that's the continuation of the פסוק, through the עצת צדיקים being delivered, because that's where we have אמונה, that's where we have גאולה. שם בירמיה סיום הפסוק: ואנכי נטעתיך הנ״ל, that that's the end of the פסוק, על ידי עצת הצדיקים, through the זרע of אמונה, because we said זרע and and the and the עצה are are aligned, תבוא לאמת, that that's how that

the עצת of the צדיקים is the אמת, ועל ידי זה נקראת אמונה, and that's when we're מקבל that, that's where that's where we we come to a point of אמונה. ונתחברה באמת, because it's joined with אמת like we said. And again, we explained that even in the זוהר in the פנימיות of how the spiritual system is is aligned, that and this manifests also in our הנהגה in the physical world, that if you want to have אמונה, you want to have belief in something, faithful loyalty to something, but it has to be based on אמת, like פשוטה, אמונה פשוטה means it it's complete, but to get there, that doesn't mean blind faith meaning baseless.

faith. ועל ידי זה תבוא הגאולה כנ״ל, כי מקבל טיפי השכל של צדיק על ידי עצה שמקבל ממנו, because you are taking the drops, the זרע, the עצה from the צדיק. וזה: ״הן אמת חפצת״, and this is what it says that you wanted to merit אמת, ״בטוחות״, ״בכליות״, which is in the innards, ״חכמה תודיעני״, teach me the חכמה that it's like the עצות that I'll be able to לקבל the חכמה, the אמת from the צדיק, שאזכה לקבל טיפי מוח, that I'll be able to receive the truth, incorporate the truth into myself, טיפי השכל, which is the חכמה of the צדיק, which is אמת, which is the עצה, the advice, על ידי עצה שמקבל מהם, and when I receive this, ואז אשכיל האמת, and I'm able to

incorporate and have the זכות in אמת, כי טיפי השכל נקראים כולי זרע אמת, and that's where I'm זוכה to אמונה. Last piece: so now, we said that a person is מקבל עצה from a צדיק and they're זוכה to אמת, which gets them to אמונה, to גאולה, and on the opposite, מידה כנגד מידה, then a person could take עצה from a רשע and that gets them just like no place good. ציצית are a שמירה from the wrong type of עצה. Right? ודע, שעל ידי מצות ציצית, אדם ניצול מעצת הנחש, through the מצוה of ציצית a person can be saved from accepting the עצה of a נחש, מנישואין של רשע, from joining with a רשע, מבחינת ניאוף, which we said is like misplaced זיווג and נישואין.

It's like adultery. And ציצית is how one can have a שמירה. It's actually based on a גמרא in מנחות דף מ״ד that a person was about to engage in an act until באו ד׳ ציציותיו וטפחו לו על פניו, and he stopped in the middle of he stopped before engaging in the act, and the ציצית were the שמירה. I heard a wonderful, again my interpretation of this, I heard a wonderful explanation: ״ולא תתורו אחרי לבבכם ואחרי עיניכם״. How does ציצית help one stay away from this? Because עבודה זרה, yeah, I heard from Rabbi Lubiansky, but עבודה זרה in a philosophical sense, an intellectual sense, and תאוות, physical physical sensual pleasures and תאוה in that sense are all-encompassing.

A person, it literally replaces everything that people know to be good and true. You see that You see that certainly it makes sense in the עבודה זרה sense, but in the physical sense, every person will בשעת מעשה throw everything out the window. When you're engaged in the middle of something, you're in a sea, s-e-a, you're in a you're in a sea, an ocean of of of being caught up in it and you're not able. Where does a person able to come away from that? At the edges or at the fringes.

It's this idea that a person is able to take a step a step away, okay, for whatever that's that that's worth to you, that that a person has to take a step away, take a step back. Somebody had a conversation last night to engage in כפירה, does a person have to be within the תאוה or at the edges? No, if you want to engage whether smoking is the right thing to do, don't say, well, what I'll do is, you know, well, if I'm not smoking, so then I'm already released from that type of a תאוה.

So how could I say it's smoking? So I used to smoke a pack a day, I'll smoke five cigarettes a day, and then I'll say, is this something I want to do? No! No! No! What what you do is you take a step away from that type of behavior that you want to decide between, and now you're at the cusp, you're on one end or on the other end, you have a clear mind, it's not an עצה that's been incorporated into you that distorts your mindset, and now you can make a decision.

Now you have a שמירה because you're no longer caught up in it. And it says over here, כי ציצית שמירה מניאוף, כמו בתיקונים, like it's brought in תיקוני זוהר, and it's related to the פסוק of that שם and יפת took the שמלה and covered up the ערוה of their father, of נח, and it's brought in the זוהר בראשית that by this sight that just read it and then we'll read inside the ליקוטי מוהר״ן: בענין חטא אדם הראשון, by the חטא הראשון, it says that they knew that they were un-clothed, and it says: כי ערומים הם, דלא יתגלי ערייתיהו, וכיסויא דלהון כנפי ציצית.

So this covering up of the ערוה is a בחינה of ציצית: ״ויתפרו עלי תאנה״, and we see that the שמלה by שם and יפת was also a similar idea, it's in this בחינה of ציצית, of covering up the ערוה: ״ויקח שם ויפת את השמלה וישימו על שכם שניהם״, they put it on their shoulders, זה בחינת ציצית, ״וערות אביהם לא ראו״, they no longer What was it? It was not exposed. They didn't see the ערוה of their father, כי ציצית מכסה על עריות, because the the ציצית covers over, it's a שמירה on the עריות.

However, אבל חם, דהוא יקודא דחרא, which boils up, there's heat there, דמחמם גופיה דבר נש בעבירה, הוא ארור. חם aligns with like by the original sin. ארור, that that the נחש is ארור. חם is ארור: כמו שכתוב: ״ארור כנען״, כמו שכתוב: ״ארור אתה מכל הבהמה״ by the נחש. והשמלה, היינו ציצית, ושמירה מעצת הנחש, that's the שמירה from it, מזוהמת הנחש, because when a person takes from עץ הדעת, that gets integrated into their their their דם, and that is like a זוהמא is injected into them. And the בחינה is בן פורת עלי עין, that this is what it says.

The way אונקלוס learns it, that that by יוסף, be fruitful like a vine planted by a spring, the way that רש״י learns it, is that his grace is spread out over the eye that that sees him. But it says over here that בן פורת עלי עין, that ציצית, which is ציצית is a בחינה of עין. We learn the פנימיות, the way that we're learning this פסוק, לשון מציץ מן החרכים, it's a פסוק. רש״י, ציצית is ראיה also, like מציץ מן החרכים, it's a פסוק in שיר השירים פרק ב', that that like peer to see between the slats, right?

So מציץ and ציצית is a לשון of seeing. על ידי זה זוכה לבן פורת, that's how you'll be בן פורת, you'll have favor, you'll, meaning שנשמר מעצתו של נחש, that that שנשמר מעצתו של נחש, you'll be saved from the סטרא אחרא, so that you won't sin in ניאוף, from for that that because of בן פורת עלי עין, that he stayed away from the עצה of פוטיפר's wife. אשת פוטיפר came at him with all sorts of reasons that he should sin and so forth. How was he protected?

He was protected from this בחינה of עלי עין of ציצית. It's ציצית, it's lining up with ציצית, that this idea of עין of ציצית, this idea, I guess this בחינה operated as a שמירה and was what able to save him. אז זוכה לזיווג דקדושה, and he was able to take the appropriate עצה from his father, which with the with the visage of his father, which the גמרא in סוטה says, that when אשת פוטיפר was coming, when she grabbed the shirt to say שכבה עמי, to stay to stay with her, it says he saw the דיוקנו של אביו, and he says, יוסף, עתידין אחיך שיכתבו על אבני אפוד ואתה ביניהם.

You are going to be written on the אפוד. רצונך שימחה שמך מביניהם ותקרא רועה זונות? And by the way, just to make one little point pointer over here, it doesn't say that if you don't do this עבירה you'll be זוכה. If you don't do an עבירה, you will get into a top ישיבה. What it says is, you don't see your גדלות. You are slated right now, you will be written on the חושן. If you engage in this act, you will lose it. It is that people are much more protective over losing something they have.

I I I believe that there's been even studies, without going into far off the deep end, that that even like students, if they start off with a zero and they have to do well on a test, or they start off with a 100 and every answer they get wrong takes off points, people will do far better not to lose something that they perceive they have, than to get something they that they don't have. וזה פורת, לשון זיווג, לשון פרו ורבו, and this is and taking the עצה of לשון פרו ורבו, ועיקר הניאוף תלוי בעינים, and the עיקר ניאוף is tied into עינים, if you want to know what gets you to places you shouldn't go, it's, oh, the the windows of the soul, right?

The eyes are what exposes a person and therefore ציצית are a שמירה, because if a person doesn't put his eyes, his thoughts places where they shouldn't go, oh and then I'll make the choice, then it could be that it's too late. Why? כמו שאמרו, שמשון הלך אחר עיניו, וכמו שכתוב, ולא תתורו אחרי לבבכם ואחרי עיניכם, וחז״ל say אחרי עיניכם, זו ניאוף. How is your eyes ניאוף? שמירת ציצית הוא בחינת עינים, that ציצית guard your, help you guard your eyes. We said מציץ מן החרכים, this idea of of ציצית, of the way they explained being at the edge, is something that you see, something you expose, something you acknowledge, הוא שמירה מעצת הנחש, and then, once you're already in that conversation, it might be too late.

Look, your eyes, see from a distance, see what you want to get involved with, ויכול לקבל העצות מצדיק שהוא כולו זרע אמת. Period. We will stop over here and next week we will read this into a מאמר חז״ל of רבה בר בר חנה once again and then there will be end of לשון רבינו and רבי נתן will add some words for us. יישר כח.