LM 7.2 — V'Eleh HaMishpatim, Part 2 of 2 · תורה ז׳

Okay, doing the second part of Torah ז ואלה המשפטים. I think it would definitely help if you heard the first half, which was unbelievable, from last week, but we will give a little bit of a sum up of of some of those concepts, and then move on to read in the concepts into the פנימיות of a מאמר חז״ל by Rabbah bar bar Chana. The first half or that part of the Torah was לשון רבינו ז״ל, which we said that some of the Torot were either dictated directly or taken from Rabbi Nachman's notes, and some of them were were written by their notes from Rabbi Natan, which afterwards he showed he he showed Rabbi Nachman.

So in the middle of the Torah, there will be עד כאן לשון רבינו ז״ל, and then there will be certain השמטות, certain additions that Rabbi Natan made to round it out. So we will start off in terms of our lead-in just some of the to to bring us into kind of the the zone, and I'm going to use the Kitzur Likutei Moharan to sum up some of those concepts. Where he said עיקר גאולה תלויה באמונה, the עיקר גאולה is תלוי in emunah, because emunah speaks to a relationship that we have with HaKadosh Baruch Hu, that we are anchored not in our own perspective, because no events, we had said, are good or bad on their own.

It's how we relate to them in context, and the the only the only way to actually define anything is to be looking from the universal context, HaMakom. So if we are rooted in כל מאן דעביד רחמנא לטב עביד, we have emunah, we are anchored outside of that system, so that's what brings the geulah. That's what brings us to a place to Eretz Yisrael, where there's a direct the the direct relationship, right? There there were miracles every day in the Beit HaMikdash, it's where our tefilot go up through.

These are things that speak to it's it's where there's tie-in, it's where the the the shefa of the rain comes from. We'll see that the that that the concepts that we that we are going to be speaking about relate as well to parnasa, to rain, to tie in to that relationship between us and HaKadosh Baruch Hu. Tefila is also in the same בחינה of emunah, because tefila, if there is a certain progression, somebody is sick or somebody needs something, so there's a certain natural progression of things, what tefila does is it allows us to connect to HaKadosh Baruch Hu out to outside that system, and it also is בגדר ניסים, it's something that's outside of teva.

So emunah and tefila and nissim and ultimately Eretz Yisrael, where our tefilot go up from, are all in the same vein and they're all תלוי one in another in order to engage in tefila. A person needs to work on emunah that HaKadosh Baruch Hu is מחדש עולם בכל יום תמיד מעשה בראשית, that nothing is necessarily tied or anchored to what happened in the past. The example that we gave is a flame, a gas flame, that even though it looks like there's a progression, it looks like if you look at one picture, another picture a second later, there's something in place, but every single second is actually a brand new flame.

The two pictures might look similar, but they're not the same. Hakadosh Baruch Hu is constantly investing energy into the world according to רצון השם. There's different הנהגות to the world, there's הנהגה טבעית, there's a there's there's השגחה פרטית, and therefore, however, when we have tefillah and we turn ourself into a keli in order to relate to Hakadosh Baruch Hu, so then we're able to have that more direct relationship. However, when we were פוגם in we have less emunah, we're פוגם in Eretz Yisrael, so the example that we gave is if you have a hose that's connected to a water source, then the water can flow freely.

However, if there's something messed up in the keli, if there's some sort of a either a hole or a kink or a stoppage, then either the water will come out all over the place or it will become distorted, so that if we are not holding by emunah and tefillah, we're not holding there, so then or or we're פוגם in Eretz Yisrael, in the כבוד of Eretz Yisrael, we don't relate the relationship on that, and Hakadosh Baruch Hu wants nothing more than to give, as it were, but if we are פוגם that part of the relationship from our side, then that's going to cause us to go, chas v'shalom, to galut.

And we saw that since tefillah is a is בבחינת this emunah, so that's where the galut took place, not in Avraham or Yitzchak, but in Yaakov uvanav, which we explained last time based on an HaArizal, are representative of tefillah. For people that are יש בני אדם המכסים כל הניסים בדרך הטבע, still in Kitzur Likutei Moharan, the people that focus on events as happening not coming directly from Hakadosh Baruch Hu, but they focus on the cause of events as being teva, science, politics, what whatever whatever have you, in other words, instead of rooting themselves in terms of the ultimate source, in terms of being outside the system, they look to the system, so then that that that becomes their place.

They're essentially taking themselves out of the גדר of emunah, and that is what keeps people, chas v'shalom, rachmana litzlan, in galut. What we have to do is look to the the ultimate source, not if it's raining, right, then how do we approach the appropriate rain god, the appropriate immediate source for something, but the question is is is not you know, what's happening, what's the immediate source, but why is Hakadosh Baruch Hu making it rain or withholding the rain, what is Hakadosh Baruch Hu saying to us, what is it that we want, you know, how why is it impacting the relationship?

And a person cannot come to true emunah, we said, without emet, because on account of that emunah is בגדר being outside of the sechel, emunah bridges that gap, so then how do you know if you're believing in the right thing, so to speak, or believing in the wrong thing. So emunah will bridge the gap after one uses his שכל, and it's built on it's built on emet, you have a person that you trust in terms of, let's say, עצת צדיקים, every single thing that a person told you was always on the mark, you have good basis to trust this person, you have good basis to understand his advice, and and all of a sudden after all of that good basis, the extent it's built on

emet, the person tells you something, and in that case you don't understand it, but he says that it's important that you listen, well then listening to that person is emunah, and you are using it to bridge that gap, but it's not based on just willy-nilly where are you going to put your faith, it's built on emet, and therefore we explained that that that emunah is built on emet, and and and this is coming from the תרי״ג to the the תרי״ג עיטין the the the תרי״ג מצוות are are a בחינה of emet, and עצת צדיקים are a בחינה of emet.

However, a person a person who takes the etzah or who engages in advice from the wrong source, so a person can only have be מזווג, right? There's no multitasking, a person can only put 100% attention to one person in terms of a relationship, in terms of a zivug. And etzah, a person who gives etzah and a person who's מקבל עצה, that's the בחינה of a נותן and a מקבל, right? If I have a If I have an empty cup, and that cup fills with water, so now once it's full, it looks it looks solid, right?

If you fill up a cup with sand, so before it had a כלי קיבול, and now it's solid, you know, put it put it like that. So therefore, when I accept etzah and I integrate it into my own knowledge base and my own working in my own working personality, now I take that and I move forward, so when I accept etzah from the right source, so now I am מזווג with that that creates a zivug, and now I move forward into emunah, and as I grow larger, my כלי grows larger, and I accept more.

However, if I'm taking etzot from the wrong place, and so Likutey Moharan says even from the המון עם, but for sure from the רשעים, so that blocks my ability to be able to accept and be מזווג fully with etzot from the right source. And we further explained why this is why etzot are actually in the context of a zivug. So, where the זרע starts off in the מוח, it starts off in the brain, however, the כלי הולדה, it it turns into something that can be delivered and engaged in a zivug, a בחינה of נישואין, and the kidneys, the כליות יועצות, so in the alternative, if a person is taking advice from the wrong source, that's a בחינה of inappropriate behavior, of niuf, of of of

of of bad נישואין, of an עצת נחש, of taking advice from the wrong place, and we had factored in that that tzitzit that what what what is the entrance point into into שמירת הברית, into not going in the wrong place? That is, based on based on sources, that שמירת עיניים, and we associated tzitzit with שמירת עיניים, so that the mitzvah of tzitzit and שמירת עיניים is what pretends is what protects oneself against against etzah from reshaim, against inappropriate inappropriate נישואין, and at that point so once a person so so once we tie together that שמירת עיניים protects one from taking etzah from the wrong place, rather, a person takes etzah from the right place, from עצת צדיקים, and ultimately תרי״ג מצוות, which is a בחינה

of emet, and once you have emet, emet leads to emunah, which is תפלה, נס, ארץ ישראל, that's what that's what brings the geulah. So now we're going to go inside into the Likutei Moharan. וזה פירש אות ה׳. וזה פירש. אמר וזה פירש. אמר רבה בר בר חנה It'd probably be a little bit fast-paced, but this is how we go. אמר רבה בר בר חנה: אמר לי ההוא טייעא, a certain Arab merchant, we will see later on, a סוחר ישמעאלי is actually בגדר bringing together emunah and tefillah, but we will see that at the end during one of Rabbi Natan's additions.

תא אחוי לך טורא דסיני, come and I will show you Har Sinai. אזלי, so we went, וחזאי, and we saw, דהדרא ליה עקרבי, that it was surrounded by scorpions, all of these things will be fleshed out, וקיימין, they were as tall as כי חמרי חוורתא, white mules. ושמעתי בת קול, and I heard a I heard a בת קול שאומרת: אוי לי שנשבעתי, oy, that I took an oath, ועכשיו שנשבעתי, מי מפר לי? Now that I took an oath, who will be who will nullify that oath? And Rashbam explains: שנשבעתי מן הגלות, that as if הקדוש ברוך הוא is saying that He took an oath that the Jews had to go into גלות, כדכתיב כתיבי טובא בנביאים, like many פסוקים in the נביאים support this idea.

By the way, שנשבעתי באפי, I heard or saw a note coming off the Megaleh Amukos, באפי is ראשי תבות בבל, אדום, פרס, יון. נשבעתי באפי is a reference to the four גליות. תא ואחוי לך טורא דסיני, going through the this maamar Chazal, come and I will show you Har Sinai, שהוא בחינת הר סיני is a bechinah of eitzos. This is where the סוחר ישמעאלי, the merchant, took me for to get advice, to get this eitzah, this eitzah of emes. כי שם קיבלו תרי״ג עיטין, because Har Sinai is where we received the 613 eitzos, the 613 mitzvos.

And over here, I have a note from the Likutey Halachos, because the נכלל in the תרי״ג עיטין is the עצת צדיקים which allow us to approach them. In Likutey Halachos, he actually brings a חילוק גם עכשיו בין הצדיקים. There are different types of tzadikim in terms of how we relate to these ideas. He says, שיש צדיקים שכל ספריהם ודבריהם הם רק התעוררות. There are some tzadikim that give דברי התעוררות, ואף על פי שזה טוב מאוד, that's wonderful, אבל אף על פי כן עדיין אין מקבלין משם עצה.

That's not what we're discussing in terms of having a zivug, in terms of having eitzah, in terms of incorporating incorporating emes and reaching truth. אבל עיקר הוא הצדיקים שזוכין לקבל מתורתם בספריהם עצות, שזה בחינת נבואת משה שנתן לנו את התורה שהיא כולה עצות. What we are looking for is people, or rather the tzadikim, that we are able to be mekabel their Torah, the אמת, גם עכשיו שנתן לנו את התורה, because even though the Torah is eitzos, and it continues, we need eitzos l'eitzos. We need תחבולות, strategies how we can be zocheh to lekayem its tzitzit and tefillin and so forth.

So, this is the idea when we talk about עצת צדיקים. We are not just talking about righteous individuals that are able to be מעורר us or מעורר us, but rather what we are talking about is people that can give us עצות to עצות, allow us to to approach and connect with and have the Torah to relate to us. חזאי דהדרן ליה עקרבא, but there were scorpions that were surrounding this mountain, היינו שיש עצת נחש. The scorpions of an עקרב is indicative of עצת נחש, because like we had said in our introduction that once one is taking עצה from the wrong place and incorporating the wrong ideas, that will prevent them from fully integrating the right ideas.

It's brought in Yerushalmi in Sanhedrin, I have a note here, that a נחש is an עקרב. And also the, I think the Tikunei Zohar, brought by Rav Chaim Kramer in his notes, to say that that the Satan is like the נחש and his wife, as it were, is Lilith, is like an עקרב. Be that as it may, this this the עצת נחש is aligned with these scorpions, with advice, with עצה ideas coming from the wrong place, distorted truths, we'll say in a second, עצת רשעים שעל ידיהם אין יכולין לקבל עצת צדיקים, זהו האמת, because once a person is aligning themselves or incorporating or understanding as truths, incorporating into his ideas these these this these un-truths, these non-truths, then he won't be able to be fully

100% plugged. Right. This works midot also, by the way. Baalei Mussar bring down that it's impossible to suppress a midah. What you can do is what you can do is replace replace a midah, because, in other words, if let's say I'm very angry at something, well, if I understand that something is wrong with his life and I incorporate pity, well, I say, "Yeah, he's acting like this, but think about the relationship he has with his wife, with his children, with his business partners. It's a nebach that he has such a temper," because once something is in place, it edges out something else.

That's in a different context. If I incorporate one emotion, it'll edge out the other emotion. So, over here also, לטוב ולמוטב, once a person is incorporating the wrong ideas, it will edge out, this is on the flip side of the coin, the right ideas. He won't be able to fully integrate with truth. וקיימו כי חמרי חוורתא, however, these עקרבים, these scorpions, appeared as white mules. Now, we're going to talk about it in one context. However, I will I will just reference, if we remember, or we might not, from the very first Torah that we learned, one of the things that we said is it's in אות ח׳, I think, ומסתחזי כי צוציצא דנורא חוורתא ברישא.

This was also going through one of the מאמרים of Rabbah bar bar Chanah. We said over there, כי מתחילה היצר הרע by by a person, מתלבש עצמו במצוות. A person is not just going to go after a יצר הרע, but rather the יצר הרע will initially be מתלבש itself in מצוות. It will seem it will appear to be that he's doing the right thing. It will misrepresent itself, ומטעה את האדם כאילו מסיסו לעשות מצווה. That's בחינת צוציצא דנורא חוורתא. So, also in something white. So, that's one way of of discussing or addressing that these עצת נחש, it's the wrong advice, but it's appearing to be like a white mule, like a white thing.

It's appearing to be like the right advice. So, you have to be very careful where we get our advice from. Are we really just fooling ourselves and rationalizing? But over here, we're going to address the פנימיות in a slightly different fashion, because even though it seems to say that the it was surrounded by a, by עקרבים, which are bad, that were as big as white mules, what we're going to say is that the white is the actually the antidote, it's the answer in this case to going after the wrong advice.

זה בחינת ציצית שהוא שמירה מעצת נחש מניאוף, because tzitzit, which is we said מציץ מן החרכים, a לשון of tzitzit from a pasuk in Shir Hashirim is a לשון of gazing, of looking. So tzitzit we're going to say is like שמירת עיניים, which is like you know that's the first line of defense, that the שמירת עיניים, which we'll talk about Yosef soon, is a defense from ניאוף, from inappropriate behavior. And since עצת רשעים, since the wrong advice we said is a בחינה of זיווג in the wrong sense of ניאוף, of inappropriate of of inappropriate זיווג, but rather we want to go after עצת צדיקים, which is where we aligned with the Torah, which is how we get the emes, which is what leads to emunah

and geulah, so this is a בחינה of tzitzit, is this white. כמו שאמרו חכמינו זכרונם לברכה, and now we're just going to prove that the white is a is a discussion it relates to ציצית, איזה עונשו גדול? של לבן או של תכלת? Because there's a Gemara in Menachot that talks about there that if a person didn't have either the white strings or the תכלת, the תכלת was much more expensive, or it's harder to get, so that means that if a person didn't do the white, the white would have been easier to get, the punishment would be greater.

So it discusses ציצית in the context of being white. ואמרו משל אחד, and continuing on, it says, למשל לאחד שצוה להביא לו חותם של זהב, היינו תכלת. It says if a king told somebody to get a seal, a badge, tzitzit are a badge, we're an עבד אלוקים, but in the משל, a person was supposed to get a expensive, a זהב badge, which is reference to the תכלת, וחותם של טיט, and a white badge, plaster, טיט is plaster, היינו לבן, which is white. So we see that the חוטי לבן, the white strings are are white is aligns with tzitzit.

וזה חמרי, because it's חומר is like טיט, לשון חומר וטיט. חיורא is white, היינו לבן. And therefore, plugging that back into the mashal, this this white mules, this חמר חיורתא is a lashon like a white badge is like tzitzit, and that's what's going to be the the כנגד, that's going to go protect us from the עצה of the עקרבים, from the negative influence like we had just discussed so that we can ultimately approach אמת. Interestingly also, Rav Chaim Krimer brings in the in the note, he says that תכלת is is similar to אמונה, it's like the it's like the sea which resembles the sky which is up and up like like תכלת, the ספיר, and like the כסא הכבוד.

But he says that that aligns with מלכות. We don't have תכלת in galut. תכלת, although there is Gemarot that there was a certain time when when even in the time post-חורבן that they did have תכלת, and then ultimately I think it was a Roman decree or something that that any תכלת had to be used for the for the royal clothing and it was hidden, but be that as it may, תכלת is representative of מלכות. There's מלכות when when what we see over here in the עולם העשיה, we've discussed this before, totally aligns with הקדוש ברוך הוא, that's where there's מלכות.

Over here when we're in galut, so we're not in that state. What we have though is the white of the tzitzit, which will bring us to אמת. And ultimately, once again, once we integrate אמת, that will be able to bring us to אמונה, to bring us back. ושמעתי בת קול שאומרת, אוי לי שנשבעתי. And he heard a בת קול that says, אוי לי, that the that my children are in galut. פירש רבינו שמואל על הגלות. And the Rashbam explains that this is as if it was הקדוש ברוך הוא had like חרטה, there was חרטה, which will be a פתח for גאולה.

That אוי that my children are in גלות, היינו על ידי ציצית, that again, through tzitzit, this is what the trigger were, through through tzitzit, which is a שמירה from from ניאוף, from inappropriate behavior, כשמירת עיניים, יכול לבוא לעצת צדיקים. So we had said that ניאוף is a בחינה of taking עצה from the wrong place. However, if a person has this kavana when we put on we put on tzitzit, tzitzit is a protection against inappropriate behavior, and we discussed Gemarot the the last time incidents in the Gemara where ציצית, לא תתורו אחרי לבבכם ואחרי עיניכם, where tzitzit was a protection against these types of עבירות.

But through this, יכול לבוא לעצת צדיקים, we can come to the right type of a זיווג, עצת צדיקים. And once we have עצת צדיקים, תרי״ג עיטין, we can relate to the תורה, לבחינת אמת, and therefore we're able to integrate ourselves with אמת. על ידי אמת באים לאמונה. We discussed last time how this actually is true in the רוחניותדיק world in terms of what we had asked, that how מלכות aligns with אמונה, and we said that תפארת, which aligns with אמת, once there's a זיווג between תפארת leading into מלכות.

That's where there's אמונה. But that's, be that as it may, however we understand that, it's true in the spiritual world and reflects itself in this world as well, that that in order to approach proper אמונה, so אמונה is built on אמת. And therefore, the we talked about the white, the white and the תכלת, the white is אמונה and the - the white is אמת and the תכלת is אמונה. The אמת is עצת צדיקים which will which will lead us to אמונה and ultimately to גאולה כנל, ועל ידי אמונה בא הגאולה כנל, like we said.

וזה ששמע חרטת השם יתברך על הגלות, and this that we heard the חרטה, as it were, of Hakadosh Baruch Hu on גלות, כי הציצית שהם חמרי חורי גרם כל זה, that all of this is we have a whole new appreciation now for tzitzit, that tzitzit which is which is שמירת עיניים, which is protection from the from not in a physical sense, but from the wrong ideas and the wrong type of a זיווג with רשעים in in the intellectual sense, which clears us to integrate with אמת, that's what caused this and will ultimately bring us to אמונה.

וזה פירש, and now we're going to go back to the pasuk that we had started off with, just looking back into the very beginning of the piece, it said, ואלה המשפטים אשר תשים לפניהם. These are the משפטים, these are the laws אשר תשים לפניהם, or we would say mishpatim are laws, עצת צדיקים, תריג עיטין, כולו זרע אמת. These are the things that we will be זוכה to through שמירת הברית, through tzitzit. But these are the laws אשר תשים לפניהם, and we had said just reading from the beginning for a second, אמרו חזל, רבותינו זכרונם לברכה, חשבו אישה לאיש.

So these are he's going to mention two different a Gemara and a מדרש which we're going to integrate into one beautiful peshat. חשבו אישה לאיש, because ishah, which we're going to explain is like emunah, and ish is אמת. When אמת, because when one integrates אמת, it become it leads to emunah. ואיתא במכילתא: יכול יהיו תלמידים לומדים ואינם מבינים? You would think that you can teach תלמידים and they don't, even if they don't understand, תלמוד לומר: אשר תשים לפניהם, that you have to place it in front of them, עורכים לפניהם כשולחן ערוך, that we have to you have to bring it by a clarity, right, through עצת צדיקים, that's how we that's how we achieve that that's אמת, there's a certain clarity over there.

And we'll say that ultimately where everything is where there's a total gilui, that's a בחינה of geulah, but we'll see inside. וזה פירש: ואלה. What's ואלה? It's an and. You can't start a pasuk with the word and. כל מקום שנאמר ואלה, מוסיף. Wherever we say ואלה, what that's doing is that's coming to add, right? The Gemara says, or Rashi over there says, that just like the earlier things are עשרת הדיברות, so too the laws of Mishpatim between man and man, or the monetary halachot are also coming from Sinai.

However, זה בחינת יוסף, because the pasuk says, ותקרא שמו יוסף לאמר יוסף לי השם בן, יוסף השם לי בן אחר. So a bechinah of adding is a bechinah of Yosef. Yosef is a bechinah of שמירת הברית. And we already saw this as well, where if you look in again Torah א, or Torah ב rather, אות א, we had said זה כלי זין, that we were talking about tefillah, the beginning of אות ב, and we said that צריך לקבל על ידי בחינת יוסף, that tefillah, which we just talked about in terms of emunah, how do we get to emunah?

How do we get to tefillah? We get there through in our Torah we said through emet, which is achieved through שמירת הברית, because going through the right עצות. Over there we said צריך לקבל על ידי בחינת יוסף, היינו שמירת הברית, כמו שכתוב, etc., etc., זה בחינת משיח, בחינת תפילה. So Yosef, who had שמירת הברית, and was zocheh over there in אות ב we said to tefillah. So over here we say also that this ואלה is talking about Yosef, which is שמירת הברית, בחינת ציצית, which is a person who has שמירת עיניים, and that that that's the mitzvah of tzitzit.

So it comes out that ואלה, which is Yosef, is a is a because יוסף שמירת הברית, which a person comes to through the mitzvah of tzitzit, through שמירת עיניים, so ואלה is is a reference to tzitzit and שמירת הברית, which is a zivug in the right direction towards עצת צדיקים, towards incorporating truths. המשפטים, which is emet, the בחינת כולו זרע אמת, because through Yosef, through שמירת הברית, this is where we come to a zivug a zivug of kedushah which is a בחינה of אמת, כמו שכתוב: משפטי השם אמת, שזוכה לעצת צדיקים, so that we will be zocheh to the to integrating the right ideas לבחינת אמת that we will achieve from them.

אשר תשים לפניהם, that will be placed before them. So what's them? That זה בחינה בחינת כד אתחבר באמת, when one integrates emet, that's how we achieve emunah. We spoke about that in different ways. וזה, this yichud between emet and אמונה בחינת הושוו אשה לאיש. כי זה איש ואשה, because when we talk about an איש and an אשה, הם בחינת התחברות אמת ואמונה, in a spiritual sense, the איש aligns with emunah, and the אשה aligns with sorry, the איש aligns with emet and the אשה aligns with emunah, which in this in our sense aligns very nicely because we said that we were talking about that giving the emet has to be accepted that the yichud is that תפארת leads into the מלכות.

The emet has to be integrated and accepted, and then that results that's accepted by מלכות and that becomes the emunah. When when emet and emunah come together, that that's where it results in the geulah. Over here also, we said what it's a yichud of the אשה and the איש, which again, we we we incorporate all of these ideas of ואלה, how a person gets to that point through שמירת עיניים, through accepting עצת עצת צדיקים. And therefore, ובזה תלוי הגאולה כנ״ל, that which we've been explaining. וזה יכול שיהיו התלמידים לומדים ואינם מבינים.

Now this that we said in the Midrash, that you would think that you could teach talmidim and they wouldn't even necessarily understand, that you don't need to achieve clarity, you're the rebbe, so you put it forward, let them take what they want. But that no. We actually said earlier, maybe it came up recently in a in a Gemara, if a person is in a role as a leader, so there are certain times let's say Moshe Rabbeinu it seemed that there was the the different discussions, but didn't receive exactly prophecy on the same level, or be that as it may, because even if a person is zocheh to something, the Gemara says I think in Sanhedrin, which I saw recently, that's why I remember where it

is, that Shmuel Hakatan and Hillel Hazaken, and maybe I forget who the third one, so I might make a mistake, would have been personally zocheh to receive nevuah, except that the dor was not zocheh. When a person is in a certain role, so there's one of they're personally raui, but there's also whether the role is there to be fulfilled. So over here also, there's different types of people that want to give something over. One is a person who prepares so that he can articulate something, and that's wonderful.

However, if a person is in a role as a rebbe, the truth is is that the message in order to be received appropriately, it's the function of a mashal, has to be given over in a way that the recipient can receive the appropriate message. The strength of a mashal is that you can preserve the principle of truth that's going to be clothed in terms that the recipient understands, right? וזה יכול שיהיו התלמידים לומדים ואינם מבינים, תלמוד לומר ערוכים לפניהם כשולחן ערוך, you have to set it before them as a set table, an organized table, like the Ramchal says in the introduction to Derech Hashem, the difference between an overgrown thicket of growth and stuff versus an organized garden where everything is in its right place.

It's not a matter of quantity, but rather of quality. It's what makes it usable. זה בחינת הגאולה שלעתיד יתגלו כל החכמות כשולחן ערוך, because this is what leads to geulah, where there's going to be a full gilui. There won't be this עצת רשעים and things like that in the way. כמו שכתוב ומלאה הארץ דעה, where there will be a certain hasagah, a certain clarity to to the עומק החכמה, like a Shulchan Aruch. עד כאן לשונו. And this is the end of the piece coming from Rabbi Nachman.

And now we're going to sort of a little bit of clean up, Rabbi Natan is going to add in certain השמטות, this is some of the concepts that have come up along the way. And these השמטות ששייכים לתורה הזאת. First of all, we had said earlier in אות א׳ of this תורה ש that תפילה, התפילה הוא בחינת אמונה, הוא בחינת הנסים, כי נס למעלה מן הטבע ולזה צריך אמונה, and כנ״ל, עיין שם, and we explored that in our little introduction today how the Torah started off. ובשביל זה התפילה מסוגל לזכרון.

Now this is going to be a new a new idea, what it's going to be pretty amazing, so emunah or tefillah, right, is מסוגל, a person has to daven, a person has to have emunah for memory. This is going to be pretty amazing, so let's pay attention. כי התפילה הוא בחינת אמונה כנ״ל. Tefillah aligns with emunah, we explained that, and that can lead one to have memory, to be able to remember their Torah. ושכחה הוא ענין שהיה לפנינו דבר מה ונשכח ונעלם מאתנו. Now I want to explain a couple of things.

As far as we say that we ask Hakadosh Baruch Hu to remember and not forget, even when we talk that Hakadosh Baruch Hu should remember, the truth is is that that's not exactly aligned with what we refer to as memory, as remembering things, remembering Avos and things like that. A person can only remember if forgetting is possible, and Hakadosh Baruch Hu can't forget things. When we talk about Hakadosh Baruch Hu remembering things, that that truly is only in a vein of using past information, operating going forward based on past information.

Meaning that let's say there's a you know, I don't know, the the the square root of 49 is 7, that's not something that I've thought about in who knows how long, but let's say I needed it, So then it wasn't that I forgot it, it's just that it was in the recesses of my mind and I wasn't paying attention to it, or the code of a lock or something that, you know, it wasn't anywhere in my conscious, my conscious mind. Did it mean I forgot? No, I just wasn't operating going forward based on past information.

Hakadosh Baruch Hu doesn't forget. But the world that we have, it operates on certain principles where there is a a certain, you know, השתלשלות, Hakadosh Baruch Hu presented the בריאה to us in different ways. What we're going to see soon, I'll just mention it now, that when we talk about let's say chochmah and binah, right, we talked about the איש and the אשה in different ways, so chochmah and binah, we'll see align with let's say chochmah is ראיה and binah will be שמיעה. What so what what what what's my point?

If let's say you're going to see something, I give you one second and I allow you to look at a picture. So, you see the picture in a clear way, you get a whole panoramic of that, and then I ask you to describe it. ראיה happens all at once. חכמה מאין תמצא. חכמה, ראיה, it's something that's like a spark of an idea, but if you're going to explain that to me, so you need חיתוך הדיבור, you need to explain it and articulate it one thing after another.

The clarity of דיבור is when you can make an organized presentation of something, start at the beginning and work your way down and understand it. שמיעה happens when a linear progression, one thing at a time. If you were just going to be this like, bumbling all over the place telling me everything at once, that would be a חסרון in דיבור, a חסרון in שמיעה, that would be a חסרון in being able to break out those concepts. On the other side, if I were only going to show you the painting, you lose the forest for the trees, and I would show you one piece at a time, that would be a חסרון.

So when it comes to ראיה, the the benefit is in seeing it all at once, to seeing the big picture. When it comes to שמיעה, the benefit is seeing it one thing at a time, to there being a progression. Right? It's a I I heard from Rav Moshe Shapira that, I heard from, come, I heard from Rav Moshe Shapira, we're going to enter another category in a second, that when it comes to Har Sinai, so, or I saw in a sefer, so however I'm presenting this was my understanding, that the by Har Sinai they saw the thunder and they heard the lightning.

שמיעה, ראיה is just sort of like that total picture, and שמיעה is the benefit of going one point to another. They were able to see the benefit of everything, how everything relates to itself in an in in in a micro sense, in a small sense, and also at the same time, be able to appreciate the bigger picture, and that it all, that it all came together. So over here, he says that, I'm going to quote, just bring up as a הקדמה, the note from Likutei Halachot. He says, זה לשונו, it's in Yoreh De'ah, in milah, okay, נראה בחוש שעיקר השכחה מחמת הגבלת הזמן.

The reason that people forget things is because of a length of time, as time passes, so then something ends up more distant, further in the memory. וכמו שכתוב בבוא הימים הכל נשכח, it's a pasuk in קהלת, ומי שזוכה לדעת שלם שעל ידי זה נתבטל הזמן, but a person who's zocheh to complete da'at and through that they are outside the גדרים of zman, they're outside of that progression that we relate to within the structure of zman because they are above it. הוא זוכה לזכרון ואין לו שכחה, because it's as if everything as it were is happening at once.

It's like you're zocheh to see that picture before it's being described and therefore the progression of the timeline and so forth is only from our perspective and that's why we we have shikchah. כי בוודאי כשאין זמן אין שכחה. Since shikchah, since something being in the past is a function of time, if the way that you view the panoramic is all at once, which the way that we're able to relate to that perspective is again, not in a micro sense whether something was good or bad, or what's going on as we perceive it, but emunah, because you anchor yourself outside that system, so then a person is not going to be held back by shikchah.

כי עיקר שכחה מריבוי הזמן כנראה בחוש, על כן אלו הזקנים הקדושים הרם כל אחד כפי שלימות דעתו, still in Likutei Halachot in my note, כפי מה שזכה לבטל הזמן, כמו כן זכה לזכרון נפלא ונורא מה שאין בדרך הטבע כלל. So עד כמה that a person is rooted in emunah, rooted rooted in aligning as his bitul to Hakadosh Baruch Hu, they also won't be within the limitations of zman and this-worldly limitations, and therefore this will also bring them to to another level of zikaron. I meant to look up because the Kedushat Levi discusses this point, that emunah also being that that everything really happens at once, it's just a question of the timeline of how we get there.

So a person who truly has emunah, it's as if whatever is going to happen in a certain sense already happened, it's already here, it's only a question of how we get there, and you can literally bring something into the present. וזה היא דרך הנהגה על פי מערכת המזלות. So the מזלות, which are within nature, they're within the progression of time שמתנהג כסדר יום אחר יום, that's that's the system of teva. That's under zman, when a person person places himself under the מזלות, so then that's where they're going to be subject to shikchah, והיפך emunah.

That's where they're rooted within the system, right, we said last week, science, politics, whatever it is. When a person takes themselves out of that system, that's a בחינה of emunah. מה שאין כן, מאמין שיש מחדש הכל ברצונו בכל יום תמיד. But like our flame example, when a person recognizes that every single second, the progression of time is only for for our benefit, so we have avodah, but from our perspective, but the reality כלפי Hakadosh Baruch Hu, as it were, is that every there there's no real difference between one second and the next.

That's only the timeline that He put in place that we're on. והוא מחיה ומקיים הכל תמיד. But as far as Hakadosh Baruch Hu is concerned, he's Hakadosh Baruch Hu is constantly feeding energy into the world, והוא למעלה מן הזמן, and that is not limited to the zman. So, emunah is able to allow us to take us to the extent of our understanding, and then emunah bridges that gap in order that we can be rooted outside of it, where our true self, where our true heart lies, so to speak.

אין כאן שכחה ודאי, that there's not going to be any shichchah, and therefore, by engaging this, Rabbi Natan adds on to what we've been discussing, a person will also be zocheh to zikaron through emunah, through tefillah, a person is able going to be zocheh to to zikaron. ומעתה, and therefore, what we're talking about, just plugging it back in, as a person has שמירת עינים, which is tzitzit, which doesn't which which leads him to not go into a זיווג, a נשואין of טומאה, but rather to align with truth, and עצת צדיקים, and Torah, so that's emet, which allows him to to to then make that gap and lead to emunah through tefillah, which will bring us to geulah, but also to be able to relate to

Torah in a way that it's integrated and in a way that he remembers. ומעתה תראה נפלאות בדברי רבותינו זכרונם לברכה. And now we see that the מ״ם and the סמ״ך שבלוחות, בנס היו עומדין. We just had this in Megillah, that the מ״ם and the סמ״ך of the לוחות were standing in a nes, because since they were carved through, so if you picture a מ״ם and a סמ״ך, one is a square, one is a circle, but they have a middle piece. So if they were carved all the way straight through the לוחות, that middle piece would have been hovering with a nes.

כי מ״ס הוא בחינת השכחה. מ״ס is a bechinah of shichchah. The I bring in my note, the HaAri z"l, who says from Masechet Chagigah, that the שר של שכחה, the angel, the Samael angel, over here he says not the מ״ס, he says Samael the angel is like the שר of שכחה, and that's mem and samech are a hundred, right? The the the angel, the ס״ם angel, ס, מ, ע, and a ל, see מסכתא in הלכות, I've seen brought down. But the Michael is actually gematria 101. It's that and also it brings over here also that Zagnazal who was the one who taught Moshe, but but in any event, also gematria 101, but it says כי מ״ס הוא בחינת שכחה, ועל זה אמרו רבותינו זכרונם לברכה,

there's a pasuk in Malachi, it says in Malachi it says ושבתם, I'm just going to tell you the פסוק, ושבתם וראיתם בין צדיק לרשע, the Baal HaTanya goes on this also, בין עובד אלקים לאשר לא עבדו. One of the things the Baal HaTanya actually distinguishes between an eved Hashem and an עובד אלקים, that an oved is in the present. As much as a person might reach a height, but the bechinah of being an עובד אלקים, of fighting the good fight is a is a madregah and an accomplishment in its own right.

But he says that between a tzaddik and a rasha, between an עובד אלקים לאשר לא עבדו, that the second two types are both people doing the right thing. עובד אלקים לאשר, the Gra says, is ע, א, ל is 101, לא עבדו is ל and ע is a hundred. The difference between somebody who's עובד אלקים, who serves Hashem, who's in the trenches, is somebody who reaches 101 versus a tzaddik who might be doing the right thing, but he's only at a hundred, because אינו דומה השונה פרקו מאה פעמים למאה פעמים ואחד.

Because the Gemara says that it's not that that somebody who does a hundred is entirely in a different place than somebody who does 101. כי מ״ס בגימטריא מאה, ועד מאה שולט השר של שכחה. Because a hundred, right, 10 is a unit, if we if we talk about this, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 10 is a unit. 10 times 10 is a complete unit, that's a hundred. When a person goes 101, he reaches outside of himself, right? It's a bechinah of emunah, a bechinah of going outside of making that leap and filling that gap.

וזה שהעתיקו חכמינו זכרונם לברכה, and this that they said, we're talking about the penimiyut of this, מ״ם וסמ״ך, היינו מ״ס, שהוא בחינת שכחה, בנס היו עומדין. How do you sustain it? How do you get out of the shikchah? בנס. What's nes? Nes is tefillah, nes is emunah. It's by coming outside of that, when a person engages tefillah and engages emunah, so they can take themselves outside the system, it becomes 101. They take themselves out of מ״ס, out of the ס״ם, out of the שר של שכחה, and they're able to become an עובד אלוקים.

כי נס הוא היפך השכחה, כי ניסים הם בחינת תפילה, because nes and tefillah, these are things that bring a person outside of the structure, outside of the טבע, בחינת אמונה שהיא היפך השכחה. And by miracles in general, by tefillah we say זיכרון, זכר, זכר יציאת מצרים, right? A lot of times there's zecher. Now interestingly, how does tefillah, how does tefillah work into this besides the fact that it's emunah? So over here in my note he brings Likutey Halachos Arvit, okay? He says that he explains the kesher between tefillah and somebody who is learning.

Why? Because he says a person, I think we mentioned this once possibly, that a person doesn't, when a person learns multiple times, a person is not doing the same thing over and over again. Reb Noach Weinberg or Rav Yaakov Weinberg, I forget which one it was, said that that that Torah, it's like wheat, it's the staff of life, it's the learning process. First you plow, first you become receptive to the ideas. This is learning four times, not a hundred and one. After you become receptive to the ideas, you open your mind a little bit, then you plant, then you have to receive the ideas, you put it in.

Afterwards you harvest, you see how it applies to you, and then you eat, and then you integrate it into your working personality, then you become expanded, and then you can do the process again. So he says in Likutey Halachos that כל מה שפרקו, this is he's quoting: כל מה שחוזר על פרקו יותר ויותר, כל פעם נכלל התורה בתפילה. Why? כי שלומד את הפרק בפעם ראשונה עדיין אינו מבינו היטב ולא נכנס בלבו היטב. A person understands, he hears the information, but he's not able to incorporate it, he's not able to integrate it, really to relate to it.

Even already starting in the second time, what he's doing, he's being megaleh things. It's בחינת השגת הנסתר, and being השגת הנסתר, tefillah is what bridges that connection between us and Hakadosh Baruch Hu. The more that we relate to Hakadosh Baruch Hu, we're able to take something that was previously beyond us, we weren't able to relate to Hakadosh Baruch Hu beneath the surface, and we're able to uncover that and to broaden that connection. Stop taking notes, it's going to be too much, so you'll just listen to it afterwards.

So it says that that tefillah is able to open that up, to expand us, and to be megaleh things that were hidden. So too as a person learns after that first time, right, it's that it's that one extra time that makes all the difference, that everything else is a hundred, right? It's that one time that opens it up, but in reverse. But after that first time, every single thing is bechinah of tefillah, a bechinah of opening up, of being megaleh things, of getting close to Hakadosh Baruch Hu.

Next next note that Rabbi Natan is adding, coming from אות ד׳ of this Torah, where we had said, you can just look at your column, the אות ד׳ says ודע שע״י מצות ציצית a person is saved, because tzitzit, we said, is שמירת עינים, and the same way that שמירת עינים protects a person from getting involved in the wrong relationships, so also the it protects a person also from negative zivug, from עצת הרשעים, from incorporating and being מזווג in the wrong types of ideas with non-truths. And this saves a person from נסיון עבירה, which is ניאוף, and the tzitzit is a is a shmira.

Okay, so over here he says ודע כי ציצית שמירה לניאוף, that tzitzit is a shmira for, which again we say לא תתורו אחרי לבבכם ואחרי עיניכם, we have the Gemara that a person was climbing the ladder and the tzitzit hit him in the face, these types of things. I heard, did I mention it? I think I probably mentioned it last week, but I'll mention it again, which I heard from Rav Ahron Lopiansky, but it probably, my type of thing came from Rav Moshe Shapiro, where he said that you know, tzitzit never stopped a person from sinning, you know, a person is going to do a terrible עבירה with tzitzit.

And one of the things he said is that when it comes to עבודה זרה in an intellectual sense, and and ניאוף and דברים אסורים in a physical sense, all of a sudden you'll see people throw all intellect out the window. They'll take their entire life and they'll totally throw it away, either because of a wrong ideology or because all of a sudden they're involved in the wrong physical relationship, and all of a sudden nothing makes sense. Their mind is totally shut off. The way that you prevent that is at the corners, when you're at the edge, when all of a sudden you take a- I did mention this last week, actually.

Okay, go back and listen to last week. But the bottom line is that tzitzit is a shmira for ניאוף, and that it's at the edge, it's at the corner before you jump in that you have clarity. על שכם שניהם, and this is a reference to when Yefet, to when Shem and Yefet were walking backwards and they were holding up they were holding up the cloth on their shoulders in order not to see the ערוה of their father. This is a reference, this is a bechina to to the cloth to to the כנף, which is a shmira to ערוה, it's a bechina, Shechem is a bechina of tzitzit that was on their shoulders.

זה בחינת ציצית. וזה the פנימיות of this is that when Yaakov said to Yosef, הלא אחיך רועים בשכם, so Shechem on their shoulders is a reference to like tzitzit protecting from ערוה. But now we say that Yaakov told him to go to Shechem. Shechem was a reference- Shechem was in the territory of אפרים, היינו בחינת ציצית כנ״ל. We're going to see שהיא שמירה לניאוף, because we know like we read before from from from Torah ב׳ that Yosef, who you know protected himself from the eitzah and all the all the things that אשת פוטיפר was trying to put onto him, and he didn't engage in in in taking the wrong eitzah and ultimately in ניאוף and and דברים אסורים.

So tzitzit is שמירה לניאוף, because Shechem is a remez to tzitzit from the from the cloth being on the shoulder, that's a cloth, you know, protecting from protecting from seeing the ervah of of their father, of נח, והוא בחינת שמירת הברית, שהיא בחינת יוסף. So Shechem and tzitzit and שמירת הברית, nine, and, nine from tzitzit and שמירת הברית are all a bechinah of Yosef, who was also yesod, and he's it's שמירת הברית, so we so he said: על כן אמר יעקב ליוסף: הלא אחיך רועים בשכם. What Yaakov is telling Yosef is, your brothers are in שכם, שהוא בחינה שלך.

That is Shechem, that's really your category. That's something that you relate to, that's your avodah. לך ואשלחך אליהם. So the the the note over here actually brings an interesting thing from, I guess, a Where is it from? Zohar? Oh, no, from a Breslov Haggadah. I don't know who who it quotes it to. It's based on a Zohar over here, the Rav Chaim Kramer note. He said that when Yosef originally came to them with an eitzah, we talked about accepting the eitzah of a tzadik, but that's emet, that that's where שמירת הברית brings you.

He told them the dreams, and they rejected the eitzah of the tzadik. So what happened when they rejected the eitzah of the tzadik? It brought them to a place where they they sold Yosef ultimately, and they were he was away from their father for 22 years. 22 years times 10 people is 220, except for the fact that they that they all died in Mitzrayim, so taking off one year for each brother, because that was a kaparah, is 210, רדו. That's going to Mitzrayim for 210 years. However, Yaakov Avinu thought that now that they were in Shechem, that they were in the same bechinah as Yosef, they would be able to relate to him.

Maybe now they would be able to align with him, they'd be able to accept him, they'd be able to have almost some sort of a kaparah to avoid having to go down to galut. The note over here mentions also similarly, or idea that that Yaakov knew that that the brothers were, you know, kind of antagonistic towards Yosef, and they hated him, whatever that means. And he he had said that, well, maybe it's because they're coming from a different place, they have different roles. Like on Friday night, the rabbi said Ephraim uMenashe, whenever there's different brothers, it never went well.

There was there was Yishmael and Yitzchak, and there was Esav and Yaakov. But Ephraim uMenashe, finally, when there was two brothers, okay, let alone multiple brothers, but two brothers, Ephraim uMenashe they came together, even though they they had different roles. So over here they they were they had different mindsets, and Yaakov thought that now that they were in Shechem and in bechinah of Yosef, they wouldn't be חולק on him. However, it could be that sometimes, you know, it had the opposite effect. They said, "Well, if now already we're able to מתקן שכם, so like, you know, what do we need him for?" You know, some of these things, it's like, you know, when you watch a you know you see the same formula could be

used for the rate of growth of a bank account, or of mold growth, or whatever it is, you know, when you see all these things that seem separate, the way that you relate to them, and then the way like the sefer or, I guess, a lot of the penimiyut is, it's almost like uncovering, it's working your way backwards to understand the formula of the way things work. You know, it's the idea of like chasidut and penimiyut, like, voila! And then all of a sudden, when you factor it back out, and you realize how everything is really connected, and everything comes together, so then, you know, it takes patience because it's very technical, but just the idea of understanding that there are these truths under the

hood, underlying all the stories in Tanach, and the the middot, and the way that we relate to things in מאמרי חז״ל, and really it's all leading back to the same place and the same avodah. So on one hand, it sounds like everything is almost saying the same thing, but that's because there's one core way that we relate the the and yeah, like fractals. Yeah, in a in a in a in a in a in a in a certain sense, and it it it it's almost I I heard I think Rav Moshe Shapira's sefer on the on י״ג עיקרים, maybe.

He says he he basically says that nobody You see people write many sefarim, he says nobody really said more than two or three things. In other words, when you know that you understand something when you realize that everything is really a window to the same place, that you know that you have a consolidated view of what they said. Otherwise, a person is just risking being, you know, a donkey carrying books, like the Gemara said. They're just all over the place, and they're quoting different ideas. Until you realize that things are actually held together, that's when you know you actually have something.

But in any event, so it says, that's why Yaakov told Yosef: הלא אחיך רועים בשכם, שהיא בחינה שלך, ולך ואשלחך אליהם. That's where you can go to them. Next, we said in אות ג׳, so the pasuk the set again he's Rabbi Natan is adding on different, almost like additions to certain things we said. In אות ג׳, we said that the the beginning, we were talking about the the right etzah leading to the right place, and the wrong etzah leading to the wrong place, and emet. So he says, זה פירש the pasuk the פנימיות: ואנכי נטעתיך שורק, that I planted a vine bivchinat hageulah, כמו שכתוב: אשרקה להם ואקבצם.

That that it's a pasuk in Yirmiyahu, but it's bechinah of shorek is a vine, ashrikah is to whistle and I will gather them in, that that this is a that so we learned from the lashon of shorek that it aligned with with geulah, but the end of the pasuk is כולו זרע אמת, which we'll which we'll see that the emet is what brings us ultimately to the geulah. So that's what and זרע אמת comes from the appropriate zivug, from if you take on the appropriate truths, and you understand emet and atzat tzadikim, and the תרי״ג מצות, and that'll bring you to shorek, that brings you to the geulah.

But over here he's going to add in one other piece as well. וזה פירש, ואנכי נטעתיך שורק, I planted the vine, the branch maybe, שהרי הוא מקבל טיפי השכל. A person who who said כולו זרע אמת, a person who takes etzot from a tzadik, so then he gets the טיפי שכל, the drips of the שכל של צדיק על ידי עצה שמקבל הימנו. Because we said already a zivug comes through zera, and the zera is related, we say it comes from the moach, because the moach somehow relates it releases itself through it it generates the idea.

Everything really comes from the brain, the brain is what triggers things, but ultimately the כלי הולדה that make it into something that can engage in a zivug, is is through the kelayot, so to speak, כליות יועצות, the reproductive organs. So it says, but that really comes from the טיפי שכל of the the the tzadik, the drips of שכל, the etzah. So he says, that a person who is able to mekabel this zera, which is really coming from the sechel, the etzah, the advice of the tzadik, so then that's ultimately what leads a person to the geulah.

זה שורק הוא בחינת שורוק. If you listen to some of the other ones, we've already spoke about, we talked about the letters, we talked about the Aleph a lot in I think in the sixth Torah, and we also talked about the חיריק, וחולם, וסגול, and now we're going to talk about the שורוק. So actually all of the there's there's literally secrets in all of the נקודות. So he says, וזה שורק הוא בחינת שורוק. That a בחינה is a שורק is a שורוק, שהוא תלת טיפין. A שורוק is three dots.

Three dots, כמו שכתוב בזוהר, we spoke about similar by a סגול, that three dots over here, והוא תלת מוחין. They align with חכמה, בינה, and דעת. כי הוא ענין אחד, because this this this zera, this מוחין, חכמה, בינה, and דעת, the intellectual faculties, leave that as it is for now, הוא ענין אחד, right? Because zera and מוחין come through the כליות, כי הטיפה באה מהמוח, because ultimately the idea comes from the brain, and from there, from the חוט השדרה it goes down ומגיעה לכליות, it comes to the kidneys, שהם כלי הולדה, which are able to deliver the zera and come to a זיווג, שמבשלות הזרע, כן השכל נולד גם כן במוח ומגיע אל כליות היועצות.

And therefore, we say that this this idea of accepting the עצת צדיק leading to the geulah, which is a שורק, so that's also in line with a שורוק, because when you take the etzah, you take the advice and the ideas from the tzadik, which are emet, that aligns with his really חכמה, בינה, דעת, that's coming from his sechel, even though it's ultimately delivered through the reproductive organs, through the כליות יועצות, because we say you feel something in your gut, through the kidneys that are able to give advice.

ותלת מוחין, and now we'll show from a פסוק that the three מוחין, that the intellectual faculties are aligned with עצת צדיקים. הוא בחינת, in the פסוק it's really coming from תוכחה, from ישעיהו הנביא, but in ישעיה הנביא it says that he's talking that they didn't want to accept the the advice of the צדיק, and he says: השמן לב וכולי ואזניו ועיניו. And we're going to say that the Chochmah, like we said before, Chochmah aligns with the sight, with ראיה, with עיניו, בינה aligns with שמיעה, with אזנים, and Daat, integrated knowledge, that aligns with the לב.

So he says, since you didn't accept the Chochmah, Binah, and Daat, the עצת צדיקים, that's why he's giving them תוכחה. That's why you're in kind of this mess: פן יראה בעיניו ובאזניו ישמע ולבבו יבין ושב ורפא לו. But if you do accept the עצת צדיק, it will put you in the right place, כלומר שאינו רוצה לדבק עצמו לצדיקים, עצמו לצדיקים, פן יראה בעיניו ישמע באזניו, so and it goes on ושב ורפא לו. So therefore, we see, based on this פסוק, that Chochmah, Binah, and Daat, that the intellectual faculties, besides for the fact that those ultimately are manifested in a zivug, but that is a reference to עצת צדיקים.

אבל כשמדבק עצמו לצדיקים ומקבל מהם עצה, but when a person is does align with the self from to צדיקים and they're able to receive his knowledge, אזי הוא בחינת כליות יועצות. So then it's going to be in a category of having accepted the advice of זרע אמת, which we already said many times leads to אמונה, שהם כלי ההולדה. This is where it's able to engage in a zivug, in a נישואין of Torah and קדושה, שמקבל הטיפה מהמוח המתחלקת לשלש טיפין, that a person is able to מקבל these ideas that align themselves with three טיפין, תלת מוחין כנ״ל, which is the שורוק, which is עצת צדיקים, which is שורק, which leads to geulah.

ואז יראה בעיניו, and then a person will be able to see with their with their with their senses, right? And that's where a person will use their senses to relate to the Chochmah coming from the צדיקים, which will result in אמת Again, this is really just modifying, so we're going a little quickly, the ideas that we've already said in the Torah, and he's coming to kind of just add, we added on זכירה to emunah, and now he's explaining a little bit further this pasuk of עצת צדיקים leading to geulah.

So he's aligning this actually with the פנימיות of the שורק, which is a kesher. But he says ואז held held together, it's a קבוץ. Also the same sound קיבוץ, it's held together. ואז יראה בעיניו ובאזניו ישמע ולבבו יבין וכולי, שהם בחינת השלשה מוחין. And this is also through the עצת צדיקים and the שלשה מוחין and accepting their advice, this is built the emes will lead to emunah and to geulah. Therefore ושב ורפא לו, will be healed, will do teshuvah and be healed. וזהו: ואנכי נטעתיך שורק, that I planted the branch, meaning that we accepted this עצה in our our eyes, our ears, our heart, we took it to heart.

כלה זרע אמת, and we were able to integrate with the truth, with the עצת צדיקים, and do teshuvah, והבן, understand this well. Next, וזה פירוש אמר רבה בר בר חנה. In אות ה׳ of this Torah, we had said Rabbah bar bar Chanah. Now we didn't mention this particular idea. I had referenced that when we talked about a סוחר ישמעאלי, so we said that the merchant brought him to Har Sinai to accept the עצה. But now we're going to even flesh out that the merchant himself from that מאמר חז״ל which brought him to Har Sinai was a was a, right, even by Har Sinai it's where they lost the זוהמא, was a בחינה also of geulah, but it was where emes and emunah combined because a

סוחר ישמעאלי, we're going to say that a סוחר, an Arab merchant, a סוחר is a בחינה of emunah, and ישמעאלי, ישמע ק-ל, right, is a לשון of tefillah. So he says, וזה רמז גם כן פסקה: אמר לי ההוא טייעא, what's an Arab merchant? פירש רבנו שמואל בכל מקום, and the Rashbam tells us that an Arab merchant is a a טייעא is a סוחר ישמעאלי, כי ישמעאל הוא בחינת תפלה. Where do we see this? כמו שכתוב: כי שמע ה׳ אל עניך, ותרגומו: ארי קביל ה׳ ית צלותיך. צלותא?

בי תותא? צלותא is prayer, and that's the תרגום on that pasuk. So we see that Yishmael is תפלה, והוא בחינת אמונה כנ״ל. And tefillah is also leads is is a bechinah of emunah. Tefillah is something that aligns you that takes you out of nature. When you relate to Hakadosh Baruch Hu, you're not limited. You can engage with Hakadosh Baruch Hu. Tefillah is emunah. וזהו סוחר בלשון סחר סחר. And what what's a סוחר? סוחר is a merchant, but סוחר is going around. What's something that that surrounds one?

בחינת מקיפים, שהוא בחינת אמונה כנ״ל, ואמונתך סביבותיך. It's something we actually talked last time why עיגולים, why something round is emunah. Over here he references it differently. There's other implications to the word מקיפים, but over here what it says is something that's outside of you, it's something that's above you. The way the Baal HaTanya mentions that if a person is learning something, so until you wrap your mind around it, it's something that you incorporate within your understanding, it surrounds you. That's why he says when a person learns Torah, that a person literally, and since the Torah is רצון השם, it's as if you whatever information you have, it's as if you incorporate Hakadosh Baruch Hu into your da'at and you are also incorporated into Hakadosh

Baruch Hu, it's a full yichud. But over here it says that emunah is מקיפים. You have the פנימיות, you have the level levels you've already attained, the information you've integrated, something that's part of you, and there are the מקיפים, the things that surround you, the things that you have yet to attain. So since a סוחר ישמעאלי is really represents tefillah and emunah, and that that that the סוחר is what brought a person to Har Sinai, which is the עצה, which is the אמת, again, that's what we've been talking about, the אמת and emunah coming together.

ומובא לעיל, so we had a lot of now we're going to explain other פסוקים פנימיות on this יסוד that tzitzit saves one from ניאוף, that we said that that that we said earlier in אות ד׳, again, that the tzitzit is the protection, it saves one from ניאוף, שמירת עינים, right, Yosef. וזהו: ופרשת כנפך על אמתך. So we already said by Shechem that they had that they had taken the that they took the cloth and it protected them from seeing Noach's ערוה and so forth, but over here it's by Ruth.

So it says that that Ruth says ופרשת כנפך על אמתך by Boaz, who Boaz also, it says that, you know, his restraint was even greater than Yosef. He also excelled in this מדה. And she said that you should spread your cloth on your maidservant, but an אמה is also the male אבר, I think Reb Chaim Kramer who brings in his notes, that says that you should put the ציצית על אמתך, meaning that you should use the that you should use the tzitzit and the שמירת הברית to restrain yourself from engaging in the wrong behaviors.

So he says why? כי גואל אתה, because that's what will ultimately bring you to geulah. If a person has שמירת הברית and it brings them to אמת, that will bring them to emunah, that that's what brings a person to geulah. ופרשת כנפך על אמתך, that's a remez for ציצית, כי ציצית דקדושה שהם כנפי מצוה, הוא שמירת הברית, והוא בחינת זיווג דקדושה. And therefore Boaz, who represents שמירת הברית, and Ruth, who had David, who is the grandmother of David Hamelech, which is tefillah, and שמירת הברית is עצת צדיקים, so we saw that אמה, that that אמת is, once it's integrated, brings one to emunah, and therefore Boaz is able to bring one to Ruth, is able to that אמת leads to emunah, and Boaz was going

to be מזווג with Ruth, and spread the the כנפיך, and that was ultimately כי גואל אתה, that would lead one to a geulah. I mean, everything comes together. It says in one of these notes it says that Ruth is 606, because there were seven there were seven מצוות בני נח, and Ruth is gematria 606, and שורק, which we said also is עצת צדיקים, is also 606. So, it's the additional 606 mitzvot which she accepted. It is literally where everything comes together. וזהו ששאל חגי הנביא. We had this Gemara in Pesachim that it said that by Chagai Hanavi he wanted to test the כהנים in the זמן of the בנין בית שני to see if they were בקיאים in טומאה וטהרה.

And he said, הן ישא איש בשר קדש בכנף בגדו. So the actual case is he said that there was בשר קדש, there was קדשים meat in a garment, and the garment נגע בכנפו אל was טמא because it had touched a שרץ, and then the garment touched a touched a a piece of bread, I think that was the case. But in any event we're going to see the פנימיות or the כוונה of this, that בשר קדש is going to be תיקון הברית, it's going to be מילה, and the כנף בגדו is going to be שמירת עינים, it's going to be tzitzit, and the כנף the כנפו of לחם is going to represent parnasah, like we already saw that part of emunah is is the תהום, is

Eretz Yisrael is where where it rains first. The shefa comes from Hakadosh Baruch Hu. So if you want to know how to have parnasah, שמירת עינים and שמירת הברית is something that brings one to have that direct relationship to have parnasah. Inside he says, הן ישא איש בשר קדש בכנף בגדו ונגע בכנפו אל הלחם. And now with this we're armed, כי פגם הברית העדר הלחם, because the mitzvah of, again, בשר קדש, which is the mitzvah of milah and שמירת הברית and תיקון הברית, is and כנף בגדו is tzitzit, and therefore we see that through כנף בגדו, through the bechinah of tzitzit, which is also שמירת עינים, then a person is going to be zocheh to תיקון הברית.

And then it says, ונגע בכנפו אל הלחם, and this will impact and this כנפו, this שמירת הברית this שמירת עינים will impact the לחם, meaning כי פגם הברית העדר הלחם, כמו שכתוב על אשה זונה עד ככר לחם. והבן that that that being with a זנות impacts a person's לחם. But in any event we see that שמירת הברית impacts one's parnasah. Another one that that shayach to the first to אות א of this Torah, it says, ותשב באיתן קשתו, that that קשתו also we see is a bechinah of tefillah.

By Yaakov Avinu this week's parashah it says, בחרבי ובקשתי, בצלותי ובבעותי, right, so Onkelos for Vayechi, I think. So it says, ותשב באיתן קשתו, that that Yosef held his bow firm, but over here also it's a reference to his chizuk in in in שמירת הברית'דיקן ענינים. משם רעה אבן ישראל, from there shepherds the אבן ישראל. And then Onkelos says on אבן that it's a a combined word, אבהן ובנין, which we already saw in אות א that that that Yaakov and the shevatim, the shevatim really Yaakov was נכלל the shevatim, was כולל the shevatim, is a bechina of tefila.

And that's a bechina of tefila because of the shleimut of the the 12 נוסחאות and so forth. And therefore the ברכה יעקב ובניו and therefore the bracha of Yosef he talks about בן פורת יוסף, which we said is the אות צדיק, and בן פורת עלי עין, which is the bechina of tzitzit, shmirat habrit, and the continues the bracha says, ותשב באיתן קשתו, talking about שמירת הברית'דיקן ענינים, אבן ישראל is talking about tefila. And again, we see all of these ideas these ideas that are linked that again, that שמירת עינים, ותשב באיתן קשתו, משם רעה אבן ישראל, links to tefila, emet leads to emunah.

Last piece: סגולה לחולה להסתכל על ציצית, it's a segula for a choleh, cuz what happened? Yaakov called Yosef to come to him, and we said that Yosef is bechina of שמירת עינים, which is a reference to tzitzit. והסוד בפסוק, הנה בנך יוסף בא אליך. הנה בנך יוסף בא אליך, this is pasuk says, כי כל אלו התיבות מרומזים על הציצית, these words are a reference to tzitzit that came to Yosef to be mechazek him while he was sick, דהיינו מנין החוטין והחוליות והקשרים כמבואר b'Peri Etz Chaim בשער ציצית פרק ד' בהגהה עיין שם.

And just in case you never thought about this, the pasuk is וזהו הנה, הנה is gematria 60, which is each string is 15 אגודלים long. Since there are four four corners, it's 15 * 4 = 60. בנך is 72. 72 is 20 + 52. 20 is 5 knots * 4 corners, and 52 is 13 loops. If you've ever seen like Sephardi tzitzit, or maybe Breslov has this also, there are 13 like little like slip knot loops. 13 * 4 is 52. 52 and 20 is 72. Yosef is gematria 156, because the windings on the tzitzit are 7, 8, How about that?

7, 8, 11, and 13. 7, 8, 11, 13 is 39. 39 * 4 corners is 156 is Yosef. בא אליך 64, because it's eight strings, each string is two strings twisted together, 16. 16 times 4 corners is 64, and therefore, הנה בנך יוסף בא אליך is a reference to tzitzit, coming to יעקב, דהיינו בחינת ציצית כנ״ל, על ידי זה ויתחזק ישראל, and through that, Yaakov, it was strengthened from his חולי. Shkoyach.