LM 8.1 — Menoras Zahav, Part 1 of 4 · תורה ח׳

Okay, תורה ח title is מנורת זהב, just to give a little bit of a lead-in, we've been talking in different ways, in different contexts on our journey about התבטלות, about aligning ourselves with with רצון השם. In the first תורה, we talked about the חכמה, having our תפילות answered, but seeing the divine wisdom, the רצון השם in everything. We talked about, in in the sixth תורה, about כבוד אלוקים versus כבוד מלכים, חקר דבר, to the extent that, I guess we'll say it like this, a person who is an officer in, in, in the king's army, the higher you go, the more that you are associated with the king.

A person who is closest to the king literally is an extension of רצון השם. If there is any autonomy there, any independence, any separateness over there, so then the higher and the closer you are, to you you climb up the ranks towards the king, the less independence and autonomy that a person has to have. And we talked about that to the extent that a person has התבטלות and they nullify themselves, they align with כבוד אלוקים and they'll be above any sort of an investigation by, whether by מלאכים, whether by people.

We talked, in the last תורה, the seventh one, about אמונה, about aligning oneself with with the with the source and with תפילה and miracles and being unlimited by by טבע and this-worldly things, and basically that that's in our hands to the extent that we want to, that we are able to align ourselves with with הקדוש ברוך הוא, that our lives will be governed by those types of considerations and השגחה פרטית. And the role of a צדיק comes up, both in a, in a macro way, we discussed in the second תורה how even if everybody is coming to bring their piece which is intact to the משכן, it's משה רבינו, it's the צדיק הדור, that in a macro way, in the organism of כלל ישראל, is

the leader that's able to put them, to put them together into one overarching overarching structure where where כלל ישראל is able to be aligned and intact and and attached to הקדוש ברוך הוא, and then even in terms of a micro way, of a one-on-one way, in the fourth תורה, which there's going to be a lot of crossover with this one actually, when a person says וידוי in front of a צדיק and so on, and in in a person's personal תשובה, that the צדיק ends up being the the conduit in certain ways where a person is able to attach to הקדוש ברוך הוא, and and and help a person do תשובה on his own sins.

And now we'll talk about also another element of the צדיק in terms of leadership. But this תורה starts off: ראיתי והנה מנורת זהב כולה וגולה על ראשה. I saw and there was a מנורת זהב, it's a פסוק from in זכריה פרק ד פסוק ב, in the הפטרה of שבת חנוכה. We'll say in a second, just one last small introduction in terms of when this תורה was was said over, but והנה מנורת זהב כולה וגולה על ראשה, and there was a bowl on top of the מנורה. The תורה was said over שבת חנוכה, December 25th, 1802, שבת חנוכה כסלו תק״סג, so actually very close to when it is now.

And in the חיי מוהר״ן, in the ספר, mentions that this תורה was the first תורה that רבי נתן wrote over the entire thing from from רבינו, from רבי נחמן. And just quote from the ספר חיי מוהר״ן as the last introduction, he says, תכף אחר ראש השנה הראשון שנתקרבתי אליו, after the first ראש השנה that I became close to him, which was the ראש השנה תק״סג, we have some of these other תורות, התחיל להרגילני לכתוב תורתו הקדושה, he began to train me. I was an apprentice in order to be able to write over his תורה, אבל עדיין לא זכיתי לכתוב לפניו תורתו הקדושה עד אחר שבת חנוכה, and this is the first one he was זוכה to write over, שכתבתי לפניו כל התורה ראיתי מנורת זהב,

that's this תורה, וכך היה דרך כתיבתי לפניו. So interesting, now we are we are learning a a new thing: how was how were the תורות actually recorded? שהתורה שאמרה באותה העת כמו בשבת חנוכה, the way that they were given over, the תורה was said on שבת, there was obviously no recording itself going on on שבת, חזר אחר כך בעת הכתיבה ואמר לפני פסקא פסקא, then at the time of the writing, רבי נחמן went back over the תורה one piece at a time with רבי נתן, שאמר לפני כמה דיבורים בלשון אשכנז, he would say it over in אשכנז, ואני ישבתי לפניו וכתבתי הדברים בלשון הקודש עד שגמרתי כתיבת כל התורה, and then רבי נתן would write it over in לשון הקודש, ועל פי רוב, and most

of the time, חזרתי וקראתי אותו לפניו אחר שגמרתי כתיבתה, and then he would again read it back over to רבי נחמן. Okay, so now starting this תורה, we are going to explain, so now we we talked about aligning ourselves with הקדוש ברוך הוא, but what happens when a person has a lack, it comes from sin, a person needs to infuse himself with חיות? So we're going to discuss then this in the context of an of an intake of breath, but we'll say that this is an אנחה, this is a groan, this is a קרעכץ on there's a An intake of, there's an, well, there's two parts to it: there's the exhale, there's the the groaning and the the קרעכצינג over the idea of אוי, there's

to do תשובה and תפילה and feeling bad about something, but then there's the the intake of breath, and that is infusing oneself with with חיות, and based on the כוונות, so a person is infusing their themselves with a with a with a with a proper חיות, because we've mentioned before that there the world is built on a certain framework, there's a framework in the spiritual sense and in a physical sense that are aligned. When we do this down below, we have what's called an אתערותא דלתתא. We we we do certain actions over here, those trigger certain realities above, and therefore, we know that we're going to talk about the י״ג מדות and ארך אפים.

When we are able to infuse ourselves with חיות in the proper way in the form of a breath, that will trigger a corresponding ארך אפים, like a longness of a a longness in the face, but an an ארך אפים, which we'll talk about upstairs, which will also be able to give us חיות, and we'll talk about the role of the צדיק in this. Let's start. הנה יקר גנוחי ואנחא, the preciousness of a groan, שקורין קרעכץ, מאיש ישראלי. The exhale again is done in the context of תפילה, of תשובה, and the intake of רוח is infusing oneself with with with רוח and with חיות, with the essence of life, that will be able to fill the lack in a spiritual and a physical sense, but in

the form of תפילה, כי הוא שלמות החסרונות. And that the intake of רוח is essentially filling the the void that needs the life, right? If you're out of breath, you need to intake breath, that gives you that gives you a renewed renewal. כי על ידי בחינת הנשימה, שהוא הרוח חיים, through this נשימה, which נשמה, נשימה, but through this breath, which is רוח חיים, a person draws in חיות. So that happens upstairs as well, although we'll see that it's not going to be direct, sometimes we need a conduit, and this is done through a through the the role of the צדיק, who is the embodiment of תורה, and we'll see his role, how he helps facilitate and connect us through our breath and through our attachment

to the צדיק with הקדוש ברוך הוא, and through this breath through this רוח נברא העולם. We're going to see the place of the רוח in the creation and the קיום of the world and of people. Where do we see that the world was created through רוח? כמו שכתוב: ״ברוח פיו כל צבאם״, that through הקדוש ברוך הוא's רוח, the רוח of הקדוש ברוך הוא's mouth, when one blows, or when one breathes, there's no attachment. If you blow straight, not like I guess don't think about blowing up a balloon with like your cheeks, where there's like a, but if you just like kind of blow through a straw, it goes directly from the lungs, it goes directly from from inside one, מאן דנפח מתוכיה נפח, when you

blow it comes from within. So the ״ברוח פיו כל צבאם״, that הקדוש ברוך הוא created the world, וחידוש העולם, and also לעתיד לבוא, and תחיית המתים will also come via רוח, יהיה גם כן בבחינת רוח, כמו שכתוב: ״תשלח רוחך״, send your רוח, ״יבראון״, and they will be created, ״ותחדש פני אדמה״, and the world will be renewed, תחיית המתים and ימות המשיח, and also והוא גם כן חיות האדם, and it's also חיות האדם. So we see the world was created and has קיום and will be renewed and תחיית המתים, and also and אדם, אדם itself, אדם הראשון, humanity, כי חיות האדם הוא הנשימה, because the חיות, the essence of life, is through breath, כמו שכתוב: ״ויפח באפיו נשמת חיים״.

Rabbi Kramer brings in the note that he says the נשמה was given to man so that he would rise above the physical and aspire to spiritual heights, and therefore, every breath should really בעצם bring us closer to הקדוש ברוך הוא, but he quotes the זוהר חדש that man was created through נשמת חיים, and sometimes we unfortunately lower ourselves to נפש חיה, to to almost being animal-like rather than aligning ourselves and fulfilling our our elevated function. However, by by by doing this אנחה, this קרעכץ, and drawing it out and breathing back in, replacing our רוח חיים, our essence of life, with the positive כוונות, we can return to our elevated position.

וכן, וכתיב, and then again, besides for the world and besides for אדם, really everything is coming from רוח, ״כל אשר נשמת רוח חיים באפיו״, that everything is really the the essence of life of everything is מלובש in this רוח, in this wind. וכמו שאמרו חכמינו: ״אם תחסר הנשימה, תחסר חיים״, like חז״ל say, that that if נשימה, if breath is lacking, so then life is lacking. So now we focused on that in a positive sense, but now we will say also the other side of that coin is that there's no neutral.

In fact, the חובות הלבבות, when he talks about different types of actions, in one place he starts off saying, well, there's good, bad, and neutral types of actions, but the truth is is that there is no real neutral, because if we're if a person's not thinking nothing If every single opportunity is a is a is a chance for us to get closer to הקדוש ברוך הוא, so then we are either focused on getting closer to הקדוש ברוך הוא, or we're focused on something else. נמצא כי עיקר חיות כל הדברים, the that the חיות, that the עיקר קיום, the essence of the sustaining, the sustenance of everything הוא בבחינת רוח, that we're going to see that this רוח is מקיים the reality.

Actually just as a as a as a one note to create a vacuum, everything has godliness in it, and we either relate to the godliness in everything, like we said in the first תורה, the חכמה, the divine שכל in everything, or there's a vacuum over there. I believe that the בעל התניא brings down that this is if a person wants to stay away from עבירה, let's say a person is walking down the street, so a person is not going to be thinking about nothing. His thoughts will wander, his eyes might wander, he might see see something that's not good.

What is it What is the first line of defense that a person can do to not to not be distracted and let in let in negative thoughts? Fill your thoughts with something positive. If a person is walking and looking looking around about נפלאות הבורא, he's thinking about how wonderful הקדוש ברוך הוא is, then his mind won't be a vacuum in order to be steered towards the wrong things. So over here, that again back to what we're talking about, we want to fill ourselves with positive חיות, because if we create a vacuum, then it is going to be open to be sustained by something else, some other negative spiritual energy and forces.

וכשיש חסרון באיזה דבר, when there is a lack, there's a void, there's a vacuum, עיקר החסרון הוא בבחינת החיות של אותו דבר, that that חסרון is going to be in the energy. If it's not filled up with the positive divine input of energy in a positive sense, then there's going to be something else that gets let in, שהוא בבחינת הרוח חיים של אותו דבר, where this lack is going to be in the lack of רוח, like we're discussing, לאשר הרוח הוא מקיים הדבר, because since it's רוח that's מקיים something, so now if a person there's some sort of a void and a lack, so then there's some sort of a lessening of the positive expression of divine energy in them, and that that has to

be replaced. We'll see that that lack comes from a פגם, it comes from sin, it comes from a person who's moving away so to speak from הקדוש ברוך הוא. Now how would this get והאנחה הוא אריכות הנשימה. So this this קרעכץ, but again we're really talking about the intake of air almost before the קרעכץ, or I guess you could say after, but this והאנחה הוא אריכות הנשימה, it's the a longness of breath. והוא בבחינת ארך אפים, דהיינו מאריך רוחיה, and this is a בחינה of ארך אפים, which is to lengthen the רוח.

Now by the way, in terms of ארך אפים, that is patience that extends life. We actually discussed, if we remember, in the sixth תורה, in אות ב, we said that כתר is a לשון of המתנה, of like waiting, of patience in a certain sense, which is also a בחינה of תשובה. But this this is work both for צדיקים, but even for רשעים, we'll see that sometimes רשעים need time to do תשובה. This ארך אפים, where הקדוש ברוך הוא not only on דין, that a it's like a a quid pro quo that a person does an עבירה, and therefore, since they're not entitled, they're not using the life for the right purpose, so then you're going to shut off the If the energy is not going

to its right purpose, then you shut off the energy. There's a circuit breaker over there, but הקדוש ברוך הוא will extend life where they need it. The idea of giving over life is מצד חסד, where we don't even necessarily deserve it, there's a lack over there, is ארך אפים. And the way that we are able to, one of the ways that we are able to try to trigger this is by restoring our life with כוונה of intake of רוח in the positive sense, we can also impact that הקדוש ברוך הוא should have ארך אפים with us in in order to give us a chance מצד תשובה to do to to atone for our sins.

ועל כן כשמתאנח על החסרון, when we groan over our חסרון, over our over our over our lackings, ומאריך רוחיה, we extend our breath, אוי, הוא ממשיך רוח החיים להחסרון, that we are replacing the חסרון, that we fill this lack in our energy, this lack in our attachment to הקדוש ברוך הוא, and we refill it with the source of life, with this positive כוונה. כי עיקר החסרון הוא הסתלקות הרוח חיים כנ״ל, because the reason that we were that we were distant from הקדוש ברוך הוא because of our own actions, but it resulted in a lack of קיום and a lack of spiritual energy that that we were that that that the wire was not fully connected with רצון השם, and therefore in order to reconnect it,

ועל כן על ידי על ידי האנחה משלים החסרון. Through this groan, it's one way that we can move towards an act that with the proper כוונה, we will restore our רוח חיים. And in fact the ביאור הליקוטים, one of the פירושים, says that also that this is why הקדוש ברוך הוא he quotes שגם מחמת זה הטביע הבורא יתברך בטבע האדם להאריך רוחו ב... גניחה, that הקדוש ברוך הוא, hopefully we should use this כח for the right reasons, but that when we feel שוואך, הקדוש ברוך הוא put it into a person that he is going to have a natural reaction to this with an intake of breath and a sigh and a groan, and then once we have this, we can direct it towards the the

positive sense. However, just noting that we do have to be careful that this groan does not direct us towards עצבות, towards a a lack of energy, because a person can be very strong. However, if they're בעצבות, if they're if they're lethargic, so then they will have a lack of energy, and they will become they're they're not going to be energetic about going in the positive sense, and they'll let things pass over them, and it won't have the desired effect. So now that we discussed in אות א the חיות, that the essential life is is in the form in our terms of the רוח חיים, in terms of breath, and in the spiritual sense also, and that the אנחה, the groan, the קרעכץ, is able to

restore this and extend life בתורת חסד, also even when we don't necessarily deserve it, it can trigger ארך אפים. So now we mentioned that there's going to be the role of the צדיק involved. Sometimes we need a helper, we need a conduit, we need a attaching point to הקדוש ברוך הוא. And we know that a צדיק, a תלמיד חכם, the צדיק הדור, is a person who wants to be דבוק to הקדוש ברוך הוא. The גמרא says to marry their daughter to a תלמיד חכם, do business with a תלמיד חכם.

That is, in a lot of big sense, our access point. So therefore, where do we draw this רוח חיים from? כי אך מאין מקבלין הרוח חיים? In a in a רוחני sense also, דע, כשאקר הרוח חיים מקבלין מהצדיק. So this is also aligning more in a spiritual sense. In a physical sense, we're talking about just having the intake of breath, but in order to for this to have the desired effect, so we need to have to be to believe, to be מאמין, to have faith, to be מקיים his עצות, we need to align ourselves with the צדיק.

שעיקר רוח חיים מקבלין מהצדיק והרב, there's a reason he does not usually use the term רב, but it's going to be aligned with the the in a negative sense, we'll see this לשון of רברבי. So in order to parallel one to the other, but we're talking really in a sense of not just a צדיק, a person who is a רב, a person who is a תלמיד חכם אמיתי, that the תורה that the תורה belongs to him, that he's one with the תורה, the צדיק והרב שבדור at the highest sense.

כי עיקר הרוח חיים הוא בהתורה, because what Where is the clearest conduit, where is the clearest expression of where רוח חיים comes into the world? Through the תורה. כמו שכתוב: ורוח אלקים מרחפת על פני המים, that the רוח אלקים is hovering, it's מרחפת on the מים, and מים is a reference הוא התורה, והצדיקים דבקים בהתורה. And if we remember or just at least reference the fourth תורה in אות ו, he said: ועיקר התורה הם תלמידי חכמים, and we quoted actually there was a גמרא, but quoted from ליקוטי הלכות that that a person צריך אדם שיקדש עצמו כל כך בדיבורי התורה והתפילה עד שיהיה בטל לגבי הדיבור לגמרי.

It's almost like the ink on on the parchment, it becomes one with it. It's not It's not a separate thing. The גמרא says, you know, how foolish people are that stand up for a ספר תורה, they don't stand up for they don't stand up for תלמידי חכמים. In that תורה we were talking actually about משה who came to be מכפר to add life, right, to be מכפר for כלל ישראל. And he says that that if I'm If I've reached this state of ביטול, so then you have to You have to forgive כלל ישראל, because then they have access to to it.

And if you're telling me that כלל ישראל is not going to be able to be forgiven, so then מחני נא מספרך, because that You're essentially saying that I have not reached that state of ביטול, and therefore, it could have a negative consequence of of me hearing my own שוואך and the תורה and so forth, you know, עיין שם. There's a There's a couple of connections between this and the fourth תורה. But this that this idea of the צדיק and the רב שבדור, a person who is totally מבטל himself to רצון השם, we'll we'll mention in a second this idea that תורה is is almost I don't want to use the word embodiment, but the צמצום of the the expression of רצון השם in this world,

and therefore, once you have this this רוח אלקים מרחפת על פני המים which is תורה, the the זוהר says I'll just quote the one line, תא חזי, ברוחא עבד הקדוש ברוך הוא לעלמא, וברוחא מתקיים, and sustains the world with a רוח. רוחא דאינון דלאן באורייתא, it's the רוח of those that are עוסק in תורה. Let's see if I have that in in my note. And therefore, a person who is מבטל himself to the תלמיד חכם, to the to the expression of תורה in this world, that becomes the conduit and the vehicle through which we are able to receive and attach ourselves to this רוח.

והצדיקים דבקים בהתורה, and this is what the צדיקים represent. ועל כן עיקר הרוח חיים הוא אצלם, that the עיקר רוח חיים is with them. I'll just mention one quick story, because it's a beautiful story I heard from הרב לופיאנסקי about רב נח וינברג that זצ״ל, that that that רב נח ויינברג had apparently invested a tremendous amount of כח, money, resources, whatever it was, into a particular into a particular project, and people had come to to רב נח, to the ראש ישיבה of אש התורה, and told him that I'm not I don't know exactly the context that some other people, some other group had taken off with this idea, and they'd essentially made it theirs, and they were very upset about it because it would seem

to have to to have made all of the investment of of effort and resources that רב נח had put, it was almost like a waste and somebody else was taking credit. And רב נח's immediate reaction was, ברוך השם, now we can move forward into into the next project now that somebody else is successfully assuming the responsibility for this, we can move over. There was nothing personal invested in that. A person was totally totally בטל and had his בטלות to רצון השם and to the task, and if there was already something being taken care of that could benefit people, it didn't have to be him.

It was there it wasn't about him, it was just about the person who is best situated to accomplish whatever it was. So this is the the the place in this world that we need to align ourselves with, וכשהוא מקושר להצדיק והרב שבדור. And when a person's able to align themselves with with the צדיק, to believe in the צדיק and עצות from the צדיק, to take on the רצון direction from the צדיק, כשמושך נהמא ומאריך רוחיה, then when a person is able to have this intake of of breath, ממשיך רוח חיים מהצדיק שבדור, then his רוח in the spiritual sense is really coming via the צדיק שבדור.

That's a person's attachment point to the in influx of divine energy into this world through the תורה and through the the human expression of רצון השם in this world, שהוא דבוק בתורה אשר שם הרוח, because this צדיק is one with the תורה, and that's where the רוח is coming into this world. וזהו שנקרא הצדיק איש אשר רוח בו, and that is why the צדיק is called איש אשר רוח בו, where he's able to have this influx of energy to to the people. Why? Because it is the person with the רוח is there שיודע להלוך נגד רוחו של כל אחד ואחד.

And this is this is a big point also. There are different reasons why a person might want to be a leader, might want to give a שיעור, give something over. One is because in order to prepare and give it over, a person has to know it much better. So in a certain sense he's giving over, but that's a selfish giving over. In another sense, and that that really becomes ineffective. I heard I think from Rabbi Gladstein, maybe, he was talking about I'm having a brain freeze, but one of the the חתם סופר, I think had two רביים, one was one was the הפלאה and the other one was I'll remember in a second, but in any event in any event, he said that those are

the types of רביים you want to steer far away from because there's one thing that I should understand who you are and what your needs are through my eyes, but then I'm not really fully empathetic. I can't really understand and realize what your considerations are, your emotional considerations, how you perceive something, your sensitivities. I can understand that you are color blind, let's say, but I won't really truly see it through your eyes. Then there's another person who is able to appeal and able to empathize with אשר רוח בו, that he's able to be the leader of everybody, that that he's he's able to really understand it from their perspective what they need.

We've mentioned before that the the גדלות of of somebody, if you have a PhD in physics, it's the example that sometimes I use, the גדלות of if he's giving an eighth grade, a ninth grade, a high school class is not where he's able to say something very fancy and then they'll take out whatever they take out of it, it's where he's able to understand the kernel, the principle of truth that that he's trying to convey, understand the terms in which you will understand it, and frame the principle of truth without losing anything in terms that you can understand, in a משל, in a sports analogy, in whatever it is.

And therefore, the proper conduit for the המון עם, for for everyday person, for every single person to be able to attach to הקדוש ברוך הוא is this צדיק, but not just the צדיק who has his own perspective, but the one אשר רוח בו, who כנגד every person is able to understand in what way they're a כלי, in what way they're going to be able to receive, and to be able to form this connection taking himself totally out of the picture. So in פנימיות that משה רבינו was saying this to יהושע, that in terms of getting a leader, כי הצדיק ממשיך ומשלים הרוח החיים של כל אחד ואחד כנ״ל, because the צדיק is the one who needs to connect and he knows how to connect every

single person with this רוח חיים. And now we're going to connect this with a Oh, I just wanted to mention one one one note over here, the that רב חיים קרמר brings, that yeah, okay, that that's essentially the the general idea of of what he said. וזה בחינת, and this idea aligns with a גמרא that has by דוד המלך's harp, it says that דוד המלך positioned his harp so that the רוח צפונית, in our terms we put east up, we always think about north as being up and east is being right and west is being left, but we're going to talk about the If you think about the east as being up, in the גמרא, if you see a picture, the east in like those

little diagrams is usually up, the north would be on the left. That would be the the שמאל. But there was a דוד המלך positioned his harp so that the רוח צפונית, which means the northern wind. צפונה also means a lack, a void that needs to be filled, we'll see, but that the northern wind would blow through his harp that had strings and then that would wake him up and he would wake up at חצות and learn תורה. So this, זה בחינת, we'll see the פנימיות of this מאמר חז״ל, רוח צפונית, that this רוח צפונית, this northern wind, but this wind that we're this רוח that we'll say will fill the lack, a ב', the first letter of the תורה has the open end on the

left side, that's the void. המנשבת בכינור של דוד, that blew through the כינור of דוד, כי כינור של דוד היה חמש נימין. The harp of דוד had five strings, כנגד חמשה חומשי תורה, ורוח צפון היתה מנשבת בו, and this רוח צפון would connect to allow it to resonate. The five strings which were כנגד חמשה חומשי תורה, the the תפילה, we said that this groan, that that that infuses things with life, would blow through and come together with the תורה בבחינת ורוח אלוקים מרחפת על פני המים הנ״ל, that the רוח אלוקים, the life force, is hovering on the מים, on the תורה.

And and now this already is is is the the so ר' חיים קרמר says that this this this already is how the theme is developing that even though every single person is an individual and every single person is coming from their own lack and needs to fill the רוח in their own way, but ultimately their expression is coming from the source, coming from the תורה. You can you can imagine I guess, you know, when just למשל a prism is where you have the white light, but it diffuses if you put the white light through a prism and it has different colors.

So then already the there's different כלים and different expressions of that, but all of the to the extent that you can that that everything is really נכלל in the source. So even though everybody every person has their own lack and their own need for fulfillment, we can all find our our חיות and our life that's נכלל that's that's contained within the source. And if we we align ourself with that, so then that's where we're going to find our קיום. But in anyway in the text it says כי רוח צפון הוא בחינת הרוח הצפון, this northern wind, this wind that fills the lack is like the הרוח הצפון, צפון is hidden right, צפון ברוך but it's hidden בליבו של אדם שהוא בחינת הרוח חיים and therefore

it blows, it's going to be able to fill the lack in a person's לב. Where do we align often times we talk about it in terms of the יצר הרע, but where do we align this idea of a lack in לב? כי צפון חסר. צפון is lacking. The reason that north is aligned with the same word as missing or lacking has to do with the with the circuit of the sun vis-à-vis the the the northern hemisphere, but whatever it is. כי אמרו צפון חסר והחסרון הוא בלב, and the place of where there's lacking in the לב is the the שמאל, the left side.

כמו שכתוב ויתן לך משאלות לבך, that I will give you the requests of your heart. When a person has a request, it's because they don't have something. It's what we've discussed before, that's why תפילה we really say is for us. We can't say that we're giving הקדוש ברוך הוא anything, you can't give somebody something if they weren't lacking it, right? But the the what הקדוש ברוך הוא gives us our משאלות לבך, that when we're lacking something, so הקדוש ברוך הוא gives. So we see that the לב is the place where there is a lack, where there's a צפון and therefore the רוח הצפון which comes to give to the to the the hidden part, that's what infuses back the חיות in the לב of the

of the מבקש, and ימלא ה' כל משאלותיך, and הקדוש ברוך הוא fills those משאלות. Now just as a one reference point, now that we're starting to really make our way through some of this, so we can see how everything does start to come together. In the second תורה, in אות ו', also we reference how תורה and תפילה come together. I'll just quote that one line, because if we're together on the journey, it's these are the times when, I don't want to take too many left turns, but where you can really see things starting to come together.

We had said אות ז' in the second תורה, כל תורה שאדם לומד לשמור ולעשות, when a person learns תורה, כל האותיות הם ניצוצי נשמות, the letters of the תורה are the נשמות, right, we were talking about נשימה, but but these align והם מתלבשים בתוך התפילה, they are enclothed within תפילה, ונתחדשים שם בבחינת עיבור etc., etc., והנשמות המלובשים בתפילה המובאות להצדיק הדור הם בבחינת לסוסתי ברכבי פרעה דמיתיך רעיתי. What what he had said over there is that there's some expression of the תורה post חטא הראשון which has which is a tremendous potential and כח like a עיבור, like in the gestation period where there's there's essentially life that's that's waiting to express itself, and it's מלובש in תפילה, and when the תפילה comes to the צדיק

הדור, we discussed some of these concepts over there also, that's able to bring out the full expression of the תורה and of the ניצוצות, of the אותיות of the תורה, which align, the 600,000 letters in the תורה and 600,000 נשמות, and that's where we in ourselves and the the יידן, ישראל ואורייתא וקודשא בריך הוא חד הוא, can find their full expression through the תפילה and through bringing our תפילה to the צדיק הדור, which which is almost a a similar idea that we're discussing over here, that the that the רוח, which we're combining with תפילה, blows through and that makes the strings of the תורה resonate so that there can be an expression of תורה and תפילה working together, each one strengthening the others.

Now, the problem that we have over here, however, is that if the source of life, everything has divine energy in it, otherwise it wouldn't exist, the problem is, what about the רשעים? What about the the people that are not aligning themselves? So, they also have lacks that are met and needs that are met, and they also seem to be alive in the world. So, where is it that the רשעים are able to sustain themselves from if they're not aligning themselves with תורה? ס'אות ג: אבל אך רשעים הדוברים על צדיק עתק.

עתק, רש״י says, is לשון of of סרה, דבר שאינו, something that's removed. But they speak out against the צדיק, excuse me, בגאוה ובוז, with גאוה and disgrace. גאוה is arrogance, right? Is there anything wrong with arrogance? ה' מלך גאות לבש, ה' is enclothed in גאוה. Well, גאוה, if you are the source and you are you are the best and more than anything, nothing can compare, then it's perfectly appropriate. So, הקדוש ברוך הוא, ה' מלך גאות לבש, but anybody else who's who who has גאוה, so then you are essentially saying that you are responsible, you're the smartest, the best, you know, that you have something coming to you, you're entitled.

So, that's totally inappropriate and terrible, and moving oneself away from הקדוש ברוך הוא. So, these רשעים that speak out against the צדיק, מאין מקבלים הם הרוח להשלים החסרון? Where are they going to get this רוח? Where are they attaching themselves from the source of life? And we see that they do, אך דע שיש רב דקליפה. Because we've said before, we've said before that there's זה לעומת זה, הוא בחינת עשו. So, when there's a void, there's a vacuum, there's a lack, so the negative side, the אחוריים, we've discussed, the the the סטרא אחרא, the קליפה, there's some other, we're going to see like a short-lived, a short-term source of life, and that's going to be בחינת קליפה.

One of the things you talk about קליפה, if you have a a peel of an orange, it's bright, it's vibrant, it's beautiful, once while it is aligned in its role as supporting the orange, so then it is alive and it is it has a source and it has a function and it is בטל to the source. Once the peel takes, it's a גאוה, right? Once the peel takes on its own, it's a beautiful peel, why does it have to be aligned with this orange, which might even be a duller color?

It's not going to be in its role of protection, it's going to be its own thing. It comes off, and then it's just a slow death. It might be vibrant and look good in the very short term, however, it's really just going to end up drying out and peeling and fading away. So, this רב דקליפה, this short-term at least vibrance that they're going to sustain themselves from, is a בחינה of עשו, which again, this is not the first time that we've seen עשו. We've already seen עשו in the first תורה, just to mention אות ד of the first תורה, if you want to take a quick look, it says the same idea: אבל מי שאינו מקשר עצמו אל השכל והחכמה והחיות, literally what we're talking

about, it's it's it's it's unbelievable that how on the we're starting to really have things come together, a person who does not tie himself and bind himself with the חיות, which over there we're talking about in terms of the divine the חכמה, that's the divine wisdom of everything, what do we say over there? זה בחינת עשו שבזה את הבכורה, that's a בחינה of עשו, which is מלכות הרשעה, בחינת לבנה דסטרא אחרא, right? The לבנה, the מלכות, when is the לבנה fulfilling its role? When it is totally בטל, totally reflective of the sun.

However, once something has its own גאוה, its own autonomy in there, something is there, the hose is not fully attached to to to to this source, right? If a a כלי is going to be limited to whatever it hold it's hold unless it's attached to an unlimited source, but once once it has something of its own in there, there's something like we said the לבנה reflects the sun, if there's something on the projector screen, all of a sudden it will not fully reflect what's there and it becomes magnified.

If there's a little hair on the lens of the of the projector, so all of a sudden on the screen it becomes very big. So, this is עשו, that's מלכות הרשעה. מלכות should be totally reflective, לית לה מגרמה כלום, it should be totally reflective of the רצון of the מלך. However, when there's מלכות הרשעה, when all of a sudden it becomes divorced from the רצון ה', that's a בחינה of עשו, כמו שכתוב בעשו: יש לי רב. Now, in the פסוקים, by יעקב אבינו, עשו is telling יעקב אבינו, "I don't need what you are going to give me because I have a lot." But this לשון of רב, if we're going to use to say that it's almost I have my own independent source, I have

my own רב, I'm not looking, remember I mentioned before that said we said the צדיק and the רב שבדור, so he says, "I don't need either your רב, I don't need need your connection to the source. I have my own רב, רב דקליפה, והוא בחינת אלופי עשו, when it talks about the chieftains of עשו, כמו שמתרגם אונקלוס, and what does the תרגום טייטש it over there as? רברבי עשו, בחינת הרב דקליפה, ומהם מקבלים הרשעים הרוח, and that's where they are being sustained from. So again, we saw these two two points.

One of them, I mentioned already, this idea of where עשו comes up earlier, but the second point that I would just want to that that I would just want to mention is what that the the the רב חיים קראמער in the note mentions that one of the dangerous things about עשו, one of the dangerous things in terms of our association, our attachment point, where we have this רב דקליפה, is not just סתם that that that that that it's going in a bad direction. It it's it's the point where they become there's a distortion and confused.

Meaning, a person who walks into, you know, who has an association with an animal, that's not where a person, you know, wants to act in his animalistic urges. An animal is, I don't know, eating whatever he wants, a pig is rolling around in the mud, and a person says, "Oh wow, look, they can do anything they want, I want to also." It's where something is where there's an attachment point and a certain identity, and a person misidentifies with with רע. So we had mentioned this also again at the end of the first תורה, we had said that the the מתחילה that the יצר הרע appears מתלבש עצמו במצוות ומטעה את האדם כאילו מסיתו לעשות מצווה, this was אות ח' in תורה א', that this is

where the יצר הרע presents itself, right? We talk in in in רש״י, I think, in the חומש it talks about עשו was asking how to מעשר salt, and so forth, it's where the יצר הרע mis- misrepresents itself. However, so how- however, that's really where the it's the רב דקליפה. They're both a רב, and they both seem to be coming from the source, but one of them is coming from the true source of life, and the other one is really a distortion, and then it takes on its own identity, which is not really בטל to...

there's חכמה there, but it's חכמה להשחית like, it's a destructive חכמה, and it really is leading a person to the wrong direction, and it doesn't really have התבטלות, it's just a facade. והוא בחינת רוח טומאה, בחינת רוח סערה, right? עשו was שעיר, so this רוח טומאה aligns with רוח סערה, a storm wind, כמו שכתוב: ״הן עשו אחי איש שעיר״. This שעיר, a לשון of סערה, a לשון of a storm wind, very powerful, but short-lived. There are no storms that take on forever. ועל כן, and now that these רשעים are being sustained by this רוח, but this this short-lived, powerful, it seems to have its own כח, but it's not just a steady wind that's endless and infinite, but rather it takes on its own thing,

it swirls very quickly, but it'll go down. הרוח שלהם גדול ותקיף לפי שעה, it's strong temporarily, כמו רוח סערה שהוא גדול בשעתו, like a storm wind that is strong in its time, ועל כן, ״צורריו יפיח בהם״. Where do we see this in תהלים? A פסוק that says that the the evil ones are are snorting at their enemies, also a לשון of breath. It's coming from the same type of a source, but a distorted a distorted type. יפיח דייקא, דווקא frames the רשעים in terms of this blowing of this breath שמתגבר עליהם on the people that it it overtakes the ones that oppose them, על ידי בחינת רוח פיו through their רוח.

And that's opposite the idea of a רוח דקדושה, that we want to infuse ourselves with the essence of life. We breathe in in taking to fulfill our lack, to align ourselves with the source of divine life and energy, and they have their own, so to speak, autonomous, independent one, which appears to be strong and has כח in the short term, however it is short-lived. שהוא גדול בשעתו, אך שאין לו קיום כלל, even though it doesn't have a true קיום, ולסוף כלה ונאבד, like our our peel on the orange, our vibrant peel on the orange example, it's just really living out a slow death.

ומצער גופיה ונשמתיה, and ultimately, it's it's disgusting, and it'll be מצער, it'll make it negative, destructive, its own גוף and its own נשמה, but because one of the things that we're going to see is that it's not just that the that the רשעות and the wickedness and the things that are coming away from הקדוש ברוך הוא will be בטל, but they, like many פסוקים in תהלים, they set their own trap, it's their own ideas that will end up coming around to bite them to to take them down.

And by the way, just to make one point that aligns with the פרשה, but I think it's a beautiful point, heard רב רן לוביאנסקי talking about the idea of פקוד פקדתי, that what's there what's there will be redeemed. We'll talk more about this probably, this idea in the תורה later as it unfolds a little bit, but what the the question is is, if all of the Jews knew that the savior was going to use this לשון, so if nobody knew it, then it wouldn't be a good sign, and if everybody knew it, then anybody could say it.

What was the idea of פקוד פקדתי? And he explained that it's not just the words, it's the idea of language, it's what's there will be redeemed. When a person, when there's two ways of let's say a person finds treasure, a person could let's say buy lottery tickets and work for five years in a dead-end job, and then one day he buys a winning lottery ticket or he finds a treasure on the ground, and he relates to the last five years of what he did as a waste.

If he would have only known he was going to win the lottery ticket in five years from now, then it would have been fabulous. On the other hand, let's say a person is digging, digging, digging, he digs for five years and he sees no פירות, and then all of a sudden one day he strikes gold. So once he understands that, he says, you know, "I I didn't see the end of the the light at the end of the tunnel until now, but now I realize that all of my efforts were really part of the process." So when we the world that we find ourselves in, sometimes in the light, but sometimes in the darkness, are all part of the process, they're all coming from הקדוש

ברוך הוא. And the way that רב אהרן לופיאנסקי explained it, he said that a person who's a false messiah, from the from the רשע, he comes to save, everything before is out with the old and in with the new. He comes to say that this is dazzling, this is this is unique, that the the dark sides, the difficult times, were not really part of the process, they're never redeemed. But פקוד פקדתי wasn't just a statement, it was an it was an attitude of understanding that no, that the עבודה was part of the process.

What seemed to be so negative, the הסתר פנים, was really part of bringing us where we need to be. When a person does תשובה, the עבירות turn into מצוות, and really our life, we're we're digging, we're part of our עבודה, and when we get to that stage when we we finally hit gold, we're going to turn around and see how everything was בעצם part of the process. And this this idea, בראשית is short-lived, it's temporary, it's just a snapshot in time and doesn't relate to the חכמה and the בריאה, to the fact that everything is בעצם coming from הקדוש ברוך הוא.

It really aligns very nicely with this idea of this רוח סערה of where the רשע is coming from, כמו שכתוב: ומשלם לשונאיו אל פניו להאבידו. So this idea, though, that the רשעות, that this this short-lived dazzle is really what ends up that it it gives them life in the short term, but that's what actually comes to destroy them. So in the פסוק, reading in, ומשלם לשונאיו, we said that the רוח fills in the lack, אל פניו, through the רוח, we're going to see how these the words work in, להאבידו, that's what destroys the רשע.

ומשלם לשון שלימות החסרון שנמשך לו. משלם is what הקדוש ברוך הוא pays to the רשע, it fills in, it gives short-term קיום to the רשע, דהיינו בחינת אריכות רוח, right? הלוואי that the that the רשע should use this אריכות רוח, this ארך אפים, to use time to do תשובה. But otherwise, it will just end up burying him, with enough rope to hang himself. וזה אל פניו. Why is it ומשלם אל פניו? Because פניו, כי פניו הוא בחינת הרוח. פניו is a reference to the idea of רוח, כמו שכתוב: הכרת פניהם ענתה בם, that the facial expression is ענתה בם, זה החוטם.

And it answers for them, but this facial הכרת פנים is a חוטם. Talked about חוטם in the second תורה, actually, but זה חוטם שהוא בחינת הרוח, כמו שכתוב: ויפח באפיו נשמת חיים. So באפיו נשמת חיים, we see that אפיו is רוח. כל אשר נשמת רוח חיים באפיו. So now we see that this ומשלם לשונאיו אל פניו, that this that that the רשע also gets this רוח, this short-term sustenance and the short-term קיום, but really that is what destroys him, אך להאבידו, כי אף שהוא גדול לפי שעה, even though he has this short-term קיום, לסוף נאבד כנ״ל, he will ultimately be destroyed.

וזהו בחינת ארך אפים לרשעים. That's why ארך אפים is in plural. כי הרוח הנשימה, that because צדיקים get life in a positive way, and the רשעים also get this temporary, this extension, this thing that does sustain them, however ultimately is what destroys them unless they use it as an opportunity to תשובה, otherwise, in the short term, it presents צדיקים with בחירה because it seems the רשעים are doing well. But this short-term רוח is what they get, כי הרוח הנשימה הוא בחינת ארך אפים. This רוח of breath that the רשעים get is in the context of in the בחינה, in the category of ארך אפים, והיינו מאריך אפיה.

Yes, הקדוש ברוך הוא extends them that short-term energy and life, וגבי דיליה, however, ultimately He collects it from them in the end, He'll take it, everything ends up evening out. כי אף שלפי שעה הרוח גדול ותקיף, even though it's a short-term, strong רוח, בחינת מאריך אפיה, however, אך לסוף גבי דיליה, הקדוש ברוך הוא collects what's His, because everything ultimately evens out, there's an equilibrium. There's an equilibrium of the world that that that ends up, everything ends up being where it's supposed to be, even though we don't see in this world, you know, why good, how could good things happen to the wicked and bad things happen to the righteous and so forth.

However, in a cosmic sense, in a long-term sense, we live only in a in a certain slice of of of what we see, everything really is here for a reason and evens out. Further, in order to position oneself to be able to fill oneself with רוח חיים, then a person has to remove the impediments. A person has to first achieve כפרה and תשובה. And this, like we said already also in תורה ד, This is another place where the צדיק comes in, that a person is able to, let's say, וידוי in front of the צדיק, and so forth, but a person is able to accomplish תשובה so that they can make themselves receptive and into a כלי for this divine energy and be able ultimately to

to be משתתף and have a קשר with the צדיק and attach himself to הקדוש ברוך הוא. ועל כן, and therefore, because the the the the רב, צדיק האמת, who's able to extend the רוח חיים to each individual, ואיש חכם יכפרנה. We had this פסוק before, I was looking I couldn't find it though, but I found later, but it's coming off of a פסוק in משלי. But ואיש חכם יכפרנה, the פסוק is חמת מלך מלאכי מות, that the anger of a king is the מלאכי מות, ואיש חכם יכפרנה, but a איש חכם, a person who is wise, is able to pacify it.

כי החסרון הוא מחמת עונות. What's חסרון coming from? חסרון is coming from חטא literally means to to miss, right, like the archers miss, it comes up in the פסוק in the end by the by the שבט, at the end of שופטים, I think. חטא is a lack, it's a missing of something, missing a target. חסרון comes because of עונות, כמו שאמרו חכמינו זכרונם לברכה: אין מיתה בלא חטא ואין יסורין בלא עון. חטא is really the cause of יסורין, of whatever is negative, כמו שכתוב: ופקדתי בשבט פשעם, pay sins back with a stick, ובנגעים עונם, and the יסורין come from sin.

ועל כן הצדיק, הממשיך רוח החיים ומשלים החסרון, and therefore the צדיק, who is able to draw down and connect us with the רוח חיים, again, because the צדיק is the human embodiment of תורה, it's like the ink on the parchment, it's not two separate things, that just becomes the statement of what it's trying to say, מכפר עון, that is able to wipe clean עון, to remove the effects of the עון. And this תיקון is done דווקא through a צדיק, that we'll see, who has to be, this is going to come up later in the next part which we're not going to do today, is he is יורד to the into the sin, so to speak.

We'll discuss that more in אות ה׳. But however, is ווייטער. And this idea of והוא מגודל רחמנות וחנינות. Now, גודל רחמנות וחנינות, so what we're going to do now is we're going to talk about the י״ג מדות הרחמים as a as a process for restoring the sinner. גודל is a לשון of קל, sometimes says קל, הגדול, הגיבור, it's a לשון of קל, קל רחום וחנון, גודל רחמנות וחנינות. And the גודל, we're going to say part of the גדלות of הקדוש ברוך הוא, let's say, מקום ש... מקום גדלותו שם תהא ענוותנותו, that that הקדוש ברוך הוא was, let's say, was able, it's not even appropriate, but what that הקדוש ברוך הוא did for us.

The the infinite, when when when something is a כלי, if if I have a cup, and the cup takes some water out of the ocean, I don't really say that the כלי, that the cup is able to hold in the ocean water, it's able to hold 10, 12 oz of water or whatever it is, but the ocean, from our point of view, is infinite. For something to be a כלי for something, for something to hold something else, it has to have infinite properties. There is nothing in the בריאה.

If once something is infinite, then there can't be anything else, because if there's something else, then then infinity is infinity minus whatever that else is. So, in order for there to be a כלי, though, for הקדוש ברוך הוא, so to speak, that means that that other thing has to somehow be a כלי of infinite proportions, that הקדוש ברוך הוא, conversation for another time, but that הקדוש ברוך הוא encapsulated and or made a a point of of רצון השם that we can relate to, that's tangible, that we're able to have תורה, that the תורה should have infinite proportions, and that the נשמה of ישראל, that we can relate to תורה, ישראל ואורייתא וקודשא בריך הוא חד הוא, that ישראל and תורה and הקדוש ברוך הוא, that

these things have infinite proportions to give us this access point, that is גדול. That is, not not גדול as opposed to small, גדול is a relative, big is a relative term, you can have a big a big cockroach in a small house, right? However, if something that is הגדול, that that is inherently just, you know, big, right, greatness, so that is that that הקדוש ברוך הוא gave us the תורה and gave us the צדיקים that we can embody the תורה. So, this is גודל רחמנות וחנינות מהבורא יתברך שמו שצמצם עצמו להיות הרוח חיים אצל הצדיקים, which is what we just explained, דהיינו שהם מקבלים הרוח חיים מהתורה, that they took this רוח from the תורה, והם ממשיכין רוח החיים אל החסרונות, and that they're able

to connect whatever there seems to be this lack in the בריאה where people created a vacuum and didn't let God in, so to speak, and they are able to be ממשיך this תורה and connect it with people that have gone in the wrong direction and have these חטא, ובזה מכפרים עונות, and by letting in the light, the darkness will dissipate, right? By letting that in, by creating this connection, that will create a כפרה for the עונות, and we'll discuss that other element of going down to the sin in a second.

וזהו בחינת שלש עשרה מדות. This is the idea of the י״ג מדות הרחמים, השם השם קל רחום וחנון. Now I just will just mention that according to the אריז״ל, I believe השם השם is not part of it, it starts at קל, but just we will talk in sequence from השם השם, ר׳ חיים קרמר points out in the note that השם is before the sin, השם is after the sin, that the idea that we were able to attach ourselves to the source, הקדוש ברוך הוא gives the world as a מקום of עבודה, our sins do not impact הקדוש ברוך הוא at all, to the extent that we are able to let הקדוש ברוך הוא back in, the רבונו של עולם, and we attach ourselves to the

source that comes before that, that's above the dome of this world, so to speak. We anchor ourselves in in אמונה like we saw in the seventh תורה, so then הקדוש ברוך הוא allows us to have that access to go beyond the scope of where any of our עבירות had any sort of an effect and to be rooted in that. קל, like we just explained a second ago, that that's the גדול that הקדוש ברוך הוא gave us this access point through תורה, through the צדיק, רחום וחנון with mercy and and favor, okay, not totally fleshing that out now, ארך אפים, so, but in this mercy, in this חנינות that he gave us, he extends also the ארך אפים.

What's ארך אפים? הוא בחינת הרוח שהוא מאריך רוחו, not that we deserve, listen, if we deserve it, so then there's nothing to talk about, but הקדוש ברוך הוא is willing, רשעים he gives a chance to do תשובה, even to the רשעים they can have this, if they don't use it properly and they don't attach themselves right, then it becomes this storm wind that's independent and short-lived and just swirls around instead of being a flow of from the from the ultimate source, it just swirls around and creates this short-term momentum.

However, that that he gives access to to life, בחינת בחינת אנחה על החסרון that we're able to draw in this breath and restore ourselves through תשובה and realign ourselves, והיינו ורב חסד ורב חסד ואמת, and this is the process, רב חסד, the composition of a צדיק, so to speak, of רב חסד, that that nothing of his own, that that the צדיק is only able to direct through חסד the life to the others, ואמת, we discussed last time how אמונה and אמת בעצם go together, right? אמת ואמונה we say by מעריב, during the dark times when we don't see it clearly is when we have אמת ואמונה, but we discussed in the last תורה how אמת and אמונה attach yourself to the source, כמו ששמענו שמקבלים

הרוח חיים מהצדיק רב דקדושה שהוא רב חסד, that he is able to give life to others, הפך עשו רב דקליפה, which is just not a true source, but a short-term perceived source during that little slice of time, this רוח סערה שהוא אדמוני, which is red, which aligns with דין, תוקף הדין, which is really just this this strict, this harsh גבורה, and really distorted, right? The דין is הקדוש ברוך הוא there's other expressions of דין, but for now that that עשו is just coming as opposed to רב חסד, so it refers to it as תוקף דין, that the harshness of דין, והיינו ואמת, that this רב חסד ואמת is coming from הקדוש ברוך הוא's מדה of אמת, כי הצדיק, we're not fleshing out every one of

these points, but if you look back at at אמת and אמונה, חותמו של הקדוש ברוך הוא אמת, that that's really the truth, אמת is really the quality of being infinite, right? Something that's something that's false, so only exists in a certain context until it until the lie, until the שקר falls away, until it topples over, because until all of a sudden you recognize what the truth is, then the lie is false. Something that's אמת is inherently something of infinite proportions, כי הצדיק מקבל הרוח חיים מהתורה שנקראת תורת אמת, היתה בפיהו, but the reference over here to אמת is the צדיק that aligns himself with the תורה, that the תורה is inherently אמת, that it's רצון רצון השם, that it it's of an infinite quality, and

therefore והיינו נוצר חסד לאלפים, and that gives over חסד, this רב דקדושה gives over life לאלפים, the אלפים are a reference לאלפים זה בחינת אלופי עשו, even to those who don't deserve it he's able to extend life in the short term that they should do תשובה, but it's even going to be more than that, this goes into into turning the the negative into a positive, so to speak, that the צדיק is able to climb in and erase the the the negative from within, רברבי עשו שהם רב דקליפה, that this is a reference of אלפים, which is אלופי עשו, which is רב דקליפה, this is where the צדיק even extends life into, וזהו נוצר חסד, שחסד בחינת הרב דקדושה, and this is what it means that

הקדוש ברוך הוא gives over חסד via the תורה and the צדיק who is the embodiment of תורה, נוצר וממתיק בחינת אלופי עשו. I'm going to come back around, we're going to finish right after this paragraph and I'm going to mention just a little bit about this idea to the extent I understand anything at all of המתקה and we're going to talk about it really more in the the next time, so he says ממתיק בחינת אלופי עשו, רברבי עשו, ועל כן נושא עון ופשע, and that's how the צדיק is able to remove the effects, to lift off the עון ופשע, it's through this המתקה, כי על ידי רוח החיים שלמות החסרון that fills in the lack, שממשיכין מהצדיק comes via our that we're able to have

the effects of via our attachment to the צדיק, who's the the the expression in this world that we can attach ourselves to of תורה, על ידי זה נתכפרין עוונות, that's how our עוונות are able to be נתכפרין. נושא עוון, lifted off, removed, so that we are able to have a capacity for this divine energy. We we remove all of the stuff of that's other, right, the קליפה, שהוא בחינת ואיש חכם יכפרנה כנ״ל, that we said איש חכם is able to affect forgiveness, וזהו נושא עוון ופשע כנ״ל.

It's able to, through the this process of the י״ג מדות, is how we can come around to remove any other expressions of anything essentially to make ourselves receptive to the divine energy, and to ultimately become a כלי, not just a כלי that that that holds things, but a כלי like a, like we said, like a hose, like a conduit for divine energy, that we become בטל to הקדוש ברוך הוא. And and now I just want to mention just, I guess, a little idea of this המתקה and the and and the role of a צדיק, where we're going to talk next time about why, you know, how how the kind of the process works in in אות ה׳.

When we talk about המתקה, it's not just a matter of, you know, A overpowering overpowering B. You know, in one sense we talk about we talk about an המתקה from within, from working in the דין. In one sense, not exactly this, because this was on a חטא and רשעות, you know, on on ראש השנה, ראש השנה is יום הדין. So we talk about הקדוש ברוך הוא going from דין and רחמים. We talk about המתקה, but from within. So what what would be an example? There's there's different ways that we can, you know, that דין can express itself.

You can have a person that does something and he's, you know, he has to go to jail for a year. Well, that's terrible, he's going to be away from his family for a year. But there might be different expressions. You could, let's say, have five years of community service, which will allow him to stay home. It'll affect, everything will even out the way it's supposed to be, but it's not going to be that there's some other piece that all of a sudden we're going to abandon, but you're going to take an expression of דין, and a המתקה of דין, you're going to apply רחמים, right?

There's there's other ways. If I want to to give you something, I need to discipline you, I can discipline you in a way where I'm going to lock you up, or I can discipline you in a way where I'm going to put you to work, and through that work you will feel productive and you will build yourself up. And that that very work, instead of just being, you know, a פאטש and a negative expression, that will become something that builds you back up. And so in this context, I'd like to say, I guess, two משלים perhaps, that explain a little bit where where the דין actually, not just that it's suppressed, but that it changes.

One example, and again, it's my understanding of the way that רב אהרן לופיאנסקי mentioned a משל that aligned with a point that's made in the תניא, that that I think would just give us some sort of a a little understanding, but it's it's also in the context of the צדיק himself, who who doesn't have this negative expression. You can have, let's say, two two territory two countries that are that are at war, and one of them wins and takes over the other one. And all of a sudden, you know, it changes the the mode of dress, the uniforms, the national anthem, whatever it is.

At at one point you'll have they they took over, there's a new king and they're ruled by a different king, but they still align themselves as being from their original country. They don't identify with the new country. They don't now say that, "I am a country B man." They still relate to themselves as being from country A, and it's just that they that they've succumbed, they suppress their own national fervor, they they suppress whatever element it is, because they know that if they know what's good for them, that they've now been absorbed, they have to listen, and even more than they have to listen, they now officially are ruled by a different country.

But they haven't fully aligned themselves, they don't identify as something else. The second point, which takes this a step further, is if you can imagine you can imagine a kid who, let's say, enjoys playing in the mud. At at a certain point, he gets a little bit older, and his mother buys him a new set of clothing, and she says, "You better not play in the mud." So he doesn't play in the mud, but every time he passes that puddle, he would love to jump in. And then he gets a little bit older, and he you know, now he's even as he walks by, not not only does he say, you know, "My friends want me to come play in the mud, and you know,

I know that I can't do it." But later on, he's not really even interested in playing in the mud, but he says, "Back in the day, I used to have such a good time in that mud. Oh boy, those were the days when I could just roll around." And as he gets older and more mature, he literally comes to a point where it becomes more and more distant from him to where the mud actually disgusts him. He says, "I can't believe, I can't believe that I used to do that.

That's a disgusting, that's a disgusting habit." And you can apply this to somebody who's either like, you know, on a diet, who stays away from bad food, but he comes to the point where he reaches a state of health where his body actually rejects the unhealthy food, or let's say for smoking. These types of things where there are people That do the right thing, but a person is not aligned, he's not really fully a צדיק גמור until he goes within the negative, not that it's suppressed, but he rejects the negative.

It's not that I don't talk in שול, I look at it and the idea of of talking, the idea of somebody playing on their phone in, I don't know, in שול on תשעה באב would be like somebody sitting in an אבילות house and looking at jokes. It's something that I come to reject. And this is going to be the idea of צדיק that we're going to explore a little bit more next week, the idea of being of המתקה, not just that the negative is going to be overpowered, it's going to be suppressed.

It's the idea where the negative itself converts, right? That itself becomes an expression of what I've come to reject. That very thing that I used to engage in, that's something that, in and of itself now is a point of עבודה, because I come to reject it, I stay far away from that. Anything that's that's כנגד הקדוש ברוך הוא is something that now, for me, actually is an expression of my closeness to הקדוש ברוך הוא. I've literally changed, and that's how like we say that a person does תשובה מאהבה, that the עבירה can become a מצוה.

That's בעצם where, all of a sudden, not only is it not a negative statement, the way that I relate to that thing itself, only really because I, I guess, engaged in it earlier on in life in a different stage, that become בעצם a point of how I can really express myself and my closeness to הקדוש ברוך הוא. And I think, in my understanding, this is one one way that we can relate to this idea of המתקה. Just to make a quick סיכום and then we'll we'll continue next week, we saw already in אות א that I'm using רב חיים קרמר's note to just sum it up, that the essential lifeforce of everything, the חיות that gives everything existence is the רוח, which is which is

breath. The the idea of when we can take in this idea of רוח, this breath, through a קרעכץ, with the with the right with the right כוונות, this can also draw down an אורך אפים, a patience, a source of life from from הקדוש ברוך הוא. And this this רוח of life is received via a צדיק who is essentially דבוק to the תורה, he's attached and intertwined with the תורה, and to the extent that we in a spiritual sense that we that we're מבטל ourselves, that we align ourselves with the צדיק, so then that's our representation, that's our way of holding on, and we from where we're holding, sometimes you need a a middle ground, you need a vehicle.

So we relate to הקדוש ברוך הוא, have our תפילות, we have our תורה, but ultimately, when we when we attach ourselves to the צדיק, and the צדיק brings in the רוח חיים, he he does that, and and we're able also to draw in our own רוח, so then the the צדיק together with us is able to draw down this רוח where it will fill our lack. And we saw also that the idea of a leader of a generation, and in the opposite, the the רשעים receive their רוח, which is a short-lived expression of רוח from a רוח סערה, רוח טומאה, which is short-lived, although it seems to be very strong, but למעשה all all all lack, all חסרון ultimately stems from sin, and therefore, in

order for us to properly fill our void, the first thing that we need to do, and one of the roles also of attaching yourself to a צדיק, is to clear out the impediment to us being able to absorb this רוח, and to achieve כפרה through our attachment to the צדיק. יישר כח.