Mitzvos Hashekulos Torah (16)

Okay. We're in the middle of learning about the bris of Tyra. And the mashgiach was describing to us the milestones of what like what happens to a person and what Tyra has the capacity to transform a person. And the last thing that we learned is the the unbelievable power of Tyra that it has to be makadesh a person and to be makadesh the thought process of a person and how the kedusha of how the Tyra goes down into a person's body literally and is makadesh them. It's interesting that in order, you know, it's brought down in the story of Hazali even that in order to be zocheh to Tyra, you have to kind of reject the pleasures of this world. But what he the mashgiach says that what we learned last time is that one who attaches himself to Tyra, one of the results is rejecting the pleasures of this world. So it's like a positive cycle that happens that as a person steps away from the luxuries of this world, like for example, sometimes what's practical for us in our madrega is that sometimes for example, let's say you'll have a job and your job is bringing in enough money to support your family. But if you'll devote yourself to some investing on the side, you can double that and you can have live in have a much larger house and when you have to marry off your kids, you can make a much more stunning weddings and you can have the car you always dreamed of. But if you're doing investments on the side in addition to your job, you're not um you're not holding in your vomit, that's for sure. So instead you decide to give up all of that and to do your 9-5 like you're supposed to, and bring home enough parnossah for your family, and you spend the rest of your time learning Hashem's Torah. And you may have friends that become ostentatiously wealthy. And when you meet them by a simcha, it's obvious that there's literally wealth dripping out of them. And it may even make you feel bad sometimes. You may even sometimes think to yourself, you know, I was just as smart as he is. I could do that also. It might even be hard for you sometimes until you have that reality check and remind yourself that no, you chose Torah. But here's what happens. Once you choose Torah, so that was a that was walking away. You walked away from taanugai olam zeh. Even if you're living in a nice house with a nice car, and you're paying for tuition, and so on, but in a certain sense, you walked away from from from taanugim. And you embrace the orach Torah. When you do that, the Torah starts to imprint itself on you, and suddenly the taanugim mean even less to you. And eventually, you start looking around at one of these fancy weddings and seeing, you know, all the wealth and be like, "Seriously? This is what got you got people so excited? You know, I learned a k'tzais last night." You know, and you literally could start and the and the cycle continues. As you invest in Torah, you become less interested in taanugim, and as you become less interested in taanugim, you invest more in Torah. So, that's that's the the cycle that we started last the last time we learned. Kedushas haTorah keitzad hi po'eles ba'adam? How does Who asks a question like this? That's why we learn this safer. How does the kedusha of the Torah affect the person? Like, what happens? How does this process work? The Gemara in Megillah daf yud alef amud beis, "Umar Rav Huna amar Beina acher kedusha." Why did Chazal establish the bracha of Ata Chonein, which is about bina, about understanding, after the bracha of Ata Kodesh, which is about kedusha? Shenemar because it's a pasuk V'hikdishu es Kodesh Yaakov es Elokei Yisrael ya'aritzu. Right? That's it talks about the kedusha that they'll make Kodesh the Kodesh Yaakov. V'sameach Levi Ya'akov Yisrael bina. And those who are like distorted uh distorted ruach will learn bina. But the point is you see that the first step is kedusha and the second step is bina. Kedusha meviah lidei bina. Okay? So this is a rule that we just learned. Now we have to understand it. But kedusha leads to bina. V'ein Yisrael einu la'arach. It's very rare. If you've been learning the safer with me from the beginning, you know he doesn't say this often. He says we have to be we have to talk at our length about this a little bit. Ki kano leinu lingoya because now we are about to touch divrei mamukim l'mida'i, very deep things. We're about to touch something deep. So get ready, fasten your seatbelts. Eis Sub B'Shmais Rabba perek mem alef gimmel. Vayeiten El Moshe as k'sisa Hashem handed the luchos to Moshe Rabbeinu. The Medrash says hey hey dalet hadohu d'chsiv that's what it means when it says ki Hashem yeiten chochma, Hashem gives wisdom mipiv da'as u'svuna, from his mouth comes da'as and bina. G'dolah ha'chochma u'g'dolah mimenu da'as u'svuna. Chochma is great, but even greater than it is da'as and tvuna. Haveai ki Hashem yeiten chochma right? Hashem gives but to the one he loves me that from his mouth comes it's much closer. Do you have a rash like ish? One of them said to Marshall to a king King that had a son is very famous Marshall. Bob base I say for >> [snorts] >> his son came home from school. What's a time with my other he saw a dish in front of his father. Not his father took quite a piece of it but not the line gave it to his son. My also been knowing what did his son say on my way. I want what you are eating. I don't want you to just give me a piece. I want to take from what's in your mouth. I want what you are eating. It's an interesting thing I've noticed that kids love eating off their father's plates. It's amazing thing you can watch in a family. You can serve a kid dinner and the kids like I don't want to eat this. I don't like this but if his father sits down with a plate of the exact same stuff the kids like oh you make it look so good and the kid wants it off his father's plate. There's just something I want what you are eating. I want what my father's eating. So gives what's in his mouth. What else? What did he do? He gave it to him. The llama why I'll show you because he loved him not something like that. He gave from what was in his mouth. I shall meet her. I shall give her. I shall give wisdom. Excuse me. The chamisha umichaveh vayoser. But those that Hashem loves even more, mipiv daas Hashem Those Hashem loves more he gives from his mouth. Daas Hashem half leiv peleh. Chachma im asher lomad meirabei. Chachma is what you what he learns from his rebbe. The heicha Torah shekiblu misinai. Right, the Torah itself is going to be michalek now between chachma and bina. Chachma is what a person receives. The information that you receive, what you hear and share is chachma. Chachma is asher lomad meirabei. V'gam asher melamdin lo over b'mei eemai. Also what a person learns before he's born, what the malach teaches him, that's chachma. What's bina? So bina is the lashon of ben, a son. Because it's what chachma gives birth to. When I give you chachma, you can do something with that. You can learn something from it. The chachma gives birth to a ben, that's bina. Bina chuma asher meivin davar mitach davar. Bina is when you can understand something from something else. The Hagra kosav al birchas ata chonein. The Hagra writes in the bracha that we say about ata chonein of daas shehu asher yair meizon einei libi l'havin mei'atzmi. It's what the eyes of his heart understand on their own. Meaning it's the things that it's the chachma that's between the lines. It's the things the nuances. It's the subtleties. It's the realizations. It's the clarity that you get. That you can You ever learn You ever learn something and you're like, "Oh, the shot is A, B, and C." And then the next day you learn it and you're like, "Oh, the shot is A, B, and C." Like, yeah, that's what you said yesterday. I know, but now it just went from to be there. It just got It got richer. It got deeper. I see the contours. I get it better. It clicks better. It's deeper. Or I understand something from it. Or I'm seeing a pattern. It's the parts that are not the actual information that you learned, but the subtlety and the richness and the sense that you get when you learn Torah, that's bina. That's the present that Hashem gives that you can't hear from a rebbe. That's what comes along with your chochma. It's what your chochma gives birth to. Daas is the higher idea of Torah. Daas is the absolute clear knowledge. Daas is the fullness of everything. It's both chochma and bina. So chochma is given. When a person gets chochma, it's given to him. Person is Hashem gives him chochma through his rebbe. Hashem gives him chochma. Hashem gives him chochma. Bina doesn't come like that. Bina you have to be given to. So he says daas is given who gives it. It's given by Hashem. It's a gift that comes from Hashem's mouth. It's where the soul and the Torah is. That's where the the root of the soul and the Torah is. It's where they lie. They're not given to them. And neither of them are detached from there. If you remember last time, we learned in Chaim that although all souls and everything that we do and everything that exists, comes down world beneath world beneath world until this world, and it's very far removed from the way it was by the kiss say of cover, but tire is not that way. I could just borrow stays attached to the tire. The tire remains on its highest madrega even when it comes down into this world. That's what he says on the shamanish ara mush rash sham tomit. Just like the tire is just like the tire is always rooted in a condition borrow like we said the martial about the the father that says I want to go with my daughter. I could just borrow when we learn tire it's it's the tire is not detached from its source in shamayim, but it's still drawing from the highest places in shamayim. You who are learning the tire are also attached to the higher sources in shamayim. In Adam has a neshama that's at the same time. We don't It's a very very big misconception. If you only learn this safer to get rid of this misconception, it's good. I okay. It's a misconception that we have that our neshama is a little white floaty thing inside of our bodies that keeps us alive. Okay, I mean they the Gamara says in brock is that the neshama is my malik like off but from the swarm we learn that that's just the lowest part of the neshama. It's like the foot that goes into a shoe. The goff is the shoe and the very bottom of your body goes into the shoe. Is that your whole body your foot? It's a whole big thing on top of it. Person's neshama is giant. We don't have a saga how great our neshama is, but our neshama is rooted in the same place that the tire is rooted in. Israel erisa the culture hadu. As we reveal the deeper parts of the Torah, we reveal the deeper parts of our own neshama. Ach kesher zeh, but this kesher can can you feel right now your neshama connected to the kisei hakavod? No. And as we tumble around in this very uh dark world, it's sometimes hard to even imagine that there's parts of our neshama that are holding on to the kisei hakavod. It's hard to imagine that. Um So, he says this kesher is tamir venelah. It's it's hidden. Your root in shamayim, it's hidden. You don't you don't feel it. You don't feel connected. Verak berayiv kedusha with tremendous kedusha va'avoda. If a person works hard over a lifetime to embrace kedusha and the service of Hashem, who is he he could achieve lesham etzmi meno a little a little sense of it. It's worth it a It's worth a whole life's work to taste that. A little sense for a person to sense the kedusha of his neshama. Hatorah hakadosha nitna lanu. The Torah was given to us. Moshe Rabbeinu alav hashalom horid eisam lema'alah lematah. Moshe brought it down from above to below lelamed ulkayemah to teach it and to fulfill it. Ulam hadaas vehathvunah But daas and tvunah as we explained that that nuanced understanding nitna mitoch piv Hashem baruch leMoshe amel bo bechol kocho. You want to get tvunah? You want to get binah? You want to get more than just the information of Torah? You want more than just the words of Tyra. You want the Malachim, the sense of Tyra, the nuances of Tyra. You want to be able to understand from what you're learning how to connect to other Sugias and other areas in your own life. You want to be able to do that. So he says that's for someone who works very hard with all of his energy. The Niyah and he becomes may I have a vote shall I come to Shavar he becomes from those that I could just borrow who loves. My give lion had the volume. How high are these words? Misha Zoy hello there. Someone who is like him to this does think think about these words. It's hard to even say. Does coin I yesh boy. He has the does of his creator inside of him. The lion and not only that Ella Kasha who be by ray. He's attached to his creator the Kasha high the living connection the high and he will say while he's alive in this world. So look at the journey that we've gone on. Even though I could just probably put on the show me into a physical body and even though we have a yet Sahara and even though we live in a world that's so rough like from Kadusha. But I Shem gave us a way to wake up those deeper parts of our Neshama and that's the Tyra Kadusha which also is rooted in the highest highest parts of Shamayim. And if a person if a year applies themselves to learning Tyra with all of their energy and they work hard and they toil on this mission of understanding Tyra doors open up for them that they wouldn't believe. I don't know if you remember when we went on the retreat that for the Shabbos retreat where she Shiva was talking about this by the Q&A how a person applies himself to learning and he says it's like he was expressing that it's pretty obvious that he was talking about himself, and he was saying that it's shocking how much opens up for a person who really gives themself over to learning Torah. You remember that? Like like like it's like you'll be he kept saying you'll be surprised. You'll be surprised how much opens up. But the Mashgiach here is saying it's not just about information. It's not just that you'll have tons of information. The Torah is not two-dimensional. It's not even three-dimensional. It's hundreds of dimensions. The more a person applies themself to Torah, the more they understand the nuances of Torah, the flavor of Torah, the sense of Torah, the ratzon of the Torah, what Hakadosh Baruch Hu wanted to give over. Reb Nachman used to use this phrase sometimes. And sometimes there's a concept that he says that you have to talk about it around it around it around it around it until you smell it. Like it's such a delicate concept that there aren't even words for it. You have to just talk around it and around it and around it until you like I think I see what you're trying to say. You can just sense it. That's binah. That's not chochmah. That's the sense of Torah that people like Reb Nachman were zocheh to. And that's what we have awaiting us if we apply ourselves and we try to learn as diligently as possible and try to make the the moves that we need to make in order to apply ourselves with that all of our energy to learn Torah. Yeshurun Yaakov.