LM 9.1 — Tehomos Yechasyumu, Part 1 of 2 · תורה ט׳

Okay, בעזרת השם יתברך, תורה ט, we are starting תהומות יכסיומו. This תורה is לשון רבינו ז״ל, which we've already spoken out several times at this point. Some of the תורות were said over by רבי נחמן, and then they were written over by רבי נתן and then shown to רבי נחמן and edited, some were dictated or straight from רבי נחמן's notes, and if you're sensitive enough, I think these are perhaps a little bit more terse, but but we go. It starts off from the פסוק, תהומות יכסיומו ירדו במצולות כמו אבן.

So it's a פסוק from from the שירה in פרשת בשלח. תהומות יכסיומו, the deep waters covered them. ירדו במצולות, and they descended into the depths. כמו אבן, like stone. Okay, and we'll come back as we do to the פנימיות of the פסוק at the end of the תורה. So we are going to this this תורה was said over שבת שירה in י״ג שבט תקס״ג, the year 1803, and it's before this before this תורה this one has parallels actually with the seventh תורה, but I have written over here from a note that speaks out from חיי מוהר״ן that before this תורה was, קודם שאמר תורת משפטים אמונה, I'll just read the note, before the seventh תורה was said over, שמעתי ממנו ז״ל תורה צהר תעשה לתיבה,

I heard from רבינו the תורה קי״ב of צהר תעשה לתיבה, וכתבתי מה ששמעתי, I wrote over what I heard, כפי מה שנדפס בסימן הנ״ל, like what's printed over there, אך אחר כך, but after that, אמר תורה תהומות יכסיומו, he רבינו said over the תורה this תורה of סימן ט, ושם נכלל תורה צהר הנ״ל, and in there is נכלל the ideas that we'll see in the תורה of צהר which is קי״ב. ותורה תהומות יכסיומו נאמרה בשבת שירה, okay, we said the date, and there are many תורות that have there is many elements of this that find parallels in the in the seventh תורה.

We'll just say one more comment and then we will start. The the רב חיים קרמר note points out that it also makes the the connection between this and the seventh תורה, which we saw, and he mentions that that תורה, which we will probably reference as we go forward, references תפילה and אמונה and אמת and גאולה, and but but he mentions that in the תורה ז, in the earlier teaching, רבי נחמן focuses more on אמת and אמונה coming from a which are emanating from a צדיק's advice, and over here we are focusing more on the seeking the truth in the prayer itself.

So let us begin. אות א. We're going to explain now that the עיקר חיות, the essence of life, is coming from תפילה, and through תפילה with all of one's כח and כוונה, and we'll have to see what that means in this context, a person is able to renew his source of life and his חיות, and he'll be זוכה to אמונה. כי עיקר החיות מקבלים מתפילה. The עיקר, the primary essence of life, a person receives through תפילה, and this is in a spiritual sense, in a physical sense.

The שפע, the attachment to אלקים חיים, we we are we are able to attach ourselves to the source of life and gain life through תפילה, כמו שכתוב: תפילה לאל חיי. It's a פסוק from תהילים, the the תפילה, prayer to to לאל חי, to God of my life, I guess, but the way that we're going to explain this, תפילה לאל, is a תפילה to הקדוש ברוך הוא, is חיי, that that תפילה is my life. It's based on a a note here from ספר שיח שרפי קודש. ובשביל זה צריך להתפלל בכל כחו, and therefore a person needs to דאווען with all of his כח, and this we're going to reference this in different different elements.

רב חיים קרמר points out a total concentration on the words being said, pronouncing the words audibly with all of one's strength, and trying one's best despite difficult circumstances. Now there is a certain magic in the words. There are people, as we start דאווענען, we don't understand necessarily every word, but in the context of this lesson that we're going to be seeing, the idea of of understanding what one's saying and דאווענען with simplicity and a certain grounded אמת aside from any other, you know, כוונות that people invest in, but that's not what we're going to be saying.

If you look in, just referencing in the fifth תורה from אות ג, we were talking over there about being able to sensitize oneself to to מצוות and to רצון השם, and we discussed also over there that as a person דאווענס and דאווענס with תמימות, and the words come out, we said that he creates a certain רעמים, a certain thunder, as the words impact his mind and then come back down to his heart to straighten out any עקמימיות שבלב, anything that was anything that was crookedness in his heart, and he had this לשון also, רעמים הוא בחינת קול שאדם מוציא בכח בתפילתו.

So as a person דאווענס with a קול, and this could be a a loud קול, a physical קול, and also a כוונה. A person could scream silently. ומזה נעשה רעמים, and over there that is how one generates thunder that's able to straighten out A person needs to start off, תפילה is what's going to form that connection. And it says further: היינו כשיתעורר על ידי זה הרעם, when a person generates this thunder, יתעורר הלב, then he'll be able to be מתעורר his heart to daven with כוונה, כמו שאומר: קול מעורר הכוונה.

So this davening over there he's focusing on the idea of קול is is is wakens up כוונה, כי כשהוא מתפלל בכל כחו ומכניס כחו באותיות התפילה, אז נתחדש כחו שם. And there's a difference I guess between the אותיות and the and the words themselves. The later on we'll see a suggestion that the investing one's one's כח into the words, the תיבות of תפילה, is understanding what one's saying in context the בקשות. And the אותיות is is actually attaching one - the נפש החיים discusses also - actually attaching oneself to the to the letters that he's saying, forming that attachment to הקדוש ברוך הוא through the through the words of תפילה itself.

And then it's going to go into himself, like we saw in the fifth תורה, a person generates this רעמים, but it's going to go into his heart, and he's going to be able to open up his heart to become a כלי and be able to מקבל this חיות from הקדוש ברוך הוא, and it'll renew his own life. ובבחינת: חדשים לבקרים רבה אמונתך, a פסוק from איכה: renewed each morning, רבה אמונתך. So let's see how we're going to learn this פסוק: כי אמונה היא תפילה, אמונה is תפילה, כמו שכתוב: ויהי ידיו אמונה, תרגומו: פריסן בצלו, that when משה רבינו had his hands up by the war with עמלק, it says that ויהי ידיו אמונה, his hands were faithful, but the way that the תרגום explains it

is that they were spread out in תפילה. So we've seen over here already the the concepts we've mentioned: our חיות, the source of life, אמונה, and תפילה that all that all go together. Now by the way, this is not the first time that we're mentioning these things. In the second תורה, if we've all been together, we also the first words of that תורה said that עיקר כלי זינו של משיח is תפילה, which is בחינת חוטם, חוטם also is רוח, it's חיות, it's breath, ומשם עיקר חיותו. So we we discussed that in the context of of of משיח and went on, but also these ideas are starting to to come together that תפילה is is חיות, is רוח.

Okay, so now now that we explained that as a person davens and he prays, he connects himself to הקדוש ברוך הוא with his כח, and he's able to renew himself, his source of life גשמי, in רוחניות and גשמיות, now the problem is is that there are certain challenges that we're going to encounter as a person wants to daven, because one thing to understand is that even though a רוחניות system does not seem to be from our perspective as as tangible, as grounded as the physical system that we see, there is a a spiritual physics if you will, and there is a way that certain things work.

And therefore, when it comes to תפילה also, we have to be conscious of certain things that will that will affect תפילה and will have an impact. ב: ודע שיש שנים עשר שבטים, there are twelve שבטים who have their שורש in שמים כנגד שנים עשר מזלות, כנגד the twelve מזלות, the twelve systems of the zodiac if you will, but as we understand the מזלות, we talk about reading that אברהם אבינו was above the מזלות, but as הקדוש ברוך הוא has השתלשלות, the power and how הקדוש ברוך הוא interacts with the world is relayed, there's a system of מזלות, and the twelve שבטים who each have their own natural you know the the way that they relate, certain character, so those are sourced also in שמים as

they as they come down. וכל שבט ושבט יש לו נוסח מיוחדת, and therefore each שבט has their own נוסח. And the האר''י ז''ל talks about this also in terms of he brings it in שער הכוונות, that besides for other paragraphs that might be added in certain נוסח in davening, but that there are different words the the in נוסח ספרד and נוסח אשכנז and in different נוסחאות. And each שבט, it says the פסוק in יחזקאל that there were twelve שערים in the in the בית המקדש, in that vision talking about the third בית המקדש I guess, but it says that there are twelve שבטים, and there would not need to be twelve שערים, there would not need to be twelve different gates if if it wasn't

that each each שבט has its own שורש, and each שבט is going to come into their own gate. And he continues, says: ודאי מוכרח שהוא משום שכיון שתפלותיהם משונות, their תפילות are different, לכן צריכים שערים מיוחדים לכל שבט ושבט, כי כפי שורש ומקור נשמות השבט ההוא, כך צריך להיות סדר תפלתו. So each שבט comes to encounter הקדוש ברוך הוא, comes into the בית המקדש through its own gate, and that's where that that's where it aligns up, it's able to go back to its source, would be able to go to to to its source and how it connects to to the again, we said that that through its its natural inclinations, through the מזלות, but trace its where it's getting its שפע from הקדוש ברוך הוא,

are in line with where it's coming down. So, go go to the beginning of its pipe, so to speak. ויש ליה שער מיוחד ליכנס שם דרך שם תפילתו, and therefore there's a שער where each one of them will will will its תפילה will enter, it will be able to connect to the source of its שפע, each שבט. וכל שבט מעורר בתפילתו כח מזלו שבשנים עשר מזלות, והמזל מאיר למטה ומגדל הצמח שאר דברים הצריכים אליו. So, each שבט had its own its own portion in ארץ ישראל. Each portion in ארץ ישראל might have had different plant life, certain growth, herbs, whatever it is, certain things that manifest in nature that each part of the land has had its own characteristics, and that comes from from the

bounty that's granted by הקדוש ברוך הוא. And this is the way this this is the way that the world that the world, we're going to see soon, is structured, that as we דאוון to הקדוש ברוך הוא and we connect, we create an awakening, so to speak, from down below, and הקדוש ברוך הוא responds with a שפע and a bounty from above, and we form this connection. And therefore, each שבט is going to the to to the source. הקדוש ברוך הוא set up a system where different people and different שבטים have have their own character, and they are able to attach themselves at the source of their pipeline coming down from הקדוש ברוך הוא, and השם responds in kind so that they are going to affect,

so to speak, at the at the source of their מזל, and השם will send down the צמח, the growth and the bounty that they need when it's lined up appropriately. וזה פירוש דרך כוכב מיעקב, that a star will go forth from יעקב, וקם שבט מישראל, and a שבט will get up from ישראל. The פשט פשט in the פסוק itself from רש״י is that רש״י says יקום מזל מיעקב ומלך מישראל, וזהו דוד המלך. But that's that's a reference to the the star coming forth and משיח, but or or דוד המלך coming out from from יעקב אבינו.

But פסוק in במדבר כ״ד:י״ז. But we're going to טייטש up the פסוק like this: וקם זה בחינת עמידה. It says, וקם שבט מישראל. קם is a לשון of עמידה. It's a לשון of getting up. It's a לשון of תפילה, as פסוק in תהלים, it says, ויעמד פינחס ויפלל. וכששבט מישראל עומד להתפלל, when a שבט from of a certain of a certain character from ישראל stands up to come encounter, to come close, to create a connection with הקדוש ברוך הוא, על ידי זה מעורר כוכב. So, we said that the כוכב are like מזלות.

So, as a שבט, as a person comes and initiates or continues on, draws that connection between him and הקדוש ברוך הוא, he does it in line with his character, and ultimately in line with the שפע that's going to be granted back to הקדוש ברוך הוא. He lines up the spiritual pipeline appropriately. והכוכב הוא דרך הוא דורך ומכה. And then the כוכב, that מזלות that הקדוש ברוך הוא set in place this channel, responds in kind, דורך ומכה הדברים שיגדלו, and it causes that this person or this שבט, you know, the one who's דאווענינג, is going to have his bounty in kind in response to the תפילה, כמו שאמרו חכמינו זכרונם לברכה, אין לך עשב מלמטה There's not even a blade of grass, any growth, any שפע

that השם is giving, שאין לו כוכב ומלאך מלמעלה, that doesn't have a the מזלות, a כוכב, a star or a מלאך, which is a a spiritual pipeline. In other words, nothing is just grow is growing. Anything in this world is not just on autopilot on its own. Anything that happens that is invested with growth, with with with any sort of investment of energy, has, however you frame it in terms of כוכב ומלאך, but is invested with an ongoing pipeline with a pipeline of an ongoing energy from השם, שמכה אותו ואומר לו גדל, that it says that it should grow.

Alternatively, another one of the ספרים says, מכה is is is is to hit, but it's a לשון of צמצום, that if anything would just be exposed to divine energy, it would like burn up. So, הקדוש ברוך הוא tailors, as it is, the system of spiritual energy to give each one what it needs in the way that it needs it, כפי the כלי that it is, in order to be able to have that that usable energy. And therefore, this is the this is the the way that we're going to understand this פסוק: דרך כוכב מיעקב, that how is it that things are going to grow down here?

על ידי through וקם שבט מישראל, that through the way that we דאוון, we're going to get the appropriate energy from these מזלות. וזה שאמרו חכמינו זכרונם לברכה, קשין מזונותיו כקריעת ים סוף, that a person's מזונות, his sustenance, is as קשה, is as challenging, if you will, it's as hard, but it's like קריעת ים סוף. What's the connection to קריעת ים סוף? First of all, also וקשה זיווגו זיווגו כקריעת ים סוף, and also a person's זיווג, to find one's mate, or denotes over here, we'll also tie this to שלום בית in the context of our lesson, but we're tying one's sustenance and one's זיווג to קריעת ים סוף.

Now what's going to be that connection? כי הים סוף נקרע לשנים עשר קרעים, because ים סוף was split into, the מדרש tells us, into twelve different lanes. Each שבט had its own lane, and the the the when the ים סוף split and nature was broken, that happened through the תפילה of the שבטים, and the way that הקדוש ברוך הוא responded, and yes, overriding nature because תפילה is above nature, like we discussed also, we talked about that in the beginning of the seventh תורה, but that responded to each שבט in kind, and therefore they ended up having each one their own lane through the ים סוף, כנגד שנים עשר שבטים.

And each one had its own its own path. ובני ישראל בתפילתם גורמים זיווגא דקודשא בריך הוא ושכינתיה. Now, בני ישראל cause, so that that's one connection between between קריעת ים סוף and the שבטים that we were talking about. We'll have to tie in the מזונות. Now, second of all, בני ישראל through their תפילה also are able to cause a זיווג of קודשא בריך הוא ושכינתיה. If you say לשם יחוד, so then this לשון might sound somewhat familiar. Now this is a concept that is above us, but just for our purposes, we'll just read from a from a line over here that's in the פרי עץ חיים, it says that we've discussed that there are there's certain ספירות and פרצופים, ways that הקדוש ברוך הוא deals

with the world, and that השם set up the nature of the spiritual reality and the spiritual dynamic that there's always a giver and a taker. There's there's אור and there's a כלי, there's a זכר and a נקבה, and then there makes a זיווג, and then there's there's a after that זיווג, so then some there's something is produced from that זיווג, and then it it goes on, the chain goes on. And we've discussed that the from the seven lower ספירות after the מוחין, so then there is we we call that זעיר אנפין, which is חסד, גבורה, תפארת, נצח, הוד, יסוד, and then there's מלכות, which is at the bottom.

And the way that the פרי עץ חיים sets it up, he says that that the the זעיר אנפין is the giver in this context, and the the מלכות, which we've said before, is like the שכינה is לית דגרמיה כלום, that it doesn't have anything of its own, that is in this context the recipient. And therefore, it causes this spiritual relationship in how הקדוש ברוך הוא gives over to the world, and the system of having a giver and a taker, it causes a זיווג in that, it gets to be brought together.

And therefore, it causes the שכינה to be manifest. And when we say that one to have a השראת השכינה, or we we sometimes we refer to it as מלכות, so that makes it that the שכינה is going to be manifest, meaning that it's going to be שורה בישראל, and that you are going to see a reflection of of what הקדוש ברוך הוא's investment into the world, we're going to see the presence of the שכינה even in the world as we have it. And the עיקר כוונה of the תפילה is to bring in this manifestation of the שכינה into the world, to line up the מלכות, to line up the שכינה, to line up the reflection of הקדוש ברוך הוא in this world, we spoke about

like the לבנה reflecting back at the sun, that to to line this up so that we see a manifestation of הקדוש ברוך הוא in the world, and that happens through תפילה. So again, difficult concept, hopefully we at least explain something that's correct and that makes sense. But in any event, where we say that קריעת ים סוף happened through תפילה, and the response of that תפילה was of the response to that תפילה was actually a splitting up of קריעת ים סוף כנגד the תפילה at its שורש, so that each of the twelve שבטים could have their own pathway and connection to הקדוש ברוך הוא that they were able to initiate and engage in through each one's specific תפילה resulted in each one having its own path

through the ים סוף, its own path where הקדוש ברוך הוא broke nature in almost a different way, so to speak, for each one of them. And also, we're going to see that תפילה is גורם a זיווג in in הקדוש ברוך הוא. Obviously, these are in our terms, הקדוש ברוך הוא is one, so a זיווג is between two things. But again, within the system that הקדוש ברוך הוא set up, there's a giver and taker, and there's this notion of זיווג, כמו שכתוב: סולו לרוכב בערבות, that it's really a praise to the ones who ride in the heavens, so to speak.

But we are going to טייטש this up like this: סולו is to praise, it's לשון of תפילה. רוכב דקודשא בריך הוא, הקדוש ברוך הוא is the one who's riding, so to speak, who's on top of. ערבות דשכינתיה, and ערבות is something, it's literally it means a mixture, but it's going to be a reference of the שכינה שנתערב בה כל הגוונים, that it mixes up all of the There are certain colors, there's different representations and משלים that we give to the ספירות, so the שכינה, we say the the the מלכות, the שכינה, what comes last, which plays the role which is in the role of being in the recipient, is not generating anything of its own.

What it is, is it's the כלי for what comes before it, and therefore each one of the spiritual energies from the ספירה from the ספירות that are above the שכינה generate their own character, and they all come to a head, so to speak, in the מלכות, and that's like the universal כלי. And therefore, it's like ערבות, it's mixing up the colors, or it's mixing up, it's to produce from what come beforehand to make a to to reflect the שכינה down below. ולפי הזיווג שגרם בתפילתו, כן זוכה לזיווגו.

And כפי of the the זיווג that a person is able to generate, so so therefore there's a מידה כנגד מידה going on. הקדוש ברוך הוא responds in kind, as it were, to our תפילה. So, since our תפילה is able to generate, so to speak, a זיווג upstairs, it's able to generate a certain a certain אתערותא דלתתא. We're able to to turn to to turn up up the energy down here so that הקדוש ברוך הוא is going to respond in kind, resulting in spiritual energy going to the world, and that's in the form of a זיווג to the שכינה, so therefore it will respond in kind and we will be זוכה to a זיווג down here.

Or again, if we've already been זוכה to find our mate, to it will also help with שלום בית. והתפילה הם שתים עשרה נוסחאות. Now, תפילה that we have is 12 different נוסחאות, because we said in order for the hose to line up well with the faucet, so it has to be the it has to it's fit in a very specific way. So, if one person has one spiritual character, another person has another spiritual character, so the way that he connects at the source has to be something that's fitting for him.

So, the the way that this system was set up via כלל ישראל, is after the אבות, so יעקב we we said before we'll speak out again was נכלל all of the 12 שבטים, but as כלל ישראל formed itself as a nation, there were 12 different tribes, each with their own character, and each with their own way to connect to their source. And therefore, תפילה also the this connection with השם, with their source of חיות, is going to be in the form of 12 נוסחאות. לפיכך הזיווג כקריעת ים סוף שהם שתים עשרה.

And therefore, the זיווג, or creating the זיווג, the the תפילה that that is able to generate this response from הקדוש ברוך הוא, and also קריעת ים סוף, which was another response to the 12 שבטים's תפילה, also came at us in the form of 12, and therefore there are 12 different נוסחאות, period. Now, so that's one of the קשיא, by the way, because we don't all know, we're going to have to speak out, you know, so how do we approach this, but it's in order for a person to find their their correct תפילה and their correct נוסח, this is why the אריז״ל says a person has to be very careful.

It's not just changing נוסחאות willy-nilly. If a person has a מסורה coming coming down which נוסח they daven, they should stick to their נוסח. But this is why it's קשה תפילתו. Why? Because in order to effect the the the spiritual response that we're looking for, a person has to be able to daven appropriately, and in order to to find what to to that but that's on us, that's not on הקדוש ברוך הוא, and that's very that could be a big challenge. That's that's קשה. So, and aligns up the same way, if we line it up appropriately, הקדוש ברוך הוא will break nature for us, but we have to be able to line up our תפילה appropriately.

וגם ישראל מפרנסים לאביהם שבשמים. So this also that we said it's קשה מזונותיו של קריעת ים סוף, so קריעת ים סוף is showing that since תפילה is above nature, so הקדוש ברוך הוא responds in kind to the תפילה, and that's ים סוף that's above nature, but it's also tied to פרנסה, because again there's מידה כנגד מידה. When we daven, so in a certain sense we're being מפרנס, מפרנס, we'll have to say what that means, we're giving sustenance לאביהם שבשמים, we're giving sustenance to הקדוש ברוך הוא. Why?

Because like we said that this world is set up with a give and a take. There's so what הקדוש ברוך הוא could just give infinitely, so to speak, but what He does is He set up a system where there's going to be an אתערותא דלתתא, and there's going to be אתערותא דלעילא. So we are going to generate something from below, and הקדוש ברוך הוא will respond in kind. What that means is that if we have a weaker trigger, then הקדוש ברוך הוא, so to speak, will well will be held back, cuz that's a system that He put into place, but He will generate something weaker.

So it's it's as if there's פסוק, תנו עז לאלקים, that when we give our תפילה, so then we are giving הקדוש ברוך הוא power, because He's going to respond in kind with a much stronger response. So in a certain sense, when we when we daven, so it's as if we are giving we are sending up the juice for הקדוש ברוך הוא to respond in kind. It's one of the things that's that's brought, that if a person eats before they daven, so then what they're really doing is that they're sustaining themselves in a certain way, they're giving themselves energy to go forward before they're sending they're sending פרנסה, they're giving מזון and sustenance upstairs, and that's inappropriate, and נפש החיים talks about that as well.

So, but it's coming off of a זוהר in פרשת ויקרא. Read the read the in the תרגום, in the Hebrew it says בוא ראה. בשעה שנמצא מזון למטה, נמצא מזון למעלה, etc., etc. It goes, oh, he brings זוהר in פנחס: פרנסה לא ראוי לשאול רק לאחר תפילה, פרנסה ריבונו. המלך יאכל בתחילה ואחר כך יאכלו עבדיו. So, it's based on it's based it's based in קבלה that it's appropriate for us to send the מזון upstairs before we start sustaining ourselves. So again, וגם ישראל מפרנסים לאביהם שבשמים כמו בתפלתם, כמו שכתוב: ויעמידה ליעקב לחק.

Again, עמידה, we said קם before, קם קם שבט מישראל, this לשון of קם, this לשון of עמידה is a לשון of תפילה, and ויעמידה ליעקב לחק, so תפילה stands up for יעקב, who is נכלל the twelve tribes, לחק, for חק could be the statutes, the laws, but חק also is a לשון of מזונות. So it says it stands תפילה for יעקב for sustenance. וחק, לשון דמזונא הוא, חק, a לשון of sustenance. And ואין עמידה אלא תפילה, and עמידה is תפילה, and therefore we see that in order to have חק, in order to have sustenance, which is a לשון of פרנסה, so then that that תפילה will generate מזון upstairs, and then that will come down downstairs.

Now, we showed really this where we're able to generate פרנסה going in one direction from bottom up, and now we're going to finish the ראיה and show where it comes back down. וזה פירש: שמרו עדותיו, if we guard השם's עדות, testimonies, which we'll say is תפילה also, וחק נתן למו, then we will get פרנסה back down. עדות, זה תפילה, כמו שכתוב: שבטי יה, which we said that the twelve שבטים are representative of תפילה. עדות is also going to be a לשון of תפילה, להודות לשם השם. So if the שבטי יה are תפילה, and תפילה is a בחינה of twelve שבטים, and that's עדות, so that is going to continue להודות לשם השם, which also is a בחינה of תפילה.

גם אמרו חכמינו זכרונם לברכה: אין עדות אלא בעמידה, because when one gives testimony, they are do it standing up, ועמידה, זה תפילה, and so we see that תפילה is called עדות, שאנו מעידים על אחדותו, because we are testifying to יחוד השם, to הקדוש ברוך הוא, and therefore it comes out that the פסוק says: שמרו עדותיו, that when כלל ישראל are שומר, that when they're guarding תפילה, which is called עדות, then וחק נתן למו, then הקדוש ברוך הוא is going to give them sustenance. וכפי שמפרנס לאביו שבשמים בתפלתו, the same way we send מזון, sustenance, upstairs, which gives הקדוש ברוך הוא or provides Him within His system with the fuel that He should respond back with with with שפע, כן נותן לו פרנסה פרנסתו.

So so too הקדוש ברוך הוא responds in kind and gives us our פרנסה. וזה: קשין מזונותיו כקריעת ים סוף, היינו מזונות נתחלק לשנים עשר שבילין, because our מזונות is going to be divided up into twelve paths, לפי שתים עשרה שבטי יה, because הקדוש ברוך הוא is responding in line with the תפילה, and since the תפילה is there's qualitatively twelve different types of תפילה that are in line with the twelve different שבטים who have the nature of their sustenance and their חלק in ארץ ישראל is different, so therefore it's in twelve different way a way interactions and ways of dealing with הקדוש ברוך הוא.

וצריך לזה זכות גדול שיזכה אדם להעלות תפלתו דרך שער ששייך לשבטו, and therefore a person needs a big זכות, it's very קשה, a person needs a big זכות to be able to align up the pipeline on our end properly so that הקדוש ברוך הוא will respond in kind. וזה שאמר אבא בנימין: כל ימי הייתי מצטער על שני דברים, that all of my days I was מצטער, I troubled myself on two things: על תפלתי שתהא סמוך למטתי. The פשט in this is that is that he should דאווען very close to his bed, meaning to when he wakes up, and קריאת שמע before he goes to sleep, but in other words that he shouldn't engage in any business and anything like that before he דאווענס.

So דאווענען should be immediately upon waking up. היינו כנ״ל שיתפלל דרך שער המטה שלו, but we are going in פנימיות to say למטתי doesn't just mean bed, it's also the letters of מטה, of a שבט. כי יש שנים עשר מטות, because there are twelve מטות, the שבטים are called מטות, ולכל אחד יש לו שער מיוחד, and each one has its own gate as it encounters הקדוש ברוך הוא, והתפלל, and אבא בנימין דאווענד שלא תתרחק תפלתו ממטה שלו, that his תפילה should not be distanced, misaligned with his מטה, with the שער from his שבט, with his source of sustenance and source of of where where he's going to be able to דאווען and הקדוש ברוך הוא is going to send back שפע down.

וזה לשון מיטה, and that's why he בדווקא alludes to this with a לשון of מיטה, of a bed, because כי מיטה לשון זיווג, we're also incorporating the other idea that a מיטה, because how is it that our תפילות work? How is it that תפילה lines up that השם and sends it back down, it's because it causes what's called a זיווג in שמים, so that when we דאווען, we are causing a זיווג between this partnership, so to speak, in the different in the different מדות of הקדוש ברוך הוא, that ultimately it generates a a corresponding שפע that השם sends down here, and it reflects itself in this world.

And therefore, since תפילה generates this זיווג, and so אבא שאול אבא בנימין used the לשון of מטה, so כי מטה לשון זיווג, כמאמר הסמוך, על מטתי שתהא נתונה, like it says over there in the גמרא also, that אבא שאול would align his bed north-south, between between צפון and דרום, in order that's to be זוכה to a תולדה from that, to be זוכה to בנים. ומטה הוא בחינת זיווג. And מטה is a בחינה of זיווג, like we said that תפילה also causes it when it's דאווענד appropriately. And and therefore, he would be זוכה also Therefore, the same way that we cause a זיווג with our תפילה, we would be זוכה also to find a זיווג ourselves.

גם מטה היא בחינת פרנסה, and a מטה also is a בחינה of פרנסה, כמו שכתוב: בשברי לכם מטה לחם. It's a פסוק by the curses, it says: when I break the staff of bread, מטה לחם is a לשון מטה is like a staff, it's a לשון of support. So we see that מטה, a staff, which also we tie together so far with מטה, שבטים is תפילה, and it's also מטה because תפילה generates a זיווג, also is this לשון of support and פרנסה. כי שנים עשר מטות גורמים זיווג ומפרנסין כנ״ל, when the 12 מטות, the 12 שבטים who are aligning their תפילה up appropriately that where הקדוש ברוך הוא generates שפע, which resulted in קריעת ים סוף, which resulted in a a miracle, a corresponding a

corresponding giving of הקדוש ברוך הוא even above nature, but also in a in another sense, it creates a זיווג, which makes it that we're זוכה to our זיווג, but it also causes פרנסה, right? Each שבט got what it needed to get from the the nurture of the land in in כלל ישראל according to its needs and the character of the land that it had כנ״ל. And this is what it means קשה זיווגן וקשין מזונותיו. So we see that it's hard, the difficulty is in lining up תפילה appropriately, but if one is able to line up תפילה appropriately, so then he'll have like קריעת ים סוף, which is which is that difficulty, but that lining up and הקדוש ברוך הוא will respond in kind with the

פרנסה that we need and also the זיווג, which we which we cause with our תפילה, so הקדוש ברוך הוא will give us מדה כנגד מדה. גם התפלל, and אבא בנימין also דאווענד על שבתיה שיזכו לשתי שולחנות. So he דאווענד also for his שבט, so to speak, that he should be זוכה to two שולחנות. And that's what it means that his מטה should be north-south, that his תפילה was that that he wanted הקדוש ברוך הוא to respond so that he should be זוכה to two שולחנות, because even though in literal interpretation of the גמרא means his bed should be north-south rather than east-west, however, he was saying that his דאווענינג should be should be directed north-south.

וזהו: על מטתי שתהא נתונה בין צפון לדרום, ואמרו חכמינו זכרונם לברכה: הרוצה להחכים ידרים, הרוצה להעשיר יצפין, because we oh we direct our תפילה מזרח, but the שולחן, which, by the way, had 12 loaves, was in the north, because if you're looking to the if you're looking to the west towards the קודש קדשים, so the שולחן would be on the right, that's to the north, and the and the מנורה would be to the south, that would be on your left, and therefore, if one focuses towards the שולחן, the bread, the לחם הפנים, that would be that focus would be towards פרנסה, and a person focused towards the south to the to the מנורה, so then that would be towards the focus of חכמה.

And therefore, a person who directs their תפילה towards one, so then he of אבא שאול wanted אבא בנימין rather, sorry, wanted that הקדוש ברוך הוא should respond in kind, that he should focus his תפילה to the north and the south, he should be זוכה to חכמה and also to עשירות, period. Now, so we explained that a person needs to elevate their תפילה to its source, to line it up appropriately, and in order to do that, a person needs to understand what where their source of תפילה is, because הקדוש ברוך הוא is giving sustenance to the 12 different חלקים of כלל ישראל, to the 12 different שבטים.

And there therefore, we're going to explain also that we see that by יעקב אבינו, so יעקב was נכלל he was כולל the the 12 שבטים, and therefore, he was able to draw down פרנסה because he was at the שורש. Where are we going to see this? כי יעקב. And by the way, we just to point out, this is, again, not the first time that we've had this concept, in תורה ז׳, which we have parallels over here, it talks about that אמונה is בחינת תפילה, and therefore when there was a lacking of אמונה, so it resulted in גלות.

Refer back over there that, since the גאולה comes from from אמונה, so then when there was a lack, when there was a חסרון in אמונה, so then that's when that's when it resulted in גלות. And just to the point we made over there, ודוקא יעקב ובניו ירדו למצרים, that it was דוקא יעקב and his sons that went to מצרים, כי הם בחינת י״ב כחות התפילה, והורידו אותם בגלות, when there was a lacking in אמונה, which אמונה is תפילה, so that resulted in גלות, and that happened at the time of יעקב ובניו, because they were the ones, they were essentially the embodiment or the source, they were at the שורש of תפילה, and that if that's where the חסרון was, we we referenced because אברהם אבינו

said במה אדע, but that's where the the גלות that's where the גלות occurred. We also mentioned we also mentioned that what we're going to talk over here is a connection between יעקב and תפילה and ultimately being able to direct שפע, because he was at the source. Each שבט each שבט was at the source of its שבט, but שפע, but since יעקב אבינו was was נכלל everything, and he was at the source, by by engaging in תפילה, he was able to direct the שפע where he wanted to do it, and he directed ultimately a double portion, the בכורה was taken away from ראובן and יעקב was redirected it to יוסף, but we see a connection of יעקב and יוסף and תפילה also in תורה ב' אות

ג'. We said בשביל זה over there we were talking about the element of שמירת הברית, and why יוסף was זוכה, but it said over there בשביל זה קיבל יוסף את הבכורה דוקא מיעקב, כמו שכתוב אני נתתי לך, אני דייקא שהוא בחינת משפט, and we spoke about the appropriate way to דאוון over there, which is a בחינה of משפט. Go back if if if we've heard over there. But so we're seeing really these these תורות start to come together. ויעקב שהוא כל כל י״ב שבטים, so יעקב was if each שבט has its source, but they were all within they were all within יעקב.

והיה יודע כל מטה ומטה, he knew each שבט בשרשו, at its שורש, בשביל זה כתיב ויאסוף יעקב רגליו אל המטה, he gathered his feet into his bed. רגליו זה בחינת תפילה. Where do we see that רגליו is a לשון of תפילה? כמו שכתוב צדק לפניו יהלך, that צדק will walk, righteousness will walk before. Let's just if we can I guess give me half a second, we'll just say what the the פסוק is in תהלים פ״ה י״ד, just to see it in context. It says, צדק לפניו יהלך וישם לדרך פעמיו.

The man of righteousness, righteousness will walk before him and set on the path his footsteps. Okay, but the way that we're going to learn it, צדק לפניו יהלך is going to be צדק we're going to learn as תפילה, because because it says that a person, the גמרא brings that it's we said it's a אסור for a person should not do his own חפציו, his own needs, before he דאוונס, before he provides so to speak the needs of the world, that הקדוש ברוך הוא is respond and give everything, that's really at the source.

A person before he sustains himself should דאוון. And the גמרא over there brings a פסוק צדק לפניו יהלך וישם לדרך פעמיו, and רש״י says over there צדק is תפילה שמצדיקו לבוראו, that that that תפילה makes one right before his Creator. So over here it says צדק לפניו יהלך, that that תפילה comes first, and we see over there that תפילה is בחינת רגל, because צדק goes, צדק לפניו יהלך, going is a לשון of רגל, and therefore we see that צדק is a לשון of תפילה. So when יעקב was gathered in this רגליו into the bed, so then he was able to be כולל the תפילה from all of the שבטים.

אלא and the מטה is a לשון of מטה, היינו שהיה מאסף כל התפילות, כל אחת לשרשה. He was able to be at the source of where all of the תפילות have their individual source, and he was he was behind that, so to speak, he was at the שורש of all of that. גם היה כח בידו, and therefore, because יעקב אבינו was able to attach at the source and draw חיות all the way from there, he was able also able to direct the שפע ליתן חלק, to give an extra חלק מחלקי עולם ליוסף, to give that בכורה, to give that double portion.

It was אפרים ומנשה to יוסף, כמו שכתוב ואני נתתי לך שכם אחד על אחיך, that יעקב said he gave יוסף an extra portion. It says what he took, the end of the פסוק אשר לקחתי מיד האמורי בחרבי ובקשתי, and אונקלוס over there, the תרגום says that חרבי וקשתי, my sword and my bow, is a תפילה ובקשה. Through through the תפילה, יעקב was able to gain the portion that he was able to divvy up, and we're going to see what the לשון of שכם is, because חז״ל כי על ידי תפילתו היה משפיע חיות, because through his תפילה he was able to be at the source of that faucet, and he was able to direct the the the source of energy and חיות לכל שלושה חלקי עולם.

Because ultimately when הקדוש ברוך הוא gives חיות and source and שפע and bounty to the world, so it comes again through a spiritual system. So if a person is able to attach at an earlier faucet in the system, he can direct it. And the way that that comes down to the world is in different levels. The three levels that we're going to be discussing, שהם עולם שכם: השפל, the word, ש is שפל, the lower world, this world; עולם הכוכבים, כ stands for the כוכבים, the מזלות, which are a level earlier talking about and how things are directed; ועולם המלאכים, ש-כ-מ.

So, however we understand, I have a note actually in שיחות הר״ן it says that the letters on the dreidel, נ-ג-ש, is is the לשון of נבדל, which is נבדלים are מלאכים, גלגל is the לשון of of the כוכבים, and שפל is the lower world, quotes רבינו בחיי, but we we see again, when we look under the hood, we end up seeing these ideas manifest in so many other areas that on their own, looking from the outside in, we don't see any connection, but looking from the inside out, we see that all of תורה and all of reality is connected.

Therefore, once יעקב אבינו is נכלל at the source of חיות, he had the כח of תפילה, we saw in the second, in the second the second תורה, the idea of of how one is able to use the sword of תפילה properly with משפט, but he was able to direct שפע to יוסף, which would come out and be be aligned now in the world that יוסף would have an extra portion in the בכורה, וזה שכם: שפל, כוכב, מלאך. So that that way the energy invested in the world, in all of its in the different layers of the world, would be as as יעקב directed it, כי כל זה זכה על ידי תפילתו.

And יעקב was זוכה to be able to do this through his תפילה, כמו שכתוב אשר לקחתי מיד, again, האמורי בחרבי ובקשתי, בתפילתי ובבקשתי. And יעקב was זוכה to this to this that he was able to redirect through his תפילה and בקשה. Okay, one more piece. So now that we explain that a person needs to דאוון with all of their כח and to be able to attach once one is able to do that, to to דאוון and invest with with effort, and we'll see through אמת, we're going to see now, and then he will be able to to align up his pipeline at the source of where הקדוש ברוך הוא responds and sends the שפע back through, which we saw connections with קריעת ים סוף because

the שבטים were able to do this, resulting in 12 different lanes, and we saw that פרנסה, that הקדוש ברוך if we דאוון properly, that הקדוש ברוך הוא sends פרנסה, and since our תפילה causes a זיווג, so הקדוש ברוך הוא also responds in kind and gives us the ברכה that we'll be successful with a זיווג. So now we're going to explain some of the challenges that we have in engaging properly in תפילה and how we can how we can overcome them. אות ג: So a person when they go to דאוון, there's a special negative סגולה, I guess you could say, that a person can get very distracted and there could be מחשבות זרות, and there could be foreign thoughts that come to him, אבל כשעמד כשאדם

עומד להתפלל, אזי באים מחשבות זרות. All of a sudden, he's going to have these foreign thoughts. Now, this is not the first time again that we've seen this, because if we remember from תורה ב we said he was talking about this in אות ה, he says עיקר של מחשבות זרות הם על ידי קלקול המשפט, because again, we said that the way to engage תפילה properly was through this מדה of משפט, and therefore we said over there that that מחשבות זרות come which surround a person like a cloud, but the way that the מחשבות were able to mess up a person's תפילה comes through a קלקול of משפט, and we discussed it over there as well, again referencing יעקב, we said כי משפט הוא בחינת עין,

כמו שכתוב ויבואו אל עין משפט, זה בחינת עין יעקב, and we went on. So, again, these concepts are starting to really gel together. So a person stands up to דאוון, and מחשבות זרות come to him. We're going to see later on in תורה ל, רבינו is going to say that כל ערבוב הדעת וכל הבלבולים וכל השטותים, all the different things that come to a mind, that all of them come and they they attach at תפילה. So if a person finds this, he shouldn't necessarily think that there's something wrong with him, he's not distracted the rest of the day, only during תפילה, it's because there's a the the סטרא אחרא and these negative forces are coming specifically to distract him and derail him during תפילה, והקליפות

מסבבין אותו, and these קליפה, this these these external forces are surrounding him, ונשאר בחושך, and it leads him in the darkness, ואינו יכול להתפלל, he's not going to be able to דאוון appropriately, כמו שכתוב סכותה בענן לך מעבור תפלה, a person is in a cloud, he's in a blanket of these outside thoughts, סכותה, right, like סכך, like סוכה, it's a לשון of being surrounded, וכתיב סביב רשעים יתהלכון, that the the the the רשעים, he'll be surrounded by the רשעים, והרשעים היינו הקליפות, in this case, we're referring to the רשעים as these these negative forces, מסבבין אותו, they'll surround him, כרום זלות, כרום זולות זלות.

So let's just see the the the פסוק in תהלים for a second, which literally says, one second, literally says סביב רשעים יתהלכון. On every side the wicked are walking, כרום זלות לבני אדם, when זלות, when baseness, when like a לשון of זלזול is exalted among mankind. But the גמרא actually learns this as תפילה. רום is also a לשון of exalted, כרום זלות. The גמרא in ברכות says that the that תפילה is something that people are מזלזל in. And it brings this פסוק, כרום זלות, that people are מזלזל in something that's inherently רום, it's inherently exalted.

So it says back in the text over here that the רשעים, which are קליפות, are surrounding one כרום זלות, היינו בשעת התפילה, because רום is a לשון of תפילה, שעומדת ברומו של עולם, which is at the which is at the heights of the world. And therefore, once a person is distracted, they're not able to דאווען appropriately. So, therefore, the the תפילה is not going to hit its mark, which, again, we talked about the idea of a pure תפילה which is able to affect a person at the at the מוחין and the five תפילות.

And when a person is distracted, מחשבות זרות, so even when he דאווענס, it's not going to have the be able to have the proper effect and fix up the עקמימיות שבלב so that he can have a pure heart and be a כלי to be in line with the רצון השם. ודע שיש פתחים הרבה בחושך הזה. So now the problem is: what do we do? We're in darkness and we're not able to דאווען appropriately. We need to find a window out of the darkness. So there are many פתחים לצאת משם to be able to get out of the darkness, כמו שאמרו זכרונם לברכה, הבא לטמא פותחין לו.

A person, right, a person is הבא לטהר מסייעין אותו, so he gets סייעתא דשמיא, but a person who is wants to go in the wrong direction, the openings are there for him, יש לו פתחים הרבה. There are many ways that he can end up falling into this into טומאה, if that's the direction one wants to go. נמצא שיש פתחים הרבה בחושך גם לצאת משם, which means that there will be many if there are many windows into darkness, there are going to be many windows as he's able to get out.

Interestingly, the ליקוטי הלכות talks about what does it mean that there are many windows. So just an interesting נקודה to to keep in mind, I'll quote from him, he says: כל ענין זה הכל הוא מחשבות באדם, כמו שכל אחד יכול להבין בנפשו כשמתחיל לסטות במחשבה אחת, a person goes window to window. As a person becomes distracted by one thought, he ends up in a second thought, he ends up in a third thought, a fourth thought, and by the time he looks back, he's not one window away from where he started off, he doesn't even know how to get back in the maze.

He just goes from one to another to another to another another until he has a hard time finding his way back. But if there are many windows out and there are many openings in the wrong direction, those openings are available in the right direction also. However, a person has to find a way to shine the light through those windows. אבל אדם שהוא עור, the problem is a person needs the הארה. A person needs the light. ואינו יודע למצא הפתח, he doesn't know how to find the פתח.

Right, the מסילת ישרים in the beginning talks about a person who's blind, you know, that there's blind to pitfalls. Right, there's different types of blindness, a person walking around in the dark. Sometimes a person can walk into a pole because he doesn't see the pole, or sometimes a person even can see that the pole and think it's a person. He sees the negative and he thinks it's positive. So there's different types of חושך. But a person in order to, he falls out of the windows, in order to find his way back, he needs to figure out a way to unblind himself, to attach himself to the הארה.

ודע, שעל ידי אמת How does a person find the הארה? Through truth. A person has to be anchored a person has to be anchored in אמת. The the the the way we say, now just to focus, we've said already that תפילה and אמונה are the same. When we have תפילה, what are we doing? We have all these things that are going on in this world, but we know that הקדוש ברוך הוא creates the world every single second, and nature is the system that הקדוש ברוך הוא put into place, but הקדוש ברוך הוא creates and runs the world every single second.

And therefore, when we דאווען a תפילה, that that really is a function of אמונה. We are attaching ourselves we're anchoring ourselves deeper, right? We're we're we're deeper than all of the nature. We're anchoring ourselves in הקדוש ברוך הוא, חותמו של הקדוש ברוך הוא אמת, right? And therefore, what we said in תורה ז also, אבל אי אפשר לבוא לאמונה אלא על ידי אמת. Over there, so it's worth it to go back in here, we said that אמונה, as much as people talk about אמונה פשוטה, a person needs to come to that from an intellectual point, a person needs to come to it to אמת.

אמונה is built on אמת, otherwise you could have אמונה in the wrong thing, that's פתי יאמין לכל דבר. A fool will believe anything, he's naive. True אמונה is anchored in in הקדוש ברוך הוא, true אמונה is is anchored in truth, it's built on truth. And therefore, תפילה also is built on truth. And when, you know, the way that a person puts truth in תפילה is if a person is דאווענינג, they're saying אתה, אתה חונן, we'll start like this: if you have a בר מצוה boy who's reading a a speech, so sometimes they understand all of the words, it's not that they don't believe it, but the The question is, is are they are they reciting, are they reading something, or are they speaking the words

in truth? Meaning, they read, "Thank you to טאטי and מאמי," or they they they say something about, you know, an incident that happened that they're that they have a lot of appreciation for, that they were very emotional by. They understand the words that they're reading, and they might even know that the words are correct. But is it that they're reading words, or is it that they wanted to express an emotion of thanks? And somebody gave them this piece of paper and said, "The way that you should express this emotion is through these words." So when we say מודים אנחנו לך, we understand the words.

Are we saying to השם, we are in debt to you, we have gratitude to you, thank you, or are we just reading the words that we understand, or are we using these words as a vehicle to express our emotion, we thank you? When we say רפאנו, heal us, ברך עלינו, are we telling הקדוש ברוך הוא, give us ברכה, give us healing? ברוך אתה, אתה is the biggest, one of the biggest expressions of אמונה, I think Rav Avigdor Miller says, is אתה, you, we recognize that we're standing opposite הקדוש ברוך הוא, so to speak, we're having this dialogue.

Do we understand the words, or are the words true? And when we say that we need that we read through תחנון on Monday and Thursday we talk about how much we have עבירות, that we need השם, that we're דאווענינג, do we mean those words or do we think, "I'm a pretty good guy, I don't really need things, I really deserve my own existence," but למעשה, these are the words of תפילה. אתה חונן לאדם דעת, you give me דעת for for for free, it's a gift. Do I really think that, or do I think, "I'm a smart enough guy.

Yeah, הקדוש ברוך הוא gives extra stuff also, but the reason that I have certain character traits is because I have them," or is it a gift from הקדוש ברוך הוא, חנינות, it's חינם, it's free, I don't deserve it, I don't do anything that deserves it, it's coming from השם. So our תפילה, if we're going to if we want to anchor ourselves in תפילה, if we want to invest the אור, we want to attach ourselves to הקדוש ברוך הוא, the תפילה has to be rooted in אמת. And וזוכה למצוא הפתח, and that way we'll shine אור, a little bit of אור could drive away a lot of darkness.

A person will be able to find that פתח, כי עיקר אור המאיר הוא הקדוש ברוך הוא, because the עיקר אור, so to speak, the one who shines the light is הקדוש ברוך הוא, and חותמו של הקדוש ברוך הוא אמת. If something is true now, but it's not true tomorrow, then it's not inherently אמת. שקר is not if something is not true, that means that, you know, if I tell you a lie and you believe it, but you can only believe it until I'm exposed. Something that the only thing that's inherently true is something that's true on its face.

Two plus two is true and it will always be true. Now, that's not inherently אמת, because I guess הקדוש ברוך הוא within the world, that's an inherent truth. הקדוש ברוך הוא, I guess, could have created a world with different pieces so that that was not a statement of truth. The only the only inherent, infinite truth that always is, is הקדוש ברוך הוא, and therefore, חותמו של הקדוש ברוך הוא אמת, and הקדוש ברוך הוא is the one that's able to be מאיר, to shine in the אור through this חושך, and and create this anchor, כמו שכתוב, השם אורי וישעי, because הקדוש ברוך הוא is אורי, הקדוש ברוך הוא lights it up, ועל ידי שקר הוא מסלק את הקדוש ברוך הוא.

But through שקר, and this תפילה is what can attach ourselves to השם. And what do we do if we are not lined up in truth, but rather our תפילה is in a bubble, it's it's not anchored in truth, but rather it's it has elements of שקר, I'm not really paying attention to what I'm speaking, I'm speaking on my own terms, I'm דאווענינג for my own priorities, right? Are we דאווענינג for רוחניות, are we דאווענינג for תורה, or the גשמיות so that we can do רצון השם, or are we דאווענינג, maybe even maybe this is an element of שקר also, for something that goes against רצון השם?

I דאווען for my priorities which are not lined up from השם. כמו שכתוב, לא תשא שם השם לשוא, it's talking really about not swearing falsely, but the way that we're going to learn the פסוק is תשא is like remove, כי על ידי שוא, through falsehood, מסלק את הקדוש ברוך הוא, we're תשא את שם השם, we are removing the connection to השם, כי דובר שקרים, a person whose lips speak שקר, לא יכון לנגד עיניו, will not be established before השם. אבל על ידי אמת, but if a person is able to be מקשר himself, he's able to invest his words with אמת, he's creating his words are expressive of lined up of an attachment to הקדוש ברוך הוא.

תפילה is אמונה, and אמונה is built on אמת, right? A person who's able to invest truth in his words, הקדוש ברוך הוא שוכן עמו, then הקדוש ברוך הוא is reflected in this person, הקדוש ברוך הוא dwells with this person. This person's acts, his thoughts, his speech, his deeds are reflective of הקדוש ברוך הוא, the שכינה is resting with him. That's reflective of הקדוש ברוך הוא, כמו שכתוב, קרוב השם לכל קוראיו לכל אשר יקראוהו באמת, right? That's הקדוש ברוך הוא is close to those who call out to Him.

We have to initiate that process, right? Now, the truth it doesn't mean you see people that don't דאווען that get things also, but those people animals, animals also have a lot of things provided for them, but that's not via a relationship. I think we spoke about last week or two weeks ago that after all of the ברכות that we get, there are people that are going to have health and wealth and all that other stuff and they don't דאוון. But afterwards, what do we say? We say שומע תפילה.

It's not just that we end up wanting אגב to end up having certain benefits in the world. It's שומע תפילה. It's via a relationship with הקדוש ברוך הוא. וכשהקדוש ברוך הוא עמו, when השם is with us, הוא מאיר לו איך לצאת מן החושך, השם will light up how we can get out of the חושך המונע אותו בתפילה, which is shielding us from creating that relationship with השם, כמו שכתוב: ה' אורי, השם is light. Okay? Last piece, last thoughts. וזה פירוש: צהר תעשה לתיבה. Based on the בעל שם טוב, a תיבה This is a פסוק by נח, but a תיבה is a word.

We're going to say that תיבה is also words of תפילה. I heard from from Rabbi Maiman that that certain ספרים say that the תיבה is representative of י-ה-ו-ה. There are so many deep things. י-ה-ו-ה, which is the name the the the the primary name that we use to relate to הקדוש ברוך הוא. י-ה is 10 and 5, a ו, so 10 * 5 is 50 * 6 is 300. The תיבה was 300 by 30 by 50. So then the י-ה is 10 * 5 is 50, and the second ו-ה is 6 * 5 is 30.

So, we see that the תיבה is is reminiscent is is we we see is paralleled in י-ה-ו-ה. A lot of things like this. We say that סוכה, right, we say that we are הקדוש ברוך הוא סוכך סוכה is a לשון of shelter, right? The middle two, the ו and כ are 26, is like the גימטריא of י-ה-ו-ה, and the outer letters of ס-ה is 65, is the גימטריא of א-ד-נ-י, he brought. I don't know where he brought it from, but in any event, we see that there's there's a פנימיות in certain things that we have, that we do.

So, it says that this is the פירוש of צהר תעשה לתיבה. Interestingly, in the Reb Chaim Kramer note he brings the פרפראות לחכמה, that he's talking about instructions that were given to given to נח explaining that the floodwaters started as normal rainfall, that they started as as a as a blessing. And we do דאוון for certain things that are גשמיות that are in this world, and those things, used appropriately and related to appropriately, could bring a ברכה. And that the תיבה refers to our words to our words of the תיבה is our words of תפילה and we can relate to the rain as ברכה and as positive things.

But if a person doesn't pray properly, it turns into a flood and it turns into something that becomes turbulent and something that drives him that drives him away, and then he has the תפילה and the תפילה have to break through that. So, says, צהר תעשה לתיבה, פירוש רש״י: יש אומרים חלון. A צהר is there's two different versions of what a צהר is that רש״י brings. It's something that causes light. Some say that it was a window. A window does not provide its own light. ויש אומרים: אבן טוב.

And some say that it was a light-generating gem or rock. והחילוק שבין חלון לאבן טוב, what's the difference in the two the two avenues that we can go in explaining what a צהר is, כי החלון אין לו אור בעצמו, a חלון does not generate its own light, אלא דרך שם נכנס האור, it provides others to be able to shine light through. אבל כשאין אור, אין מאיר, but if there's no light, then it won't be able to shine any light through. אבל אבן טוב, but a אבן טוב, a different version of what a צהר is, אפילו כשאין אור מבחוץ, it generates its own light, הוא מאיר בעצמו.

Now, כן, יש בני אדם שדיבורם הוא חלון, there are some people who invest one level of אמת, but it's not at the utmost level of אמת, and therefore their words are not able to on their own generate light. We've said before what we'll say in a second. ואין כח להאיר להם בעצמם, וזה יש אומרים ואמירתם נעשה חלון. There's יש אומרים חלון, there are some people whose words are a חלון. ויש אומרים ויש שאמירתם נעשה אבן טוב, and there are those whose words are an אבן טוב, ומאיר and it's able to break through the חושך, it's able to shine out the light.

Reb Chaim Kramer brings in the note that he that he says his way of explaining this Okay. It says that most people have ups and downs. And if a person who's not holding so he he talks about this not not in any individual תפילה, but he says a person who has ups and downs, he is like a window. There are times that he is able to attach, sometimes he's not. Maybe you could say that a window is sometimes open and closed, I don't know. But he says that he needs a boost from others.

So if he's relying on others, so then he's like a light which can let the light of others through, right? We've spoken about one attaching their תפילות to a צדיק, but there are rare individuals, there are צדיקים, who do not endure this ongoing struggle to maintain their strong moments and enthusiasm, and they're able not only to bring down light for themselves, but to shine on others as well, and that's One of the ideas, that's the source of binding our prayers to a צדיק, of linking ourselves up to somebody who has that strong connection to the to the light, but even on an individual way, I guess maybe we could perhaps say that, you know, different even different תפילות, some have a better a better a

better attachment back at the source, and sometimes we, you know, we don't have that as much. But in any event, ווייטער דראפ, ודע שהכל לפי גודל האמת. The power of our תפילה is to the extent to which we are investing in our תפילה with אמת, like we discussed, that that lines itself up with anchors us in הקדוש ברוך הוא and ה' אורי וישעי, and that's how we are able to have our תפילה generate light, so to speak, via the connection to הקדוש ברוך הוא. כי עיקר האור הוא הקדוש ברוך הוא והקדוש ברוך הוא הוא עצם האמת, like we explained, and הקדוש ברוך הוא is חותמו של הקדוש ברוך הוא הוא אמת, right, infinite, ועיקר השתוקקות של השם יתברך, and, so to speak, the desire of

הקדוש ברוך הוא אינו אלא אל האמת, is for אמת, and that's where הקדוש ברוך הוא is going to be שוכן. That's where there's going to be השראת השכינה, where we are lined up via אמת. וזה ואל אמה תכלנה מלמעלה. By the תיבה it says that the top of the תיבה was like one of our roofs. It it sloped until it reached one אמה up top, but תכלנה can mean to be complete, could be finished, it ended, that's where the roof ended, but a כלות could also be a desire, לשון ותכל נפש דוד.

It's a לשון of it's a לשון of desire, it's a it's a לשון of desire, one second, כי אמה, ה' מוצאות, because אמה is reminiscent of the ה' מוצאות, the five expressions of the mouth. When we דאווען and we articulate letters, there are five different parts of the mouth that come from. Some letters come from the the throat, an א, a ח, a ה, and or a ח, right, א, so if if said an ע is from the throat, some come from the palate, a ג comes from the top of the mouth, a י with the tongue against the the י, כ is we a lot of אשכנזים will say a כ and ח, but they'll say it the same, but these are coming from

different parts of the mouth. The tongue will generate the ד and the ט and the ל, so there are five different expressions of where we articulate things from, and that's what a לשון is of אמה because says דזה כלולים מאש ומים. Words are are כלל, they come from אש, from fire and water. A person who's very who dry in the throat, there's no moisture there, so then they won't be able to speak. But there's a חמימות הלב. To generate expression also, it comes from emotion, comes from heat.

So, אש, מים, and is א, מ, and then ה' מוצאות הפה, that's א, מ, ה. So that means that an אמה is representative of the two things that go into speech: the ability to physically speak, the חמימות, the warmth, the emotion, the fire, where הקדוש ברוך הוא is מידתו אש, and the five ways of expression. היינו שתראה שיצאו הדיבורים מפיך באמת, that הקדוש ברוך הוא sees that we speak the אמת with truth, ואז ישתוקק הקדוש ברוך הוא מלמעלה לשכון אצלך, and therefore הקדוש ברוך הוא will desire to dwell with us.

וכשיתבונן אצלך, oh sorry, וכשישכון אצלך, and when הקדוש ברוך הוא comes to us to hear our תפילות, to be with us, הוא יאיר לך, then he ה' אורי וישעי, הקדוש ברוך הוא will provide that light, and therefore our תפילות in truth will create this connection and this light that will get us out of the חושך so that we will not be distracted and our תפילות will not be disturbed. וזה אמה תכלנה מלמעלה ראשי תיבות אמת, and that's why the אמה תכלנה, we said that אמה is א, מ, ה is representative of תפילה, but א, ת, מ as אמה תכלנה מלמעלה, ראשי תיבות אמת.

כי על ידי אמת הקדוש ברוך הוא חומד מלמעלה לשכון עם האדם, through אמת, through our truthful prayers that are anchored in אמת, הקדוש ברוך הוא is תכלנה, he desires to be שוכן, to dwell with us, כמו שכתוב: קרוב ה' לכל קוראיו לכל אשר יקראוהו באמת. ואז, and then, ופתח התיבה, the opening of the תיבה for our תפילות to attach to go through, בצדה תשים, it will be in the צדה, in the side, but it'll get us out of our entrapment, right? צד, צד is a לשון of entrapment.

היינו דהתיבה, the words of תפילה היוצאת באמת that go out with אמת, תשים לך פתח בחושך שאתה ניצוד בו, it will get us an opening from the darkness that we are trapped within. וזה בצדה היינו הקליפה צד ציד. This is the foreign thoughts, the חושך that are entrapping us, כמו שכתוב: כי ציד בפיו by עשו, where where you see that צד צד is entrapment, and עשו is also representative of the קליפה, of the things that are entrapping us. But כי מתחילה לא היה יכול לדבר מחמת החושך הסובב אותו.

What was entrapping us, ציד בפיו, right, but what was entrapping us was this darkness that was surrounding us, and we weren't able to see the אמת. We didn't have אור, we didn't have light. ועל ידי שיוצא מתוך החושך מתפלל היטב, but once we're able to speak in truth, think about what we're saying and invest our כוחות, and not only into the תיבה, into the בקשה, but into the אותיות, into the, coming from the five parts of our mouth, to be fully invested where our thoughts and our speech are aligned up in truth, and it's really us who are talking to השם, that cuts through the darkness, השם אורי וישעי, that's אמונה, that's above nature, that'll cause פרנסה and זיווג, it'll cause הקדוש ברוך הוא to

split the ים סוף for us if we if we דאוון appropriately, it's קשה, and and this is where we invest, we're able to cut through and attach ourselves to השם. על ידי זה הוא מתקן תחתים, שניים, ושלישים. And we'll be able to be מתקן the three layers, it says by the תיבה, but what are the three layers? היינו the שכם, that that when when יעקב אבינו was able to direct the שפע to give יוסף שכם, an extra שכם over his brothers, what's שכם? היינו עולם השפל, ועולם הגלגלים, ועולם השכל.

And as a as a two-line note, אך, this is a an addition, it says there is one תנאי for תפילה, because we're going to see it's coming really off of a question about or that רבי נתן asks why when we're going to quote the מאמר of רבה בר בר חנה, it's going to be about תורה, we didn't talk about תורה at all. We didn't talk about תורה at all, all we're talking about is תפילה. He says, no, because there's a prerequisite. תורה is אמת, תורה is expression of רצון השם.

In order to have any אמת, what's your אמת based on? It's based on what you think is truth? The truth is is that תורה is the original anchor. אך אי אפשר להתפלל רק כשלומד תורה, כי לא עם הארץ חסיד, because it can't be a חסיד if a person is an עם הארץ. Ultimately, what are our thoughts based on? What are our desires? Are they our own personal, autonomous, we're an individual, we're separate from השם? No, we have to be rooted and based, we we have a תורה mind.

That's really what defines the אמת. So if a person doesn't have תורה, they don't even have any אמת to begin with. וכתיב, מסיר אזנו משמוע תורה גם תפלתו תועבה. A person who's not listening, engaged in תורה at all, so then their their תפילה is also going to be a תועבה, a disgrace, a תועבה is a is a abomination. כתב יד החברים. And therefore, this is this is the first part of the תורה and it gives us a little bit of our marching orders, again, go back and listen because it was unbelievable, to תורה ז.

But now what we talked about over there, אמת and אמונה, and אמונה built on אמת, now we see that the תפילה itself, in order to have really what's what's an actual תפילה itself, the תפילה also is is one with אמת, and and this is the this is the beginning of something that we can start to think about. בעזרת השם יתברך,

next Sunday.