LM 9.2 — Tehomos Yechasyumu, Part 2 of 2 · תורה ט׳

Okay, we're going to be doing תורה ט, תהומות יכסימו. We are doing אות ד, which in the standard print is on י״ב עמוד א. There are strong parallels, we'll we'll see and we spoke out, between תורה ט and תורה ז, so it actually would be helpful to have learned through תורה ז. We'll see a lot of parallels also with תורה ב. Don't have to see it before, it would be helpful to see it before, after, just the concepts that are starting to be fleshed out. I find, at least myself, if we've been on the journey together, we're really starting to come to a point where a lot of a lot of concepts we're seeing repeatedly, maybe from different angles, some from the same, but really

starting to to bring out certain ideas that are really starting to develop. So, just to talk about where we were, we had started the תורה saying כי עיקר החיות מקבלים מהתפילה. Oh, one more point, it's hard to tell, as these are posted, who, how many, you know, what's listening, please do feel free to send me a one-two line email: mrubin, r-u-b-i-n, 214@gmail.com, say hi. But anyway, כי עיקר החיות מקבלים מהתפילה. So we had said in the right beginning of the of the תורה that the עיקר חיות, the essence of life, we receive from תפילה, and as a person prays, he דאוונס בכל כוחו.

Today we're going to talk about a little bit the difference between formal prayer and speaking just from one's from one's own words connecting with הקדוש ברוך הוא. But we said over there that as a person prays בכל כוחו, with all of his his strength, his כוונה, and he he so he ends up having renewal, he ends up having חיות, and it brings חיות to the world. Although we saw also that תפילות in terms of formal prayer, in terms of נוסח, so every שבט, every כלל ישראל is י״ב שבטים, is twelve שבטים, that also find other parallels, the twelve מזלות.

So whereas whereas all twelve שבטים were נכלל within יעקב, which will become important as we flesh it out now, but the י״ב שבטים each had their own avenue for prayer, and because the the the way that the world works, there's a נותן, and then there's a מקבל, there's depending on the חסידישע language that you're we're familiar with, there's מיין נוקבין and מיין דוכרין, there's אתערותא דלתתא, אתערותא דלעילא, when we initiate the process, הקדוש ברוך הוא responds in kind. We make ourselves into a כלי, we're מקבל שפע from הקדוש ברוך הוא, and therefore, the י״ב שבטים each have their own avenue, and הקדוש ברוך הוא responds in kind.

So where the תפילה has to go into the right שער, which is a challenge because how do we know what the right שער, what the right נוסח is for our תפילה? So הקדוש ברוך הוא responds with זיווג and פרנסה and שפע, and we we reference מאמרי חז״ל that קשה קריעת that says, where is it? That So one second. That that קשין מזונותיו כקריעת ים סוף and קשה זיווגו כקריעת ים סוף. We said And we had spoken the fact that there were twelve different lanes in the ים סוף when הקדוש ברוך הוא responded with ניסים to the י״ב שבטים, so each one of them had their own had their own avenue through the ים סוף, and and and we had said that where a person דאוונס,

so then it creates a certain a certain dynamic in שמים called a זיווג, and therefore הקדוש ברוך הוא also responds that it should be good when a person דאוונס appropriately for his זיווג, to find his באשערט, and perhaps if he if he already has his באשערט, it's good also for שלום בית. So we had said that all twelve avenues were נכלל, they were all incorporated within within יעקב. And But however, at this point, so we are all we're the post post-יעקב אבינו, so we're within the גדר of the י״ב שבטים.

We have We're going to have to find out if we don't know what שער we're from, we don't know what שבט we're from, how is it that we're going to be able to connect? Just one And one other point, because that's the point that we're going to be discussing to a large degree now, is that when a person goes to דאווען, so then he could find himself in the חושך, he could find himself in the darkness. There could be מחשבות זרות that are that are threatening to disturb his כוונה, where he finds that he can't connect.

So a person has to find a window, a source of light. A person has to find a way out of that darkness, and the way that he does that is through אמת. And we had spoken that that was אות ג of the תורה from last week's שיעור, that we said that the same way that there's darkness, there's פתחים הרבה בחושך, there are windows also in order to get out. And עיקר אור המאיר הוא הקדוש ברוך הוא. The light is is coming from הקדוש ברוך הוא, and the way that we access that is כי דובר שקרים לא יכון לנגד עיניו.

Lying lips will will not be established, אבל על ידי אמת הקדוש ברוך הוא שוכן עמו. Through truth, הקדוש ברוך הוא שוכן, dwells with him, and that's how we're we can do. And אמת we're going to associate with תורה, but because תורה and תפילה go together, and a lot of the תורות had discussed that idea also, so and there הכל לפי גודל האמת, אמת is going to be the window that we have out of the חושך where we find these מחשבות זרות that are not allowing us to דאווען with כוונה so that we can attach ourselves to הקדוש ברוך הוא and open up the wellsprings of ברכה and שפע, קריעת ים סוף, ניסים, זיווג, so in order to find a way out of the חושך, when

we attach ourselves to אמת and הקדוש ברוך הוא, that's going to give us the window out. Now as far as as far as saying however that we have to find the right, that we have to find the right avenue out towards towards תפילה, we had י״ב שבטים. So now we're going to dive into that, but I do want to just almost as a as as just a little bit of an introduction to remind us of certain concepts that we saw already in תורה ב׳. So if you would look back or glance back at the beginning of תורה ב׳, we had said, and this will become clear as we as we go forward, כי עיקר כלי זיינו, this was the beginning of the תורה, כי עיקר

כלי זיינו של משיח, that the כלי of משיח, who we associate with with משה רבינו and with the צדיק הדור, the one that brings תפילה together, the one that helps us towards putting down all of the the the forces and the the ideas in the בריאה that don't seem to be reflective of הקדוש ברוך הוא, and we're able to fully attach to השם and bring the גאולה, that role is is is in a בחינה of of משה who and the צדיק הדור that הקדוש ברוך הוא puts in every דור צדיקים.

But the עיקר כלי זיינו of משיח, we had said in order to put down all of the all all of the seeming forces that are not in line with השם הוא התפילה, and that applies to משיח, but we had also said over there that קיצור ליקוטי מוהר״ן fleshes this out really, that this is the עיקר כלי זיין של איש ישראלי הוא התפילה, that this applies to משיח and to כלל ישראל in a כלליותדיק sense, but this applies to all of us in our own גלות, and in our all in in our own חושך, and whether it's the מלחמת היצר הרע that or other מלחמות that are keeping us away from הקדוש ברוך הוא, הכל על ידי תפילה, ומשם כל חיותו, our חיות, like we saw

in the beginning of of this תורה, that the עיקר חיות comes from תפילה, שבחינת חוטם, that we're going to see that based on a פסוק, תהלתי אחטם לך, that it's like the nose, the רוח, the breath, the חיות, that the תפילה is a בחינה of חוטם, ומשם עיקר חיותו, and that is where the עיקר חיות of משיח comes from, that it's a בחינה of תפילה, that this is like his חרב. We're going to see today also that תפילה is בחינת חרב. This is the weapon, when used appropriately, תורה ב׳ spoke about that, against against the negative forces, this is how we can bring ourselves to גאולה.

וכל המלחמות שיעשה וכל הכבישות שיכבוש, all of the wars, הכל משם, שכתוב: והריחו ביראת ה׳, it's associated with this כח of of smell, of being sensitive in a sense that מלך המשיח is going to be able to judge just by his power of smell, which is בחינה of חוטם, which we're associating with תפילה. ועיקר כלי זיינו, כמו שכתוב: בחרבי ובקשתי, it's a פסוק based when when יעקב is telling יוסף that what what he took from the אמורי with his sword and with his bow, and רש״י explains over there כי חרבי וקשתי is תפילה and בקשה.

So the עיקר weapon of יעקב, who is נכלל י״ב שבטים, the צדיק הדור, the בחינה of משיח, is is תפילה, כמו שכתוב: כי לא בקשתי אבטח וחרבי לא תושיעני. Fine. And just one other point, and which I think is worth the time as we go forward, is hang on half a half a second, just so I can get over there, is אות ו׳ again in תורה ב׳, וצריך כל אחד לכוון בתפילתו, so over there it talks about שמירת הברית and משפט, and it goes more into תפילה, but אות ו׳ over there says, וצריך כל אחד לכוון בתפילתו שיקשר עצמו להצדיקים, that a person should be מקשר, he should tie tie himself to צדיקים, צדיקים שבדור, כי כל צדיק שבדור הוא בחינת משה משיח, because the

צדיק הדור plays the is in the same role, is in the same בחינה of משה רבינו, of משיח, כמו שמצינו שהצדיקים קוראים זה לזה משה, brings a reference that there are מאמרי חז״ל and גמרות that the אמוראים, the צדיקים הדור would refer to each other as משה, they would say a לשון of משה שפיר קאמרת, משה you're saying good, ומשה זה בחינת משיח, עד כי יבא שילה, okay? וכל תפילה ותפילה שכל אחד מתפלל הוא בחינת אבר מהשכינה, and I'm going to read this, and I think like I said, I think that the introduction will be worth it, that every תפילה, inasmuch as we have our individual תפילה, so there's two there's two ways that we see ourselves: on one hand, we have every person is

a microcosm, every person is is their own קומה and they relate to הקדוש ברוך הוא, but on the other hand, we also relate to ourself as part of a כלל, and all of us have a role, and that role, inasmuch as we can perfect our own role individually, but the significance of it comes when we when we come together, when we form a קומה שלימה. If you think about a person who is is, let's say, I don't know, if a person follows sports, maybe football, maybe they're a perfect running back, so they can exercise and they can practice their skills and they can do their skills perfectly, but if they don't have, if they're not part of a team, there's nobody to hand the ball

to them, right? So then they're they're they're not really going to be able to achieve their full potential in a certain sense. So, while on one hand we all have our role that we have the opportunity to achieve our שלימות and perfect our role, in order for the גאולה to come, for כלל ישראל, הקדוש ברוך הוא אחד הוא to manifest that שלימות, so then we are also part of a greater whole. And he continues over there, he says that every תפילה is like an אבר מהשכינה, as it were, the שכינה being reflective of הקדוש ברוך הוא in this world.

Every תפילה builds into a bigger part of a macro whole, שאיברי איברי המשכן. This is also reflective in the צורה of the משכן, it's a קומה שלימה, full structure, שאין שום אחד מישראל יכול להעלות שייפא בשייפא כי אם משה בלחוד. We said over there that every single person, whether great or small, had a part. They have a part in the band, the person, somebody is the lead singer, somebody is the lead guitar player, and somebody might have the cymbal, and everybody does their idea perfectly, but it's the conductor that puts it together to form a symphony.

And everybody, no matter how great their part was, they had to bring the parts of the משכן together to משה רבינו to put it together into a קומה שלימה. בשביל זה צריך להביא ולקשר כל תפילה לצדיק הדור. So in our generations also, everybody, every דור has this dynamic where we attach ourselves to somebody who's in the role of of having the broader picture, he has the least מחיצות between him and הקדוש ברוך הוא. This צדיק to some of us might be a new concept and we're we're discussing it in different ways, but as we bring our תפילות and we're מקשר to the צדיק הדור, he's the one who helps facilitate and put together into a קומה שלימה, like we said over there, ויביאו את המשכן

אל משה והוא יודע להעלות שייפא בשייפא, and he knows how to put together, he's the one who's in a position to put together all of the limbs, all of the pieces to make the משכן into a קומה into a קומה שלימה. And then he goes on over there and discusses the the interplay between תורה and תפילה, and then there's one more point that we will mention that we will mention later on. So now, with that introduction background, which I hope was helpful, we will go into אות ד'.

וצריך, תורה ט', וצריך כל אדם לקשר את תפילתו לצדיק הדור. Everybody has to be מקשר his תפילה to the צדיק הדור. What does it mean to tie oneself, to tie his תפילה to the צדיק הדור? So, later on in תורה קל״ה, we're going to see the לשון of that the עיקר התקשרות הוא אהבה. There's a לשון, it's a relationship, it's a love, that a person should love the צדיק with אהבה שלימה. We we spoke about it earlier in different context, about following his advice, about being מכניע oneself to the צדיק, right?

If if a person, if I gave you a thousand pieces of advice and 999 were right on the mark to the extent that you didn't even realize it at first, but as you unpacked what I told you, you understood that I had the clear picture, I didn't lose the forest for the trees, and then there was one thing which you tried, but you couldn't understand, at that point it's perfectly rational, you're מכניע yourself, you tie yourself, you say if he was right 999 times out of a thousand and the one time I don't see it, so then I'm also going to שטעל צו to the צדיק.

So a person's מקשר their תפילות, and then it becomes it's it becomes as though the צדיק himself without any of his barriers, it's as if the צדיק the תפילה flows through the צדיק, it's as if he himself, it says in חיי נפש a ספר, where he brings that it's as if the צדיק himself said that תפילה, and he brings it to the צדיק הדור. And the and in the שיחות הר״ן it actually brings a לשון that the certain נוסח, הריני מקשר את עצמי בתפילתי לכל הצדיקים האמיתיים שבדורנו, and he goes on, ובפרט לרבנו הקדוש יסוד עולם, etc., רבנו נחמן בן פיגא.

If you look in the beginning of a lot of the prints of תיקון הכללי, so sometimes it'll have it'll have this לשון, it'll have this this this נוסח of of his of being מתקשר oneself to צדיקים. והצדיק יודע לכוון השערים ולעלות כל תפילה ותפילה לשער השייך. So this is, so we discussed it like in תורה ב', we said in terms of the איברי המשכן putting it together. Over here we're talking not necessarily in putting all the תפילות and finding the greater צורה, but even in fixing each individual תפילה, that we said that each תפילה has to line up with the channel where the שפע is going to come back down.

And since each שבט has their own personality, their own כוחות, so then they have to direct their תפילות to the correct שער. They all have their own place in ארץ ישראל. The שפע that הקדוש ברוך הוא sends down for one שבט with one type of ברכה, one type of bounty, is not going to be the same as the other שבט. And therefore, the תפילה that we initiate that process has to also be appropriate. He brings in my note, the יערות דבש, that says that there's a parallel between צדיקים and the בית המקדש.

It's true if we didn't have any מחיצות, we didn't have anything piled up, And like screens that we that we interrupt, so to speak, between us and הקדוש ברוך הוא, so there should be a clear path, but there are certain places in the בריאה, מצד הקדוש ברוך הוא, it's all the same, הקדוש ברוך הוא is infinite, not limited in any way, but הקדוש ברוך הוא makes that the world that there's certain places of a greater גילוי than others. And we have the ארץ ישראל and ירושלים and בית המקדש and קודש קדשים, and we know that we're supposed, the גמרא says we're supposed to direct our תפילות towards ארץ ישראל, ירושלים, towards the קודש הקדשים.

And therefore, when the תפילות go up, they go up from the place that's in a certain sense the clearest, the most open connection, the most open גילוי, the most open channel between us and הקדוש ברוך הוא, and צדיקים are the same way. Now, why does this work, that the צדיק knows how to direct the תפילות? כי כל צדיק וצדיק הוא בחינת משה משיח. Because every צדיק is in this vein of משה משיח, כמו שאמרו משה שפיר קאמרת, like we see in חז״ל that that there's this reference to to to the צדיקים by the term משה, וכתיב עד כי יבא שילה, it says it's a piece of זוהר, it says ויאמר משה משה in a פסוק in שמות ג' ד' that that this is a reference,

why does it repeat משה משה, because משה רבינו is going to be in a certain sense he was with us, he led us in the גאולה ראשונה, and also towards the גאולה אחרונה. And the האר״י ז״ל says, it says, לא יסור שבט מיהודה etc. עד כי יבא שילה, that's a פסוק in בראשית פרק ט״ס, and it says what's עד כי יבא שילה? שילה is the same גימטריא as משה. So we see וכתיב עד כי יבא שילה דא משה, who is the גואל ראשון and the גואל אחרון.

And again, this is not necessarily speaking of משה רבינו as an individual, but the role of the role of משה רבינו that the צדיק הדור is the one who plays that, who's like משה משיח. ומשיח הוא כולל כל התפילות. Now we saw in the second תורה that משיח, the עיקר כלי זין, the weapon that משיח, that the מלך המשיח is going to use to subdue all of these forces that seem to be competing against the the the the manifestation of the שכינה of משיח, of the ultimate גאולה, that כלי is going to be תפילה.

And so משיח is כולל כל התפילות, that's where all the תפילות are directed to, that he can put together, like we said, even in a כלליות'דיק sense, in a final sense, all of the parts of the משכן into the קומה שלימה, so he will direct each תפילה where it's supposed to go, into the right avenue, into the right שער. ובשביל זה יהיה משיח מורח ודאין. That's why משיח is going to be able to smell. It's going to be with this with the with the scent we associate it with the sense of of smell, and he'll be able to judge using this sense, כי התפילות הם בחינת חוטם.

Because like we said before, earlier also, כמו שכתוב ותהלתי אחטם לך, that all goes together, this this heightened sense, this sensitivity, this this idea of a perfected ריח of of of of a we associate תפילה with רוח also, right, of חיות, that that the משיח, מלך המשיח will be able to judge using this sense, it's all associated with a perfected sense of תפילה, which is where every piece goes in its right place, and that's why every individual תפילה he will know how to direct it to its avenue, and also all the תפילות together will be will be נכלל into the into the קומה שלימה so that we all will be ready במהרה בימינו for משיח.

But but we see that the that the מלך המשיח will be in that place where so if we are מקשר ourselves to the צדיק הדור, he is going to be able, with his assistance, with this attachment, to direct the תפילות as they're supposed to go appropriately. So now that we explained the the that that we're מקשר our תפילות, we tie our תפילות, and we associate and we're מכניע ourselves to the צדיק הדור, so and we also explained earlier on, really at the end of the last שיעור, some of the dynamic and the interplay that תורה and תפילה go together, we're going to discuss the פנימיות of a מאמר חז״ל on רבה בר another one of the stories of by רבה בר בר חנה, which I

think is the first 15 תורות, וזה פירוש אמר רבה בר בר חנה זימנא חדא, there was one time, הוה קא אזלינן במדברא, we were going in the desert, ואתלווי, we were accompanied, בהדן ההוא טייעא, ואתלווי בהדן ההוא טייעא, there was a certain סוחר ישמעאלי, not the first time this has come up, an Arab merchant, דהוה שקיל עפרא, he would be able to take עפר, take dust, ומורח ליה, and he would be able to smell it, ואמר, and he said, הא אורחא, this is the way, לדוכתא פלן, to a certain place, ואורחא לדוכתא פלן, and this is the way to another place.

אמרינן ליה, so we said to him, כמה מרחקינן ממיא, how far are we away from water? ואמר לן הבו לי עפרא, so he said to bring me dirt. Now the in the simple way, he was already smelling the dirt, why did he need us to bring him the dirt? So it would have been to perhaps as a way of testing, that that we should test him so that we trust him, so that if they switched the dirt, then he would realize is it? But we're going to see the significance of bringing him the dirt, just as a foreshadow we had said that the עפר is going to be associated with חרב, with תפילה, bringing the תפילה is to the סוחר ישמעאלי who will be represented

in the צדיק הדור, but we'll get there. So יהבינן ליה, we brought him the dirt. אמר לן: תמניא פרסי. He said, "Eight פרסי, eight measures." תנינן, so we did it again, like to be שונה, לשון of שני, to repeat, ויהבינן ליה, we again brought it to him. אמר לן: דמרחקינן תלתא פרסי. So he said, "Now we're three פרסה away." אפכית, we switched the dirt, אפכית ליה, we switched it for him, ולא יכלית ליה, but we were not able to fool him. Period. So now we're going to understand this like we've been doing in the פנימיות of מאמר חז״ל, the points that it's trying to bring out, which are found in the תורה that we have been learning until now.

זימנא חדא, אתלוה בהדן ההוא טייעא, we were accompanied by this טייעא, by this Arab merchant. The רשב״ם explains that a טייעא, an Arab merchant, is a סוחר ישמעאלי. זה בחינת צדיק הדור. Now this טייעא is a בחינה, it's representative of the צדיק הדור, שהוא כולל כל התפילות, who's נכלל, who incorporates all of the תפילות, like we said, יעקב אבינו was נכלל all of the twelve שבטים, כמשיח, like we explained, that the צדיק הדור is a בחינה of משה משיח. ותפילה זה בחינת סוחר ישמעאלי, and these תפילות find an expression in the טייעא who is a סוחר ישמעאלי, כמו שכתוב, like the מלאך said to הגר in בראשית פרק ט״ז: וקראת שמו ישמעאל כי שמע ה׳ אל עניך, because הקדוש ברוך הוא heard, שמע ה׳, ישמע-אל,

right? ישמעאל. ותרגומו: קביל ה׳ צלותיך, הקדוש ברוך הוא heard your prayers. So we see that a לשון of ישמעאל is reflective of תפילה. וזה סוחר, and this is also the פירוש of the word סוחר, who is a merchant, כי סביב תרגומו סחור, because the word סביב in אונקלוס, אונקלוס is מתרגם, he explains the word סביב, surrounding, as סחור. וזה בחינת, so we see that the לשון of סחור is a לשון of סביב, וזה בחינת אמונה, and that's representative of אמונה, כמו שכתוב: ואמונתך סביבותיך, that your אמונה will surround you.

So in a certain sense what this means is that it won't be separated from you, a person will be surrounded within אמונה, but the way that we've been explaining, we said earlier, that אמונה is a בחינה of סביב, of surrounding, encompassing a person. Why? Because אמונה is outside, a person is within אמונה, a person has his שכל, he has his intellect, but a person who's able to subscribe to something that's beyond their intellect, that's like a מקיף, that's like something that's outside of them, that's like something that surrounds them.

Now we explained very importantly in תורה ז׳ that אמונה is built on אמת. A person that just subscribes to things willy-nilly, so then there's, then there's no comparison between one who subscribes to אמונה, he uses, and he perfects to the extent that he can his intellect, and he understands that it's perfectly rational to subscribe to something in a certain direction, a particular doctor after doing due diligence and based on a relationship, etc. And somebody who just is, you know, he's just walking and he needs something very important, and somebody walks over to him and says, "Oh, I'll hold your wallet.

I know how to perform that surgery," you know, somebody at no place, that's פתי יאמין לכל דבר, that could be, that's naivety. But over here, when a person goes to the extent of their intellectual capacity, and we spoke that out a little bit at length in תורה ז׳, but a person who goes to the extent of their שכל, and they understand what's אמת, then at that point אמונה can bridge that gap. So it comes out that סוחר ישמעאלי, סוחר, which is, or סחור, it's a לשון of סביב, that references אמונה, ישמעאל is a רמז to תפילה, כי שמע קל, and אמונה and תפילה come together.

That was really in the very first breath of תורה ז׳, אמונה and תפילה come together, we'll speak that at the end of this תורה as well. And we also explained that the צדיק הדור, who is a בחינה of משה משיח, there the צדיק הדור is the one who's able to be נכלל the תפילות, to build them together each one as appropriate to their own שער, and also all together into a קומה שלימה. And that's why the צדיק הדור is the סוחר ישמעאלי. ואתלוה בהדן ההוא טייעא, and we were accompanied by this צדיק הדור, by this סוחר ישמעאלי, שקשרנו את עצמנו עם צדיק הדור with love, like we said, with אהבה, that we subscribed, we attached ourselves to this צדיק, שהוא בחינת משיח, כלליות התפילה, so

that the תפילות would be directed as appropriate. ושקל עפרא ומורח, and he took עפר, he took dust, and smelled it, ואמר: הא לדוכתא פלן, הא לדוכתא פלן, and he understood oh, this one goes in one direction and that one goes in the other direction. עפרא זה בחינת תפילה, so עפר is a בחינה of תפילה. Where do we see this? כמו שכתוב: יתן כעפר חרבו. It says that his sword will make them as earth, but we see that עפר and חרב go are the same, are similar, and a חרב זה בחינת תפילה.

We even referenced that at the very opening of תורה ב', כמו שכתוב: בחרבי ובקשתי, that יעקב אבינו had said, "With my sword and with my bow," and חרב was a לשון of תפילה, and בקשה, there's different forms of תפילה. There's formal prayer and there's there's individual prayer coming from the heart, which we'll see. ומורח כי יש לו What does it mean that he smelled? Because כי יש לו, to the צדיק הדור, כח הזה להריח, to smell, to recognize, to be sensitive to where the תפילה should be directed, should be placed.

And therefore, he's able to smell the עפר and understand where it should be. על ידי שהוא כולל כל התפילות, because he has this sensitivity, he's נכלל, it's all within the greater יעקב אבינו was there were the certain character traits that came out of him separately in the י״ב שבטים individually, but it was all נכלל within יעקב. וכתיב: תהלתי אחטם לך, that the praise אחטם לך, that תפילה is a בחינה of חוטם. ואמר: הלא דוכתא פלן, שהיה יודע שער התפילות, והיה יודע כל תפילה שייך לשבטו. And therefore, we see in that this idea that we've been discussing in this מאמר of רבה בר בר חנה, that the צדיק הדור, the סוחר ישמעאלי was able to understand where each תפילה was שייך to.

ואמרינן ליה: כמה מרחקינן ממיא? So we said, "How far are we from מים?" ואמר: הבו לי עפרא. So he said, "Bring me עפר." ויהבינן ליה. So we brought him עפר, we brought him the תפילות. אמר לן: תמניא פרסי. He said, "Eight פרסאות." תנינן ויהבינן ליה. So afterwards we did it again, we brought him more. ואמר לן: תלתא פרסי. Three פרסה. אפיכיס, we switched it, ולא יכילס ליה, and we weren't able to fool him. היינו אמרינן ליה, so what it means, we said to the צדיק הדור, כמה אנן מרחקין ממיא?

How far are we away from מים? We asked מבחינת שפכי לבך כמים נכח פני ה', that it pours like water. How far are we away from being able to open our heart and talk to הקדוש ברוך הוא, have a free-flowing dialogue, a relationship like we were מתבודד with הקדוש ברוך הוא, this is not talking about formal prayer. By the way, the ראיה, the דיוק will be, the ביאורי הליקוטים explains, because we're in a second going to associate eight and then three, eight is five and three, five is תורה, like we said that that אמונה, תפילה is built on אמת, אמת is תורה, תורה and תפילה have to go together, you cannot have you cannot have one without the other, we've already seen that several times

in our journey, so the they were eight פרסאות away, so five is תורה, and three will be שחרית, מנחה and ערבית, the three formal prayers. So if the the three formal prayers are going to be something that separates from שפכי לבך כמים, it must be that that's not a reference to the formal תפילה, that's something that that is referring to a free-flowing, open like water dialogue with הקדוש ברוך הוא. So one of the things, the prerequisites is, you know, it's easy for some people to say, "I want to stay away from some of the formalities of religion," but it's not it's not so.

חז״ל were very careful and understood, it's based on the נביאים, the אנשי כנסת הגדולה, how תפילה is set up, the language of תפילה, the format of תפילה, how we relate to תורה. חז״ל, it's from תורה שבכתב, תורה שבעל פה are both from סיני. People that want to just form their own their own ideas, they're not going to be able to get there. And this the צדיק the צדיק הדור, the סוחר ישמעאלי was saying that if you want to get to that point where you can now open up and connect, so first you have to engage in the five, the five, the חמישה חומשי תורה, תורה שבכתב, תורה שבעל פה, and also formal prayer will help us open up.

And therefore, it's actually a reference over here from the ביאורי הליקוטים that שפכי לבך כמים is a reference perhaps to תיקון חצות, to תפילת חצות, at a time when people their tears can pour out like like מים. But in general, this idea of of התבודדות. Okay, the and there are a lot of there are a lot of layers to this. I'll just read a beautiful note from a piece from a ספר מי נחל. It's worth it just to read a few lines inside. I'm so quote: צרכי האדם מרובין מאד הן בגשמיות הן ברוחניות.

A person has so many needs, so many needs in רוחניות, in גשמיות, ודעתם קצרה לבאר ולפרש. Did you ever try to say, "You know what, I'm going to do התבודדות, I'm going to talk to הקדוש ברוך הוא in my own words," and you don't even know where to start, whether it's שמע קולנו at the end of שמונה עשרה, you say, "I'm going to ask ה'," and you're you're just your mouth all of a sudden is closed? So ובכל עת שבאים לפרש שיחתו, we come to explain our needs, נסתם הפה, all of a sudden our mouths are sealed up, עד שאינם יכולים לשפוך כמים את לבו, we can't, we want nothing more, I'm ready, I blocked off time, I'm going to daven a a 20-minute I'm

just going to open up to הקדוש ברוך הוא, and nothing. If anything sometimes maybe we'll even think that things we're asking for are petty, who knows what, להוציא בפה כל מה שחסר לו בגוף ונפש, we just have nothing to say. אבל כשזוכין לדיבורי אמת, when a person is זוכה to אמת, to שלמות, א to ת, right, אז נפתח לו האור אין סוף. We have to remove the blockages from us, that window like we said is the חלון, we said that last time and we're going to say it again, we said in תורה ז and in תורה also צוהר לתיבה, that the the אמת brings us to an אור מאיר is הקדוש ברוך הוא, the תורה that's able to cut through the darkness, to cut through

those מחיצות that are blockages because really, this is a very important point, we have נשמה is a חלק אלוקה ממעל, ישראל ואורייתא וקודשא בריך הוא, we should be able to just connect and fall into that open free-flowing dialogue with השם. It's the, it's not that we are inherently far, we're inherently close, it's the מחיצות that prevent us. עד שיוכל לקיים שפכי כמים לבך, until we have this this this free-flowing dialogue with השם, ששופך כמים את לבו ומפרש בפיו כל מה שחסר לו בגוף ונפש, and we just talk to הקדוש ברוך הוא from the heart, שזה עיקר שלמות התפילה, and then we'll be זוכה to really express ourself through תפילה.

And part of this that that the תורה, when we say תורה is אמת, תורה is לשמה, so it could be that Reb Mayim was discussing this point, I don't know from where, maybe in continuing of this this piece of מי נחל, but when when when something is an אמת, something is true for its own sake, meaning that that if if if I have if there's an idea and it's true in a certain context, so if it's right now, but it's wrong later, assuming that it's not even just an inherently a lie, but even even if it's right for a certain point in time, that is it might be true colloquially for our purposes, it might be the appropriate thing to do, but something that's inherently

true, something that's inherently אמת, is something that's not a means to an end, and if the end would change that would change, it's something that has inherent value. So really the חותמו של הקדוש ברוך הוא אמת, the infinite is אמת. If תורה is רצון השם, תורה is אמת, learning for its own sake, not for some other purposes, when we are able to engage in אמת, and תורה is our is our point where we're able to appreciate and embrace, and תניא talks about it, all the ספרים talk about it, that הקדוש ברוך הוא is מצמצם his חכמה as it were in תורה, and when we're able to learn תורה for its own sake and we're able to engage in this relationship, that's where we can achieve

אמת, and that's where we can approach to have our to have this free-flowing dialogue and relationship with הקדוש ברוך הוא. So just to ask, this seems to be a little bit in a certain sense inconsistent with what we've been saying. Why? Because earlier we said that the way to תפילה is to be מקשר oneself to the צדיק הדור, and that's how he's going to be able to be מעלה all of our מחיצות. We weren't really talking about ourselves, we were talking about that we're not going to have this free-flowing dialogue with הקדוש ברוך הוא as much, or at least we weren't focused on it, we were saying how if you want your תפילה to go to the right place, to attach oneself to the צדיק.

And now we seem to be talking about how we get to do that. So the answer, the answer is, it's talking from a note in the in this print from רבי עטיא, so the the answer that he brings is because really there's two types of תפילות. The י״ב נוסחאות, the formal prayer which again was the the the סידור was probably the first ספר compiled of תורה שבעל פה by the אנשי כנסת הגדולה. A lot of the קפיטל come from דוד המלך who was a נביא, he's listed in the רמב״ם's list of נביאים, and and even the the אנשי כנסת הגדולה were there were נביאים among them, מרדכי, עזרא, so this if you're looking in a משניות, the משניות were compiled later, the סידור is is

written by נביאים, it's תורה שבעל פה, but formal prayer we said to to do what we're supposed to do with formal prayer, that has the י״ב שבטים, they had their own gates of תפילה, we have to know, so that since we don't know exactly what our what our שבט is, what our avenue for תפילה is, what we do is we bring it to the צדיק הדור who's able to put all of the parts together in the משכן to direct each תפילה where it individually goes and all together, and that's צדיק הדור.

But when we achieve that, so then we are able to open up and have our direct dialogue with הקדוש ברוך הוא, and that's what we're talking about over here. And אמר לן, תמניא בחינות, so he said that there are eight different things to address before you're able to get to that שפכי כמים לבך to the water, היינו לימוד התורה, שהוא חמישה חומשי תורה ושלושה תפילות. So there's five, חמישה, there's תורה and תפילה that are standing between between being able to to to reach this point of שפכי of שפכי כמים לבך.

One second, I have a little note over over here, let me see what I wanted. Oh, just two points. One is that in תורה ח' אות ד' we had mentioned, we talked about that the תורה is אמת, there was a line over there said כי הצדיק מקבל, that says, והיינו באמת כי הצדיק מקבל הרוח חיים מהתורה. So as much as we're saying that the צדיק, that מלך המשיח his כלי זיין is תפילה, but but we said that the אמת, that's the window out of the חושך, that's the ultimate connection.

So there was a line over there, שנקרת תורת אמת היתה בפיהו. So that that's that's a line associated with תפילה. So again, not to get caught up in it, but but there's a certain satisfaction with all of these different parts as as it starts to as it starts to come together. Now, another point to mention is תורה ח' אות ו'. So we had said ולבוא לזה, in order to clarify, to come to the ultimate אמת, to the טוב, because post חטא עץ הדעת the טוב and רע are mixed up.

So we we אות ו' started off ולבוא לזה, how does a person get to be a צדיק גמור, where they have this open connection, there's no מחיצות, there's no רע mixed in? We We fleshed it out in its own way over there. להפריש ולהבדיל ולבטל הרע מהטוב, to get rid of to to get rid of the רע, הוא על ידי תורה and תפילה together. והלימוד התורה is the is the ד' אמות של הלכה. כי יש בתורה אחיזת הטוב והרע, because if the תורה is the ultimate כח, it's the ultimate energy that we have in the world, and if a person uses the concepts, but he doesn't ground it ultimately in הלכה, there could be a person could learn a סוגיא wrong, he could use the

תורה concepts and they're not put together, he has the right pieces, they're not put together appropriately, so then that would be רע like at the highest levels. And therefore, the the way to achieve true אמת is by learning תורה and by learning the he said over there, the the שלחן ערוך, the פוסקים, to to ultimately אסוקי שמעתא אליבא דהלכתא, to learning תורה and having bring it down, relating to it in this world, and understanding it in terms of in terms of הלכה and incorporating it, integrating it into our life.

And therefore, back in our תורה, so he says that there's the five that this תורה is represented by five and תפילה is three. And yeah. So he says the, period. So he says, and and that אמת is how we find our way out of the darkness. תנינן, ואיבעיא לן, so we repeated, and we inquired of him. But תנינן, שנינן, like a לשון of משנה, is not only to repeat, but it's a לשון of שונה, to learn. So what we did is we went back and we learned, we got we we took care of the five.

תנינן לשון לימוד, ואחר הלימוד, איבעיא לן, so we went back to him, לראות כמה מורחקין, now that we learned, how far are we still from this this this idea of שפכי כמים לבך, of this open dialogue with השם, מזה הבחינה של מים? ואמר לנו: תלתא פרסי. You still have to work on the formal prayer. You still have to work on שחרית, מנחה, ערבית, ראשי תיבות, עול מלכות שמים, שמע. קבלת קבלת עול שמע is קבלת עול מלכות שמים, right, but in the form of prayer. היינו שלש בחינות תפילות, because like we said, that that that that תפילה is built on אמת, and ultimately, we we had to go through this avenue of תורה, and then the תורה first, it seems, right, because אמונה and תפילה is

built on אמת, תורה and תפילה, but they they go together. Just a nice note over here from רב חיים קרמר, he talks about שחרית, מנחה, מעריב. He says שחרית could be compared to a time when everything shines brightly, like the morning, when this is on page 102 in the English one, when a person can clearly focus his prayers on all of his needs and wants. That's that that's like a precious jewel, because we said that a צוהר could either be like a precious jewel or like a window.

So where it has its own source of light, that's a בחינה of שחרית, that's one way that we can relate to תפילה. מנחה is an in-between time when a person is surrounded by problems and distractions to some degree, however, he could still focus his prayers on his needs and wants, and that would be where the צוהר is like a חלון. A window, he could still get out of the חושך. And מעריב is like a time when it's dark, it's night, a person feels himself himself and his prayers inundated by forces.

And in all of these three cases, like we had said, was it in the sixth תורה, I think, I think it was in the sixth תורה, maybe the fourth, I think it was the sixth, that we had talked about that that that תשובה has to be בבחינת רצוא ושוב, that that it's not that we grow despite the darkness, but that there's a way that we relate to תפילה in the or growth in the light and there's a way that we relate to the darkness. And there's these three ways.

If a person can only relate to הקדוש ברוך הוא when when times are going right, and a person all of a sudden is just has no way of עבודה, so then, you know, it's only one side of the coin. הקדוש ברוך הוא is with us always. We don't grow only despite the darkness, but we are able to attach to הקדוש ברוך הוא in the darkness as well. And therefore, he says, we said that we had learned and he said and he responded to us that you still have the three פרסאות to go, היינו שלש בחינות תפילה before you get to that stage of just that open relationship with השם.

והראה לנו סימן על זה, and he brought us a ראיה, שעדיין לא הגענו למדרגה זאת, that we had not yet come to that place, שנתפלל כל כך בכוונה, that we're able to daven with such כוונה, עד שנשפך לבנו לפניו כמים, until we're able to pour our hearts out. והראיה, הפיכות, that we had switched it, כמו שכתוב: ״השבת צור חרבו ולא הקימתו במלחמה״. This is a פסוק, רש״י רש״י says that דוד המלך was מתנבא on צדקיהו צדקיהו המלך that he would not be successful in war, that that הקדוש ברוך הוא, as it were, would turn the sword back, and that was not the time for him to be successful.

So הפיכות, it switched around, so it says like the sword came back, כי כל התפלות הן בחינת חרב אצל משיח, because תפלות, like we said, are חרב, those are the weapon of משיח. That's how משיח is going to conquer and subdue all of the forces that seem to not be manifesting מלכות in this world, and in order to bring a situation of מלכות שמים where there's a השראת השכינה, then then he's going to use the sword, תפלה, to subdue all those forces. ואם היו התפלות בבחינת הנ״ל, and if the תפלות are going to be all put together like the like the limbs of the משכן, it's going to be a קומה שלימה, it's going to be a full manifestation of of הקדוש ברוך הוא in

the world, בוודאי לא היה משיב צור חרבו, then הקדוש ברוך הוא would not turn the sword back, it would be able to go forward. וזה סימן שעדיין לא הגענו למדרגה ״שפכי כמים לבך נכח פני השם״, and this, the fact that we are not at the ultimate גאולה, that in other words, when when the the when תפלה is perfected, when that that line of of communication, but that line of attachment is totally open, there's no more there's no more מחיצות in the way, so there's no more barriers in the way, so then that's where that that's where we have we are able to get out of גלות, like we saw in the seventh תורה, like we saw earlier on, and we're going to flesh that out

now, okay? But where where we're able to reach a full stage of גאולה, and just to mention one more point before we move forward, and again, I think that it's useful, especially if you've been with us on the journey, to make these connections because it just it just becomes satisfying and it becomes a לימוד where where you just find yourself just in in in the in the ים, it's just it's amazing. In תורה ב׳ אות ח׳, there's a line over there, it says, ״כשאנו רואים אורך הגלות״, we get depressed, we seem to be in גלות, we're separated from הקדוש ברוך הוא, ״ובכל יום אנו צועקים אליו ואיננו נושעים״, it seems to be that we're davening and it's not heard, what is happening with our תפלות?

״ויש מהמוני בני ישראל שטועים חס ושלום בלבם״, so people are going to make a horrific mistake, ״שכל התפלות הן לריק״, and say that the תפלות are not finding their mark, I don't see myself being answered, maybe the תפלות are not doing anything. ״אבל באמת, כל התפלות, הצדיקים שבכל דור ודור הם מעלים אותם״, until you have a קומה שלימה, it's it's like in a certain sense the the an an arch. Do you know how you build an arch? They you build it because an an arch is such a way that if one piece, it can be tremendously strong, but if one piece is missing, I heard this משל, I don't remember in what context, from Rav Aharon Lopiansky, if one piece is missing, the whole thing

crumbles. So how do you put it up? What you do is they would build it around a wooden frame, and then when it's intact, they can pull out the frame and then it has its own strength. But does that mean to say that until it's complete, until it's complete you don't see it standing on its own, does that mean that until it's complete you haven't done anything by your contributions? No. אבל באמת, כל התפלות, הצדיקים שבכל דור ודור הם מעלים אותם, מקימים אותם, they're going into the right place, into the appropriate place, again he references over there like משה put together the משכן, until it comes to a שלמות, and once it comes to a שלמות, so then that's we're going to have משיח and

the גאולה as well. And therefore the sign the the sign that that that that we had not reached that place of שפכי כמים לבך, of complete and total שלמות with הקדוש ברוך הוא, is the fact that we still have these מחיצות in place, and the fact that we're still in the גלות, because הקדוש ברוך הוא בעצם wants that we should be that we should be in a state of גאולה, and that's that's that's going to be that time. Okay, so we stay the course. But אות ה׳ over here, really, so now that we did that, it's almost like an appendix, and this really parallels very strongly the תורה, what we saw in תורה ז׳.

And now we're going to talk about this idea of תפלה in a בחינה of of ניסים, of of this תפלה of being we we said that תפלה is a בחינה of אמונה, but in גאולה in ארץ ישראל, and that as like we just said at the end of of this last little piece, that when תפלה is perfected, so then that's really a state where we get to, where it's a state of גאולה in ארץ ישראל. So ותפלה, תפלה כראוי, both in terms of the perfected תפלה of bringing the מקשר to the צדיק הדור, that the תפלה is going to the right gate, and even on an individual sense, that we're able to open up our hearts and have this free-flowing dialogue and we're able to

be one with הקדוש ברוך הוא totally attached, הוא בחינת נסים. So that's something that really, again, the the entire system that הקדוש ברוך הוא put into place, nature and so forth, is a system of that that we have so that we have an עבודה, that we can function in the in this world and relate to הקדוש ברוך הוא. But השם is outside the world that He made, so to speak, right? So if we are engaging with הקדוש ברוך הוא, we are anchoring ourselves deeper, as it were, than than the system of nature.

שהוא אינה דרך הטבע. תפילה is not working with דרך הטבע. One of I think there's a רמב״ן that talks about the fact that that you see that that that we get used to it, but that that the תורה itself is is full of miracles. How many times, right, if you if you look at והיה אם שמוע תשמעו אל מצותי אשר אנכי מצוה אתכם היום ונתתי מטר ארצך. Why? That that's within a natural system? If on a national level, if we do what הקדוש ברוך הוא wants us to, we're going to have reward.

And all these other times, the whole תוכחה, it talks about how nature responds to us, right? But so so if nature is responding to us and and if nature responds to תפילה, we can daven. Like the examples here, כי לפעמים הטבע מחייב איזה דבר. It could be that a person is ill, that על פי דרך הטבע he's going to die, רחמנא ליצלן, חס ושלום, והתפילה מהפכת את הטבע. תפילה is It says over here that in ליקוטי הלכות brings תפילה is בחינת מקרא קודש, that it's וקורא ומגלה את הרצון.

And that a תפילה can bring out רצון השם, that that it says we daven for מטר, פרנסה, רפואה, בני, חיי, מזוני, right? And it says that every all the miracles were accomplished. We We're going to talk in a second that משה went out of מצרים to daven, ומושה רבינו by the עשר מכות davened, it brings by אלישע, that miracles are accomplished through תפילה. תפילה is above טבע. ועיקר הניסים, I mean what's טבע, what's nature anyway? Nature is miracles that we're used to. If you would have a person that was in the מדבר and they related to מן like we relate to rain, but they never saw rain in the desert, so they might they might look at rain as miraculous.

הקדוש ברוך הוא is just going to bring water out of the sky? That's מן is something that we see. You watch the weather and today is a מן day, okay, that was not no pun intended, but to be a rainy day, right, or to we put a tree into the into the ground, and a piece of wood sucks water up through the wood, and then it comes out as a blossom, and then turns into an apple, and it always does the same You're going to put wood into the ground, it's going to suck up water and turn it into a fruit?

That's nature. That's a miracle that we're used to, that's repeated, that's part of a system. But תפילה over here is מהפכת. תפילה even goes outside of that system, ועיקר הניסים היא עיקר התפילה. So ניסים and תפילה are aligned. אינו אלא בארץ ישראל. But where do we see that clearest connection? We know that there were ten ניסים that were routine, so to speak, in the בית המקדש. ארץ ישראל is the clearest גילוי, right? ירושלים, the בית המקדש, it's where heaven kisses the earth. It's where things are a little bit blurry, right?

But that's where there's a clear גילוי. But we'll see that even in where what we're going to be focused on more over here, where how הקדוש ברוך הוא deals with the world with שפע, sometimes you have a system where everything kind of like dances around it. The the the if you have a main character in a movie, so the extras all have their part, but they are responding, they're coming in line, or maybe in a ballgame or something, you know, where the if you have a basketball game, the other players will dictate their parts, who's going to block, who's going to, you know, who's going to have a part, who won't have a part, based on where the ball is.

ארץ ישראל is the עיקר way that הקדוש ברוך הוא is responding to the בריאה and dealing with us. In fact, חז״ל tell us, אין אומרים שירה אלא על ניסא בארץ ישראל. That's the primary place for ניסים, כמו שכתוב שכון ארץ, it's a פסוק in תהלים, dwell in the land, ורעה אמונה, and cultivate אמונה. Through living in ארץ ישראל, that's where the main אמונה is, that's where the main manifestation, the relationship, the שפע, the causative effect that הקדוש ברוך הוא is dealing with us is really when when we're we're dwelling in the land, it's in ארץ ישראל.

והאמונה זה תפילה, כמו שכתוב ויהיו ידיו אמונה. By the מלחמת עמלק it says by pasuk that the פסוק by משה רבינו, ויהיו ידיו אמונה. What is ויהיו ידיו אמונה? His hands were were faithful to their task, but what does it mean that his hands were אמונה? כתרגומו פרישן בצלו, his hands were raised in תפילה because תפילה and אמונה are aligned. ובשביל זה, that ארץ ישראל is the place where there's ניסים, היא גבוהה מכל הארצות, like we always talk about, it's a פסוק in ירמיה, it says אשר העלה את בני ישראל מארץ צפון ומכל הארצות אשר הדיחם שם, but we make עלייה, that that ארץ ישראל, it's like things flow down from ארץ ישראל.

And and therefore, על שם שעיקר הניסים שם הם, the עיקר ניסים are over there, וכתיב הרימי נס. It says lift up the נס, lift up the banner. נס is a לשון we talk about it as miracles, but it's a לשון of a it's also a לשון of a of a banner. So just to read one nice note also from from רב חיים קרמר, what he says over here, that the the Hebrew word נס can be translated as a sign, banner, or miracle, and indicates a raising up, because the land of ארץ ישראל is the land miracles is elevated, it also implies that one must raise up the miracles.

We actually flesh this point out in תורה ז' that we bring them into the open and not have them covered up and explained away as natural, as natural occurrences. הקדוש ברוך הוא leaves us that opening that we're able to explain, now really the science and and these other types of explanations, they they explain how you get from point A to point B. You know, it's not that תורה is anti-science or anything, but it's the scientific dogma that that that we're anti, meaning that everybody would agree that there's gravity.

Where religion starts is, well, why does הקדוש ברוך הוא make it that way? That's in the sense of nature. But let's say where something else happened, so we have these these these outside We we live in a world where הקדוש ברוך הוא is directing the world, directing nature, and sometimes הקדוש ברוך הוא acts with an הנהגה of going, so to speak, around nature, which any in any event the ראשונים say that הקדוש ברוך הוא will still utilize things which are in the world even to make those those pieces happen, to so as to minimize the נס.

But we have a choice. Are we going to are we going to use that idea, the way that השם minimizes the נס, we're going to come up with these explanations at all costs to to stay away from the fact that הקדוש ברוך הוא מחדש עולם תמיד מעשה בראשית? Or are we going to say הקדוש ברוך הוא made that was a direct act from הקדוש ברוך הוא, even using the vehicle of the pieces in the world. So הרימי נס, we lift up the נס, we bring it to the forefront, we don't cover it up with these explanations.

ובשביל זה נקראת ארץ כנען. That's why, why is ארץ ישראל called ארץ כנען? כנען, we conquered the the the land from the כנענים. כנען לשון סוחר. כנען is actually a לשון, פסוק in הושע, כנען בידו מאזני מרמה. But the לשון of כנען is actually also a לשון of סוחר, which we explained already, סובב, סחור, it's a לשון of אמונה, that בבחינת אמונה כמו שכתוב ואמונתך סביבותיך, which we said already that it's not separate. Why, what we said we one of the explanations we also gave that אמונה is סביב, it's around, right?

When something is structured, it's an outline, it's linear, you can there's a there's a שקלא וטריא, there's a giving, there's a question. When something is a שלמות, it's complete, there's no way in, it's solid, it's it's it's there's no entrance point to start arguing back on it. When a person has אמונה, they subscribe to it, that's where they they give over the reins. They have complete אמונה, אמונה פשוטה, which again we discussed in תורה ז', but אמונה פשוטה is built on אמת. But at that point they have אמונה.

אמונה is a לשון of סוחר, it's a לשון of and a סוחר is a לשון of a of a merchant, of כנען, it all ties up into אמונה. That's why ארץ ישראל, the land of אמונה, is referred to as ארץ כנען. וזה שאמרו חכמינו זכרונם לברכה, ארץ ישראל שותה תחילה, that הקדוש ברוך הוא, so to speak, waters ארץ ישראל first, it drinks first, the שפע goes to ארץ ישראל first. הגשמים באים מתהומות, that the גשמים comes from the תהום both above and below, כמו שכתוב תהום אל תהום קורא לקול צנורך, to all of your pipes, the פסוק in תהילים, תהום, that from the depths is a לשון of נס, that the גשמים themselves are a נס.

The גמרא the גמרא even tells us that in all the years there's no raindrops that ever that ever touched. But גשמים in general, the the cloud cycle that הקדוש ברוך הוא We know we're going to see soon that מצרים subsists on on the Nile. It just the the water is there, it doesn't have to look up whether that that its daily sustenance is built on this relationship, it is going to rain, it's not going to rain, that it has a system in place. That rain is a לשון says מתהומות, the rain comes from the תהום, and תהום a לשון of bewilderment.

It's depths, but it's a לשון of נס, כמו שכתוב ותהום כל העיר. By רות it says that the city was amazed when she came, when by נעמי, כי על נס, היינו על דבר חידוש. נס, why is a person amazed? It's something that's not כדרך הטבע, otherwise something that we're used to we become desensitized to. A person is amazed when something is not in line with nature, מתמיה, and that's when we're amazed. וזה שאמרו חז״ל, this is what חז״ל say on the פסוק in שיר השירים: הניצנים נראו בארץ, I'm just reading the outside of the פסוק, it only quotes the second half of the פסוק, הניצנים נראו בארץ, עת הזמיר הגיע וקול התור נשמע בארצנו.

The flowers blossomed and the time to sing came, וקול התור, and the sound of the dove, is נשמע בארצנו, is heard in our land, לענין גשמים. It's talking about by גשמים that there's a מלאך. A תור is a dove, but in Aramaic a ת and a ש are interchangeable, so a תור and a שור could be similar, and it says that there's a the גמרא explains to us that a תור, says what does it mean, תור נשמע בארצנו, that there's a תור, there's like a שור, there's an עגלא that stands between the upper תהום and the lower תהום.

And at the time of ניסוך המים, and this is עת הזמיר, when the time for song comes, that's when נשמע קולו, that of the תהום עליון, that the מלאך says that תהום עליון should open up and come down, and the depths, the lower תהום should the water should come up, and therefore נשמע בארצנו, which is ארץ ישראל. Why? כי עיקר הגשם נשמע בארץ ישראל, because the עיקר גשמים, the נס, the sustenance, the שפע, that's coming to ארץ ישראל first. That's where it's the clearest, the most direct connection, כי שם התהומות, היינו הניסים.

היינו אמונה, which is תפילה, which is תפילה, period. And therefore, and by the way, we fleshed out this idea about this, this עגלות standing between the תהומות and and also in the in the seventh in the seventh תורה, and we said also that this is an ענין of גאולה. We actually had fleshed out, we said that אין משיח, this is in the אות א' of the seventh תורה, we had said: אין משיח בן דוד בא אלא עד שתכלה פרוטה מן הכיס. And the way that we explained that is is well, I won't read it out, go back and listen to it, but we said that when when people start looking at nature and miracles and explaining it away, there's a scientific explanation.

We read the news. Why is it that, I mean, relevant now, politics, why are things happening the way they're happening, and we have a whole explanation, and we attribute it not to God. A person who spends all of their time watching the news, they're living in a godless world. Okay, not to say that you should or shouldn't know what's happening, but when you look at it as, you know, babies are falling from the sky, and if you don't do this, and you have to be worried about that, הקדוש ברוך הוא is choreographing everything.

And until the אפיקורסים, who have no אמונה in ניסים, they're the ones who cover over the miracles, they cover over השם's actions by some sort of an alternate explanation, until that is removed, we come out of that, we attach ourselves through אמונה, through תפילה, out of the חושך, that's when that's when the גאולה comes, and that's what it means that we attach the upper תהומות and the lower תהומות, it all comes together, we we bring out, everything doesn't have a Instead of having a scientific explanation for miracle, we have a miracle explanation for science.

Everything is is an expression coming from הקדוש ברוך הוא, but everything is זה לעומת זה עשה אלוקים. I heard, I think Rabbi Maimon mentioned עזאזל, there's a שעיר לה' and a שעיר לעזאזל. עזאזל, ראשי תיבות: זה לעומת זה עשה אלוקים. Everything has an equal but opposite כח in this world, that's what הקדוש ברוך הוא gave us, we have בחירה. ומצרים הוא היפך ארץ ישראל. The opposite of ארץ ישראל is מצרים, like we mentioned before, that ארץ ישראל, sustenance is based on rain, based on relationship with השם, and מצרים has its own system, it has the Nile, it's there, it doesn't need the rain, it doesn't need to reach out to הקדוש ברוך הוא.

וזה לעומת זה, כמו שכתוב: ומצרים נסים לקראתו, that מצרים was fleeing, it's a לשון of fleeing, לקראתו, but the the, just to read the note from Reb Chaim Kramer, fleeing against it by the by the ים סוף. He says fleeing implies putting a distance between oneself and another. Here, however, the Egyptians were נסים, they were fleeing against, meaning towards the water. רש״י says it was because of the great confusion on the Egyptian army, which was itself a miracle. And as mentioned earlier, ארץ ישראל is the land of ניסים and miracles.

It's that place of holiness, the site of the בית המקדש, which is synonymous with אמונה. Egypt, on the other hand, represents they were the most advanced scientific society. Their science involved magic, of course. פרעה wanted an explanation, he gave it to the Egyptian magicians to try to replicate the ניסים. "Just find me an explanation, find me something to hang my hat on." That's everything that's contrary to אמונה. And he wanted to, in order to break these false beliefs, הקדוש ברוך הוא performed the 10 miracles little by little, to to to attack, as a build-up, to attack every aspect, every nuance of any argument of science, air, water, land, fire, every element of this, to break that that philosophy until there was just clearly הקדוש ברוך

הוא, לילה כיום יאיר, and ultimately קריעת ים סוף, where it was יבשה בתוך הים, there was no difference. וזה לעומת זה עשה אלוקים, מצרים הוא היפך ישראל, זה לעומת זה, כמו שכתוב: ומצרים נסים לקראתו, שמצרים לעומת ארץ ישראל, לעומת הניסים, that מצרים was opposite ארץ ישראל, opposite ניסים, opposite אמונה. ובשביל זה אין מקום תפילה במצרים, that's why תפילה and מצרים are, so to speak, incompatible, כמו שכתוב: כצאתי את העיר אפרוש, that משה רבינו would go out of ארץ מצרים in order in order to daven. ובשביל ובשביל זה כשפגם אברהם בארץ ישראל, when אברהם אבינו on his level, whatever exactly this means, that there was a blemish, so to speak, in אמונה in ארץ ישראל, when בשעה שהבטיח לו הקדוש ברוך הוא על ירושת הארץ, that

הקדוש ברוך הוא had promised him about the inheritance of the land, אמר: במה אדע? What, how will I know? Asking for an explanation or or a proof is the opposite of of אמונה. So on אברהם's level, this was a פגם in ארץ ישראל, in אמונה, which is a בחינה of תפילה, above nature, above any explanation. על ידי זה ירדו אבותינו למצרים. So that there was the reciprocal of that, therefore אברהם's children went to מצרים, כי פגם באמונה. Because since there was a blemish now in אמונה, היינו ארץ ישראל, and to be in ארץ ישראל is is living with אמונה, so now this is not a פגם מצד הקדוש ברוך הוא, this is us.

If we, the more that we make ourselves into a כלי, the more that we are able to be מקבל and align ourself with a direct connection with הקדוש ברוך הוא. But now that there was a פגם on our end, בחינת ניס, ארץ ישראל בחינת ניסים, וירד יעקב ובניו למצרים, so יעקב who is נכלל תפילה, יעקב, י״ב שבטים we said align, representative of the י״ב שערים, the gates of the בית המקדש, the the the different avenues towards a relationship with השם, so יעקב ובניו are representative of תפילה, they were the ones who ended up going למצרים, ששם הפך הניסים, שזה לעומת זה, because מצרים is the opposite of ארץ ישראל, representative of the opposite.

Although מצרים is נכלל all the גלויות or like within גלות מצרים we'll see, וירדו דוקא יעקב ובניו, כי הוא פגם בארץ ישראל בבחינת תפילה, וירדו יעקב ובניו שהם בחינת תפילה. So therefore we see that when there was a פגם in ארץ ישראל, so that's where תפילה, so to speak, this open connection went into גלות, like that's what we saw by רבה בר בר חנה, that how do we know that we're not in a place of שפכי כמים לבך? Because we're still in גלות, שהם בחינת שנים עשר שערי תפילה.

Period. ועל ידי שעיקר התפילה הם יעקב ובניו כנ״ל, since עיקר תפילה is יעקב ובניו, על ידי זה לא זכו לארץ ישראל לבחינת תפילה אלא יעקב ובניו, כמו שכתוב sorry, again, ועל ידי שעיקר התפילה הם יעקב ובניו, since עיקר תפילה is יעקב ובניו, על ידי זה לא זכו לארץ ישראל, so in a positive sense, that's who is going to be זוכה to ארץ ישראל, it's going to go through יעקב ובניו, because תפילה, אמונה, ארץ ישראל are all in one vein, לבחינת תפילה אלא יעקב ובניו, it's only ארץ ישראל תפילה that is that is associated with יעקב and his sons, כמו שכתוב: כי ביצחק יקרא לך זרע, that it's only that of אברהם אבינו, that the נחלה, the ירושה of ארץ ישראל, it's only going to be

part of יצחק, ולא כל יצחק, not all of יצחק's children, only יעקב, because יעקב is the one who had this capacity, this תפילה, this this connection. וזה שאמרו חכמינו זכרונם לברכה: אין הגשמים יורדין אלא בשביל אמנה, that it's a it's a גמרא, but it says that אמר רב אמי over there: אין הגשמים יורדין אלא בשביל בעלי אמנה, שנאמר: אמת מארץ תצמח, when you generate אמת sprouts, right? We said that אמת is is is תורה, is this attachment to הקדוש, וצדק משמים נשקף, so then צדק is going to come from שמים.

רש״י explains over there, what does it mean בזמן שאמת מארץ תצמח, שיש אמונה במשא ומתן, when there's אמונה, a clear connection with הקדוש ברוך הוא, then אז צדק משמים נשקף, that's when the גשמים, צדקה, is going to come down. So it it's generated from us, and therefore it says that גשמים come down בשביל בעלי אמנה when people have complete faith over there. Okay, it's not focused on the אמת תורה connection, it's focused on אמונה. היינו בחינת ארץ ישר- אמונה over here is a cuz אמונה is built on אמת, but over there it's focused on the אמונה.

The first פסוק is: אמת מארץ תצמח וצדק משמים נשקף, okay? So it says: היינו בחינת ארץ ישראל, שהוא בחינת תפילה, בחינת אמונה. So that's why גשמים come from the תהומות, which we said is לשון ניסים, that's through אמונה, through תפילה that are תלוי in ארץ ישראל, והיא שותה תחלה, goes first to ארץ ישראל, ששם התהומות בחינת ניסים, כמו שכתוב: ותהם כל העיר. Again that's it just to bring another ראיה that גשמים come down to ארץ ישראל because of אמונה, again putting together גשם, תהום, נס, ארץ ישראל, תפילה.

וזה שאמרו חכמינו זכרונם לברכה: בשעה שהגשמים יורדים, when the גשם come down, it's such a symbol of ברכה, such a symbol of this open connection with הקדוש ברוך הוא over nature, אפילו פרוטה שבכיס מתברכת. Even something that's already blessed, even the פרוטה in your pocket, the money in your wallet will also be blessed. Once the gates of ברכה are open, it's open for everything. But how are we how do we see what we're discussing in this מאמר חז״ל, in the פנימיות שבו? פרוטה is a בחינת קול התור.

פרוטה is a לשון of the sound of the תור, which we said is the sound of the dove in ארץ ישראל, but we also said that the תור is like the שר, it's the עגלת, it's the מלאך, it's ממונה on ניסים between the תהום עליון and תהום תחתון. כדאמרו זכרונם ל- ואמרו זכרונם לברכה, that we said that this פרוטה is a לשון of תפילה also. האי, let's see, האי רודיא, this מלאך, דמי לתור, this מלאך that so to speak brings together the upper and the lower תהום, brings out the the ניסים, ופריטא ספוותיה, פריטא לשון פרוטה.

This מלאך has its mouth open, is smiling. The the פשטות of the גמרא, it says over here, לשון a לשון כסבור יבץ, שעל ידי כך נראה כשוחק, it looks like this מלאך is smiling, the מלאך is שוחק ושמח in a time when he's able to bring good news and גשמי ברכה לעולם. How does this happen? והוא עומד בין תהומא לתהומא, שהוא כולל משני התהומות, שהוא כלליות הניסים. Which the way that we explained earlier is, again, don't explain the miracles in terms of nature and science, explain nature and science in terms of רצון השם and הקדוש ברוך הוא, and in terms of miracle.

And that's where we open up the גשמי ברכה, that's why we open up the gates of blessing. וזה פרוטה שבכיס. And this is the that what does it mean that פרוטה בכיס is מתברכת? שפעמים נתכסה כח הניסים. There are times that the כח הניסים is בכיס, it's covered up. The פרוטה, the open the mouth, the open the relationship, the dialogue with הקדוש ברוך הוא, sometimes that seems covered up. Why? Like we said from תורה ז׳, because it it's covered up with an explanation, ועל ידי הגש- וממנו נתברכה הפרוטה, through the גשם, through the נס, through the miracle, through the תפילה, that's where the פרוטה becomes blessed, היינו הניסים דפריס סביבותיו, because when we open it up, we uncover it, that that's how the גשמים come

down, where and they ultimately come down to ארץ ישראל, the land of אמונה and ניסים, when we are able to identify, when we're able to identify and associate everything that happens in this world with הקדוש ברוך הוא, with ניסים, with the direct relationship, bring us ultimately to שפכי כמים לבך. And finishing up, ואלו בני האדם המכחישים כל הניסים, and there's these people that רחמנא ליצלן they cover up the ניסים, ואומרים שהכל דרך הטבע, they say everything is דרך הטבע, ואם רואים איזה נס, if they see a miracle, הם מכסים את הנס עם דרך הטבע, they give it an explanation, שאומרים שזה דרך טבעי, this is a there's a scientific explanation for it, this natural occurrence.

נמצא unusual, but natural. נמצא, שפוגמים בתפילה, so they're פוגם in תפילה. They take It's a It's a It's a פגם, it's a blemish, it takes away from the כוח התפילה, from the direct אמונה, כי התפילה היא ניסים שמשנה את הטבע, 'cause תפילה is associated with ניסים, which is deeper or deeper above, however you want to look at it, it's anchored beyond טבע. ופוגמים באמונה, שאין מאמינים בהשגחת הבורא יתברך, and they don't look at the world as השגחה. Again, הקדוש ברוך הוא did put nature and science in place, and there are ways that we can explain how הקדוש ברוך הוא operates, but that's not בתורת a source, and it doesn't have its own momentum, ופוגמים בארץ ישראל, and they're פוגם in ארץ ישראל, שהוא מקום הניסים,

כמו שכתוב: וקול התור נשמע בארצנו, like we said, the פסוק in שיר השירים, it's associated with this מלאך. וכמו שאמרו: ארץ ישראל שותה תחילה, that ארץ ישראל is the primary, he's the main character, right, he's the ball handler when it comes to when it comes to the שפע, הקדוש ברוך הוא interacts with the world, כי שם התהומות, that's where the depths are, מקום הניסים, כמו שאמרו: ותהם כל העיר, that the whole city was in amazement, it's לשון, התהומות is לשון of ניסים. ועל ידי זה צריך ליפול בגלות מצרים, and once there's this פגם, we go into גלות, חס ושלום, and we're in גלות, כי זה לעומת זה עשה, כנ״ל, because זה לעומת זה, מצרים is representative of the שער הכפירה, that that's where the תפילה

can't exist, where these are alternate explanations. It's where משה left before he davened. וכל הגליות מכונים בשם מצרים על שם שמצירים לישראל, because it causes צרות, it causes troubles, but a narrowness to כלל ישראל. Lastly, and now just to read it back into the פסוק that we started the תורה with, אות ו׳: וזה פירש: תהומות יכסיומו, that the depths are covered up. מי שמכסה את הניסים, those who cover up the תהום, they cover up the the the ניסים, ומראה על כל דבר שהוא דרך הטבע, and they show why everything is really דרך הטבע, ירדו במצולות כמו אבן, they'll sink to the depths.

What does it mean כמו אבן? אבן is a רמז to יעקב ובניו because of the פסוק by יעקב blessing יוסף, which we saw in תורה ב׳, the connection between יעקב and יוסף, the פסוק says: ותשב באיתן קשתו ויפוזו זרועי ידיו מידי אביר יעקב משם רועה אבן ישראל. He's complimenting and and giving a ברכה to יוסף based on his strength, and it says מידי, because of אביר יעקב משם רועה אבן ישראל, from there the shepherd of אבן ישראל. What does it say over here? That we're going to learn אבן as a contraction of אב ובנין, father and son.

משם רועה אבן ישראל, from there cultivated אבן ישראל, or shepherded, cultivated, תרגומו: אב ובנין. מצולות, so so so we're going to see in a second, okay, מצולות, it says: ירדו במצולות כמו אבן, it'll go to the depths like יעקב ובניו who went to גלות. In other words, תהומות יכסיומו, this is where we're going with it. When somebody covers over the ניסים, so they're detaching themselves from אמונה, it's a פגם in ארץ ישראל, so then יעקב ובניו, representative of תפילה, this direct attachment, goes into גלות, ירדו במצולות, 'cause what's מצולות?

It's a בחינת מצרים, שנאמר: וינצלו את מצרים, there's a פסוק that says that they emptied out מצרים from all of the gold and silver, but like a מצולה שאין בה דגים, like a trap that there's no דגים. מצולות is representative זה לעומת זה, מצולות is opposite תהומות. תהומות, תהום is ניסים, is ארץ ישראל, מצולות is ארץ is מצרים. כמו, like it says by אבן, אב ובנין, היינו יעקב ובניו, שהם בחינת תפילה, which are of the י״ב נוסחאות, בחינת ניסים, ובחינת ארץ ישראל. And that's why it says that's why it says: כמו אבן, לפי ירידתם, that it's in proportion, לפי הפגם שפגם בתפילה ובאמונה ובארץ ישראל, it's up to us to the extent that we detach ourselves, רחמנא ליצלן, חס ושלום, from a direct attachment to

הקדוש ברוך הוא, from seeing יד השם in our lives, השגחה פרטית. To that degree, כן צריך לרדת לעומק הגלות של מצרים. We dictate. הקדוש ברוך הוא gives us the ability to open the faucets in our connection, כמו שירדו יעקב ובניו למצרים כאשר אמר אברהם: במה אדע, ירושת הארץ, and to the extent that we are like was referenced by אברהם אבינו was פגם בארץ ישראל, to that extent, חס ושלום, we go to גלות. And just to finish off, that we had mentioned this by תורה ז׳ also, I think, in חיי מוהר״ן, אות ג׳ it says, זה לשונו over there: סיפר שהיה אצלו הבעל שם טוב, that it says that the בעל שם טוב came to רבי נחמן Right?

So he says, ושאל אותנו, so he asked us לומר לו פירוש על אותו המראה to explain this this dream, this vision that he had, ולא ידענו להשיב לו דבר. We didn't know how to explain. אחר כך הראיתי לו התורה. I showed רבי נחמן the תורה, says רבי נתן, צהר תעשה לתיבה, which is תורה י״ב, which again is we'll see, שכתבתי כנ״ל that I had written over, וראה והסתכל בה. And when רבי נחמן saw it, אחר כך ענה ואמר מתלמידי יותר מכולם, that רבי נחמן understood that he understood the depths, and and we were able to associate this, and he understood the vision through the תורה that he had taught, כלומר meaning שעתה that now he understood through this פירוש the vision, כי עכשיו אני יודע

היטב הענין because now he understood. ואחר כך גמר התורה דמשפטים, then he learned תורה ז׳, and over there it talks about אמונה and ארץ ישראל, and this idea about being פוגם in ארץ ישראל, and אמונה going going to גלות מצרים, ושאלתי אותו אם זה שייך להמראה הנ״ל, and I asked him if this was שייך. השיב שענין המראה כבר גמר מקודם להשיג הענין בשלימות, and he said that now, "Yes, I understood the vision completely," and afterwards קיבלתי ממנו תורה זו יום חתומו, and that's when רבי נחמן gave over this תורה.

And we see that these תורות go together. Amazing, no words, but okay, until until next week, please do say hello, and I hope that I hope that you're gaining as much as I am. Okay, thank you. יישר כח.