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Sefer Tomer Devorah: Chapter 8 - Rectifying the Students' "Netzach" and "Hod" By Learning Mikra
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This Torah class is brought to you by
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Okay, welcome aboard. Welcome everyone
to today's Tanya DeVorah. We're in perek
ches
and perek ches talks about the middos of
netzach, hod, and yesod. We already
spoke about
uh netzach and hod yesterday together in
the sense that
one needs to uh assist and support
limudei Torah in every possible manner,
financially, with action to provide them
with their needs, and not just basic
necessities, but uh ritzonam.
This way they will they will not be
uh nisbato from Torah. Now we learn
another aspect of supporting
the middos of netzach and hod, which are
known as limudei Hashem. They are, so to
speak, the students of Tiferes. Remember
we had in perek zayin
that the way that uh a Tiferes has to be
careful not to be misgo'ah over their
talmidim, which are netzach and hod,
which are called limudei Hashem.
Oid tzorech ha'osek ba'Torah.
One who is engaged in Torah also needs
she'yilmad mikol adam, to learn from
everyone.
Kedachasiv, like it says, mikol melamdai
hiskalti.
From all of my teachers, I've become
wise.
Ki ein ha'Torah mishtalemes etzel rav
echad.
Torah will not be complete till if you
learn from one rebbe. In other words,
let's say a person says, "Okay, I
learned in this particular yeshiva, and
I only follow that approach, and uh
everybody else is off the beaten path."
So the the Torah will not be complete by
such a person. Actually, this is based
on the Gemara in Avodah Zarah.
On daf yud tes, the Gemara says, kol
halo yelamed Torah merav echad ein ro'eh
siman bracha le'olam. Someone who learns
Torah from one rebbe
will never see a sign of blessing.
However, that Gemara concludes that it
depends. If we're talking about svara
and logic, you should learn from many
rabbanim. If we're talking about the
text and the girsa,
one should learn beki'us only from
one rebbe
because uh otherwise it will be
confusing to a person.
V'keivan she'nasah talmid lakol, once a
person becomes a rebbe, a student of any
of everyone,
so then he is a fitting talmid.
Zocheh le'hiyos merkavah el netzach
v'hod. He now becomes a resting place in
a chariot for netzach and hod, limudei
Hashem, that are the students of God.
D'hamashpi'a eilav Torah,
one who influences
Torah to students who b'madregas
Tiferes.
He's on the level of Tiferes. So Tiferes
is like the rebbe, and the students are
netzach and hod. And when one becomes a
student of everyone, they become a
talmid of everyone, we apply the rule
mikol melamdai hiskalti.
V'harei bei oiseh yoshev v'lo yelamed,
when the first person sits and learns,
zocheh el ha'Tiferes she'yashpi'a
b'netzach v'hod. He is zocheh that
Tiferes
is influencing netzach and hod. V'hu
b'madregas osam anash. Now the person is
actually on the madregah of netzach and
hod.
And thereby he becomes a merkavah to
netzach and hod.
Now, the next is a very interesting
comment. Binei bei oiseh yelamed mikra,
when a person learns Chumash,
she'hu min ha'yamin, which comes from
the right side,
yeish lo yichus prati el ha'netzach. He
has a specific relationship with the
middah of netzach.
U'vei oiseh yelamed Mishnah, when a
person learns Mishnayos, she'min
ha'smol, which comes from the left side,
yeish lo yichus prati el ha'hod. He's
specifically connected to hod.
So to me it's very interesting that
Chumash would be uh compared to the
right side,
and Mishnayos would be compared to the
left side, as if Chumash is middas
ha'rachamim,
and Mishnah is middas ha'din.
However, it's interesting, there is um
a kovetz called Kovetz Tzefunois, which
was published in Bnei Brak in taf shin
mem tes.
He brings from Reb Shmuel Luria in the
name of the Gra,
and this is quoted in the sefer
uh Maggid Devarav on page tzach,
that
the Medrash tells us, shishim heimah
malachois, refers to the 60 masechtos.
But the Recanati brings
that there really 63 masechtos,
and the remez is, y'hi libcha gas p'hem.
And if you count Bava Kamma, Bava
Metzia, Bava Basra as three separate
masechtos,
then it comes out
there's 65 masechtos.
So if there's 65 masechtos, it comes out
like this, says the Gra.
The 24 books of Tanach plus the two
luchos correspond to the shem Havayah,
yud kei vav kei, which we know is the
right side, middas ha'rachamim.
And the 65 masechtos, which is gematriya
65, alef dalet nun yud, is middas ha'din
from the left side.
So that would coincide and be uh fit in
well with what the Tanya DeVorah is
saying is that Chumash comes from the
right side, namely Torah she'bichtav is
the right side,
the shem Havayah, and Mishnah, Torah
she'b'al peh, is the left side, which is
middas ha'din.
However, we point out that this would
seem to be at odds with the teaching of
the Gra,
that middas ha uh Torah she'bichtav is
usually associated with middas ha'din.
For example, Torah she'bichtav says 40
malkos, and the rabbanim say 39. Torah
she'bichtav says an a Moavi can Moavis
cannot marry into the kahal Hashem, and
the Torah she'b'al peh says she could.
That's why David ha'Melech says, samar
mipachdecha besari, u'midvarecha
ya'areisi. I'm afraid of your dibur in
the Torah she'bichtav that says, lo yavo
Amoni Moavi b'kahal Hashem.
Sos anochi al imrasecha, k'motzei shalal
rav. But I rejoice over your amirah,
which is the Torah she'b'al peh. This
all indicates that Torah she'bichtav
is more uh strict than the Torah
she'b'al peh. That's why the Gra says
the Torah she'b'al peh uh refers to God
as Rachmana, the merciful one, because
from the vantage point of Torah she'b'al
peh, the Torah is rachamim. That's why
in the Gemara we find amar, amar, and in
the Chumash, vayidaber, because Chumash
is Torah um middas ha'din, and Torah
she'b'al peh is middas ha'rachamim. So
that would seem to be at odds with what
the Tanya DeVorah is saying over here,
and uh that's discussed in a footnote in
the above-mentioned sefer on page chof
dalet and chof hey. But here the Tanya
DeVorah is clearly saying that Chumash
is
Torah she'bichtav, and Mishnah is Torah
she'b'al peh. Meaning, excuse me,
Chumash is
middas ha'rachamim, and Mishnah is
middas ha'din, and the Gemara is both.
The Gemara is like Tiferes. A Gemara
hakol ba'kol. The Gemara incorporates
everything. She'mevi'a rayah l'dinei
ha'Mishnah min ha'k'suvim, because it
brings evidence to the words of the
Mishnah from the pasuk. Harei zeh tikun
shel heim yachad. So in other words, by
learning Chumash, you're mesakein
netzach.
By learning Mishnah, you're mesakein
hod, and by learning Gemara, you're
mesakein both of them together. And
b'ezras Hashem, tomorrow we will discuss
how a person can train themself in the
middah of yesod. Okay, on that note, I
wish everyone an amazing day. Shki'ach.
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