פרק כ״ט פסוק מ״ו. כ״ט מ״ו. Maybe in the Chumash it will be the previous pasuk as well: ושכנתי בתוך בני ישראל והייתי להם לאלהים וידעו כי אני ה׳ אלהיהם אשר הוצאתי אתם מארץ מצרים לשכני בתוכם אני ה׳ אלהיהם.
Ramban: לשכני בתוכם על מנת לשכון בתוכם לשון רש״י. ושימוש הלמד בתנאי כזה איננו נמצא.
Meaning Rashi understands that Hakadosh Baruch Hu is saying the condition, a תנאי קודם למעשה, a condition upon which I took B'nei Yisrael out of Mitzrayim is that leshachni besocham, that my shechinah should dwell amongst them. The Ramban says that you don't find lamed used that way, that's not one of the meanings, you don't find that meaning ever expressed by or associated with the lamed. Vitachen sheyomar, no, maybe what the pasuk means is וידעו בשכני בתוכם כי אני ה׳ אלהיהם אשר הוצאתי אותם מארץ מצרים כי ידעו כבודי ויאמינו שאני הוצאתי אותם מארץ מצרים.
Maybe what the pasuk means is when I will be shochen, when I will dwell in their midst, so then וידעו כי אני ה׳ אלהיהם. והוא כדרך ויהי דוד לכל דרכיו משכיל.
Ramban says that sometimes we find the lamed as a replacement for the beis. So if you would have the prepositional beis, if the pasuk would say ויהי דוד בכל דרכיו משכיל, so David was a maskil in everything he did. Everything he did was done on such a high madregah. He was a maskil in everything he did. כי בחרת לבן ישי, no, isn't the idiom הבוחר בעמו ישראל באהבה? Asher bachar banu, isn't the idiom bechirah with the prepositional beis? It is, but that's what the Ramban is proving, that sometimes the lamed can substitute, that that is a usage that we know of in lashon hakodesh. ויהי דוד לכל דרכיו משכיל is the same as bechol drachav. כי בחרת לבן ישי is the same as כי בחרת בבן ישי. על אשר המריתם את פי למי מריבה
again means you rebelled against me in Mei Merivah, beis, but you see that the lamed can function in place of the beis. So too, maybe that's how we should teitch our pasuk, as though it were written beshochni besocham, in which case we would understand what it means, that beshochni, when I am shochen besocham, then veyadu, as a result they will know. והאבן עזרא אמר כי לא הוצאתי אותם מארץ מצרים רק בעבור כי אשכון בתוכם וזהו תעבדון את האלהים על ההר הזה ויפה פירש.
Meaning often the Ramban's vitachen is that this is nitan lehe'amer, but lema'aseh there's a better pshat. That's what vitachen means, that there's no pushback against this, you could have said this, it's not open to Rashi's, to the objection I have against Rashi, that that's not a shimush of the lamed, but vitachen but lema'aseh there's a pshat which is more emes'dik. And that's the Ibn Ezra's pshat. So what's the difference between the Ibn Ezra's pshat and Rashi's pshat? כי לא הוצאתי אותם מארץ מצרים רק בעבור כי אשכון בתוכם.
So there's a big difference between saying that you're doing something on the condition that, or you're doing something for the exclusive purpose of. If הרי את מקודשת לי על מנת שתתני לי מאתים זוז,
that doesn't mean that הרי את מקודשת לי for the purpose that you give me masayim zuz, it means on the condition that you give me masayim zuz. You want to... audit the course. So the professor says you can audit the course on the condition that that you don't ask questions because I'm meshubad to the students who are registered. So it doesn't mean that the purpose of your auditing is not to ask questions. It means that that's the condition on which it happens. So that's the difference between Rashi's pshat which the Ramban is docheh and the Ibn Ezra's pshat which he accepts is that according to Rashi, the lishochun the lishochun translates on the condition that. The Ramban says in lashon hakodesh, the lamed doesn't have that meaning. As opposed to as opposed to the Ibn Ezra's pshat that the lamed means for the purpose of. Well, so that you takeh do. The lamed indicating for the sake of, for the purpose of, that is a common usage of and meaning of the lamed in lashon hakodesh. Let's try to continue here, b'ezrat Hashem. V'im kein, if you learn pshat like the Ibn Ezra and the Ramban endorses the Ibn Ezra, יש בענין סוד גדול. לפי פשט הדבר השכינה בישראל צורך הדיוט ולא צורך גבוה.
Meaning on a nigladik level, Shchina b'Yisrael is tzorech hedyot v'lo tzorech gavoah. Aval, meaning, but what emerges from this Ibn Ezra is that the pshat is that it's tzorech gavoah. And as reflected in the following psukim: אבל הוא כענין שאמר הכתוב ישראל אשר בך אתפאר. ואמר יהושע ומה תעשה לשמך הגדול. ופסוקים רבים בו כן.
Ivah l'moshav lo. פה אשב כי אויתיה. The last one is the tricky one to understand why the Ramban is quoting it: v'katuv v'ha'aretz tizkor. So what is tzorech gavoah mean? So this is a perfect illustration of I think we spoke once that kulei alma modu that a person is only supposed to be osek in nistar לאחר שמלא כריסו בשר ויין after he's a very very big talmid chacham in nigla. And we commented that I don't know if this is one reason or one dividend but whichever it is, is that nigla doesn't tell you what nistar means but it tells you what nistar doesn't mean. Nigla establishes boundaries of what can be true, what can't be true. And there's never a machlokes between nigla and nistar as all the yodei chen tell us. Tzorech, before we know what tzorech gavoah does mean, what tzorech gavoah can't mean and therefore does not mean: Hakadosh Baruch Hu doesn't need anything. Right? As the Rambam tells us in the beginning hilchos yesodei hatorah שכל הנמצאים צריכים לו והוא אינו צריך לו להם ולא לאחד מהם.
And if one would imagine that nothing else existed, is לא יבטל הוא לביטולם. So tzorech gavoah doesn't mean that Hakadosh Baruch Hu has needs which are being provided for. There is no such thing and it's just to understand what's at stake when one tries to understand nistar without being anchored in nigla, it's a kfiradik concept that Hakadosh Baruch Hu has needs. It's a distortion of the concept of elokus. So what does it mean? So if you take a look in the Nefesh Hachaim, if you have if you can press a couple of buttons and magically come up with the Nefesh Hachaim שער א פרק ט. Everyone has a phone? We should send it on the phones or something? Yeah. Yeah. Yeah, can you send it on the phones? This is just a trap to find out who has a smartphone who doesn't have a smartphone or something and you all fell for it. Aleph Tes, I'm sorry, Aleph Tes. At the beginning of that? From ולכאורה אכתי למה הוצרכו. I mean we could begin over here but velichora, do you see where ולכאורה אכתי למה הוצרכו is? And maybe from there till the end. Everyone has it? Okay so if you take a look raboisi. The part of the context is that the Nefesh Hachaim is talking about the Keruvim kmo a Gemara in Bava Batra. And the Gemara in Bava Batra this is what the Nefesh Hachaim quoted at the beginning of perek ches, that's not what you have in front of you but that's just the context that there's a machlokes רבי יוחנן ורבי אלעזר how the where the Keruvim the Keruvim that were on top of the Aron so where did they face? So רבי יוחנן ורבי אלעזר: חד אמר פניהם איש אל אחיו,
they're facing each other and חד אמר פניהם לבית, no they're looking out. ולמאן דאמר פניהם איש אל אחיו the one who says that they're facing each other that the two Keruvim are facing each other ha-ksiv u-pneihem labayit? Excuse me למאן דאמר פניהם לבית הכתיב ופניהם איש אל אחיו de-metzaded idudei, meaning it's sort of if you imagine the one keruv is here and the other is here so they're not directly looking at each other but it's somewhat at an angle somewhat slanted. The Nefesh Hachaim is explaining what that represents. ולכאורה אכתי למה הוצרכו להעמיד ב' הכרובים מצודדים הלא הכרוב האחד שרמז עליו יתברך שמו,
the two Keruvim represent, the Nefesh Hachaim has been explaining, one represents Hakadosh Baruch Hu and the other represents Knesses Yisrael. So meila, the sort of the angle at which the keruv representing Knesses Yisrael is sort of represents that we're not totally focused on Hakadosh Baruch Hu. We're also focused on the mundane. So we're hopefully to a large degree focused on Hakadosh Baruch Hu but to some degree we're focused on the mundane. That's why we're not facing frontally Hakadosh Baruch Hu but there's an angle. But says the Nefesh Hachaim but ולכאורה אכתי למה הוצרכו להעמיד ב' הכרובים מצודדים הלא הכרוב האחד שרמז עליו יתברך שמו היה צריך להעמידו ישר ממש.
Hakadosh Baruch Hu's not distracted. His attention is not divided. אומנם העניין כמו שכתבנו, this is the entire theme of certainly of shaar aleph of Nefesh Hachaim. העניין כמו שכתבנו שהתחברותו יתברך כביכול לעולמות ve-ha-kochos kulam and all the forces of existence ve-chol sidreihem ve-his-kashruteim and all the arrangement of those kochos and the interplay the interconnection between them. וכן כל סדרי הנהגתו יתברך עמנו and all the ways of governance Hakadosh Baruch Hu's governance over us הוא כפי שיעור התנועה והתעוררות המגיע עליהם ממעשינו למטה. All of that is commensurate is a direct reflection of what we do. Of what we do. Earlier the Nefesh Hachaim quoted the Midrash of ה' צלך על יד ימינך that Hakadosh Baruch Hu is compared to our shadow. What does it mean... Hakadosh Baruch Hu is compared to our shadow because your shadow does whatever you do, right? If if you extend your right arm, so then your shadow extends its right arm. You extend your left arm, so then your shadow will extend its left arm. So that's what it means הקדוש ברוך הוא השם צלך is כמו שאתה הוה עמו, the way you are with Hakadosh Baruch Hu, כך הוא הוה עמו. You're thinking about Hakadosh Baruch Hu, so then Hakadosh Baruch Hu is mashgiach on you. Kevayachol he's thinking about you. You're maseiach daas, so then כביכול הקדוש ברוך הוא is maseiach daas. He he's not he's not mashgiach. Right? That all of it is כפי שיעור התנועה וההתעוררות המגיע אליו ממעשינו למטה. That's why Hakadosh Baruch Hu created the world. וכפי זה השיעור משתלשל ונמשך גם אלינו למטה פנים שוחקות ומסבירות.
So to the extent to which we're focused on Hakadosh Baruch Hu, Hakadosh Baruch Hu's focused on us. To the extent that we're as it were joyfully smilingly oved Hashem, so to that extent Hakadosh Baruch Hu is besimcha looking down upon us. Lachem, that's the pshat says the Nefesh HaChaim, גם הכרוב שרמז עליו יתברך שמו היו גם כן צריכים להעמידו מצודד מעט.
The same way we're partially distracted from Hakadosh Baruch Hu because of our preoccupation with the mundane, so to that degree כביכול הקדוש ברוך הוא is Kevayachol is distracted from us in the sense that that limits, diminishes the midas hahashgacha. Kefi shiur hatzidud again to the exact same angle, whatever the measurement of the angle is of our distraction as it were, so it's going to be the same measurement of the angle כפי שיעור הצידוד של הכרוב שרמז עלינו מזה הטעם. Skipping the Hagah. Velachen בעת קריעת ים סוף אמר הוא יתברך למשה מה תצעק אלי דבר אל בני ישראל ויסעו.
A peladik pasuk. Ma tizak elai? It's an eis tzara. So Moshe Rabbeinu's davening. What's Hakadosh Baruch Hu telling him מה תצעק אלי דבר אל בני ישראל ויסעו? ורצונו לומר דבדידהו תליא מילתא.
It's not כביכול הקדוש ברוך הוא saying they're in the driver's seat not me, so what what do you what do you want from me Moshe Rabbeinu? שאם המה יהיו בתוקף האמונה והביטחון, if they'll have the full strength and conviction of emuna and bitachon, ויסעו הלוך ונסוע אל הים and they'll plunge headfirst straight into the the sea, סמוך לבם לא יירא without any trace of fear, מעוצם ביטחונם שבוודאי יקרע לפניהם. Because of the force of their bitachon that it'll split before them, so then that's what will happen. אז יגמרו על ידי זה התעוררות למעלה then they'll affect whatever needs to be affected in the olamos haelyonim which determines what happens in this world, שיעשה להם הנס ויקרע לפניהם. וזהו לסוסתי ברכבי פרעה דמיתיך רעייתי.
Again the raya in Shir HaShirim is Knesses Yisrael. So I the דוד הקדוש ברוך הוא compare you my my my raya to the horse in the chariots of Pharaoh. So what does that dimyon mean? ורצונו לומר כמו בסוסי פרעה שהיה היפך מנהגו של עולם.
Minhago shel olam is Sheharocheiv manhig hasus. The rider is the one who's conducting and dictating to the horse. But by Pharaoh and his chayilo when they were going to into Yam Suf, in Yam Suf Hakadosh Baruch Hu made a miracle that the opposite happened. הסוס הנהיג את רוכבו. So the horse was dictating to the Egyptian, to the rider, כמו שאמרו רבותינו ז"ל. Ken, so that's the mashal, כן דמיתיך והמשלתיך רעייתי על זה האופן ממש שאף שאני
described in Parshas Vezos Haberacha as Rocheiv aravos Rocheiv shamayim. So really I'm the one who's on top and really I'm... I should be dictating to you, so עם כל זה כביכול את מנהיגה אותי על ידי מעשייך,
but I gave you a blank check that you'll determine how I act with you. דכביכול את מנהיגה אותי על ידי מעשייך, that you're directing me through your actions. Meaning שענין התחברותי כביכול לעולמות, to what extent kivyakol I am connected to the world and to what extent therefore my shefa b'kach comes down into the world and for you, is exactly and precisely הוא רק כפי ענין התעוררות מעשיהם למטה. It's going to depend upon you, right? It's incredible. So we're in the driver's seat. That's what it means לסוסתי ברכבי פרעה דמיתיך רעיתי. We're in the driver's seat. וזהו שאמר הכתוב רוכב שמים בעזרך. וכן מה שאמרו רבותינו זכרונם לברכה
ha'avoda tzorech gavo'ah. Right? So the same phrase as our Ramban, correct? v'ha'avoda tzorech gavo'ah. So it's clear from the nefesh hachayim that what the phrase tzorech gavo'ah means is that al pi nigleh, al pi nigleh, so mitzvos are designed to impact us. The Rambam says, I think it's the last halacha of hilchos tmura. hilchos korbonos. Yeah. tmura is in korbonos, yes. It's the last thing in hilchos tmura. Thank you. Yeah. ורוב דיני התורה אינן אלא עצות מרחוק מגדול העצה. The posuk in yirmiyahu describes hakadosh baruch hu as gadol ha'eitza. ורוב דיני התורה אינן אלא עצות מרחוק. It's a haftorah? One second... haftorah, that posuk in yirmiyahu. ורוב דיני התורה אינן אלא עצות מרחוק מגדול העצה לתקן הדעות ולישר כל המעשים.
mitzvos are designed for either two purposes: either to implant correct beliefs, midos and beliefs, or to guide us in proper action. Elsewhere the Rambam elaborates it further and there he describes it, it's not a stira obviously, it's just a question of how much detail you provide that mitzvos provide for tikun haguf, tikun hamidos, and tikun hadei'os. dei'os in not in the sense so much of hilchos dei'os. tikun haguf, that how society should function, that we should be able to... tikun hamidos to curb our yeitzer hara, to have the right balance in terms of midos, and tikun hadei'os that we should have correct belief in hakadosh baruch hu, about hakadosh baruch hu. So mitzvos are designed al pi nigleh, mitzvos are designed for their impact upon us. That's what it means that it's tzorech hedyot, that mitzvos are designed for their impact upon us. What it means that it's... olamos elyonim. His-chabruso, we're reading here in Sha'ar Aleph, Perek Tes. Omnam, it's the—I don't know if you have the same breakdown of paragraphs, but here in this edition it's a paragraph: אמנם הענין כמו שכתבנו שהתחברותו יתברך כביכול לעולמות והכוחות כולם.
Hakadosh Baruch Hu's connection to the world, v'chol sidreihem v'hiskashrusam, how they're arranged, their interconnectedness, וכל סדרי הנהגתו יתברך עמנו, and how and to what degree Hakadosh Baruch Hu exercises the Hashgacha הוא כפי שיעור התנועה והתעוררות המגיע אליהם ממעשינו למטה. What we do registers above and then in turn affects the hashpa'ah that comes down to us. So that's what it means it's tzorech gavoah, that the mitzvos are designed to have this impact above. Right, elsewhere the Nefesh Hachaim earlier, he said in a Hagah, I think it was earlier, he said that maybe that's also a kavana in when it says in Pirkei Avos, דע מה למעלה ממך, so the niglehdike p'shat is that you should know that above you there's עין רואה ואוזן שומעת וכל מעשיך בספר נכתבים. And the Nefesh Hachaim says that maybe there's an additional kavana that da mah lemalah is mimcha. That what happens above, that's being determined by your actions, your behavior down here. So it's clear that what tzorech gavoah means is that the mitzvos are designed to have this impact. And that's, again, it's Sha'ar Aleph here, the way this correlation and coordination of how the mitzvos have this impact in the olamos elyonim, which again then in turn trickles back down to this world. So that's what the notion of tzorech gavoah means. Now a little bit of a question here is as follows: it's quite clear, it's quite clear that in the Nefesh Hachaim that tzorech gavoah is something which characterizes all of the Torah u'mitzvos. And yet, if you look up the mareh mekomos that he gives, what he concludes, the last sentence here in Perek Tes, וכן מה שאמרו רבותינו ז"ל העבודה צורך גבוה, Chazal speak of it in terms of korbanos. And let's say specifically, one of the mareh mekomos the Nefesh Hachaim is giving is the Gemara in Yevamos, Daf Hey. So if you look up the Gemara there, so the Gemara is looking, we have a pasuk to tell us that if the yevamah is an ervah other than eshes ach, right, by definition she's an eshes ach, but if she's coincidentally another ervah, two brothers married two sisters, so then when one brother dies, so then the yevamah is not only an eshes achiv but she's also achos ishto. So then there is no yibum. There is no yibum if the yevamah is an additional ervah besides being eshes ach. But you need a pasuk to tell us that. So apparently otherwise we would have assumed that עשה דיבמה יבוא עליה דוחה לא תעשה שיש בו כרת.
But why would you have thought that? Where do you find in the Torah that an asei is דוחה לא תעשה שיש בו כרת? So then that's the major sugya of the first perek in Yevamos. So at one point the Gemara says, well maybe we should derive that klal from Pesach and Tamid. You makriv the Korban Tamid on Shabbos even though there's an issur melacha on Shabbos, which is misas beis din, which is even chamur m'kares. You makriv a Korban Pesach on Shabbos even though melacha on Shabbos is chamur m'kares, it's an issur beis din. So don't you see that עשה דוחה לא תעשה שיש בו כרת? Gemara says no, because shani, you can't extrapolate from Pesach and Tamid, she-kein tzorech gavoah. That couldn't tell you why the hava amina is that you would have thought that yibbum is דוחה לא תעשה שיש בו כרת, because shani Pesach v'Tamid, sheken tzorach gavoah. So in Chazal, you see that they're speaking of tzorach gavoah bedavka in relation to korbanos. It's clear in the Nefesh HaChaim. Now in the Ramban, that's also the context of our Ramban, right? Because the Ramban is talking about the Mishkan, that the purpose of the korbanos, of the hakravas korbanos in the Mishkan was a tzorach gavoah. So the question that we're dealing with is not really a question that emerges from the Ramban, but it does emerge very clearly from the Nefesh HaChaim. And he himself gufa is matzayin this, he's matzayin the divrei Chazal. So the commentaries on the Nefesh HaChaim refer to the following Shlah HaKadosh, which is a source for more than one thing in Nefesh HaChaim. And in the Shlah HaKadosh you find as follows: it's in the part of the Shlah HaKadosh which is Beis Hashem, Sha'ar HaGadol. So it's exactly the same theme that the Nefesh HaChaim speaks of: ודע בני כי הדבר הזה שדברתי. So it's Beis Hashem, excuse me, it's Toldos Adam. Toldos Adam is the name of the work under the Shlah. You have Toldos Adam and under Toldos Adam you have Sha'ar HaGadol. I saw Beis Hashem further. Whether it's in order or whether it's alphabetically, either way Sha'ar HaGadol will be much later. If it's in order, it'll be right after Beis HaBechira. Thank you. And what are the first words? u'da beni. It says Sha'ar HaGadol is the section, is the subsection within Toldos Adam. Maybe I'm not giving you the reference correctly. Oh, there is a choice? u'banai it says? Yeah, exactly. So can you send from there until there's a passage where it says meshubash biksuvim? Around two full columns in the printed edition later. meshubash biksuvim. I don't know, it may not be the beginning of a paragraph. Meshubash is spelled malei: מ ש ו ב ש. So around ten lines, at least to go until ובמדרשו של רבי שמעון בן יוחאי, which is around twenty lines after meshubash biksuvim. ובמדרשו של רבי שמעון בן יוחאי. Okay. Watch your mail, rabbosai. Between everyone that sent out stuff, it should be clear. Did it go already? I think so. Okay, return receipt requested, rabbosai. You get it? Yes? Okay. ודעו בני כי דבר הזה שדברתי שהמתכות מסורה בידו אדם.
Right? That's the same idea that the... put us in the driver's seat. שמפתחות מסור ביד האדם יש בו סוד כמוס. Musar, musar lashon mesorah, not lashon musar. Musar in, and in, my father zichrono livracha once commented in, in the piyut from Yosef Tuvelam that, that we recite Shabbos Hagadol, the Ba'alei Tosafos brought l'seder in Arvei Pesachim, אלוקי רוחות לכל בשר where he, where he has all of the הלכות הלכות חמץ ומצה, halacha l'seder. So אלוקי רוחות לכל בשר, chok l'amo masar, and that Hakadosh Baruch Hu is אלוקי רוחות לכל בשר, chok l'amo masar, gave us that mitzvah, והזהירם בכתב מוסר לבדוק חמץ או לבערו. Nakhon? אלוקי רוחות לכל בשר, chok l'amo masar, that Hakadosh Baruch Hu is אלוקי רוחות לכל בשר, chok l'amo masar, gave us that mitzvah, והזהירם בכתב מוסר לבדוק חמץ או לבערו. And, and he gave us an azhara v'hizhiram b'chsav musar, in quotations, let's put that in quotations, לבדוק חמץ או לבערו. So what's chsav musar? So it doesn't mean a mussar shmuz in, in chsav as opposed to ba'al peh. Well, that's what my father commented, that chsav musar means that which was nimsor, mi'dor l'dor. That's the same usage here in the Shelah Hakadosh: שמפתחות מסור ביד האדם יש בו סוד כמוס מוסר לחכמי האמת הבאים בסוד השם המקובל איש מפי איש עד ממשה מסיני כי ממש ממש ביד האדם נתונים נתונים הם מפתחות החיצונות מפתחות הפנימיות.
Okay, we're, we're skating on the surface here. לא לפתוח על עצמו לבד יצא בעבודת הקודש שעובד. That what a person does doesn't only affect him, right? לא לפתוח על עצמו לבד. It's not just that the maftechos are that, that a person determines his own destiny, that a person affects himself. כי אם עיקר העבודה צורך גבוה, right? That same phrase that, that the Ramban, that our Ramban introduced to us. כי אם עיקר העבודה צורך גבוה ליחד השם הגדול בכחותיו עד אין סוף וזה על ידי התורה וקיום מצותיה.
So the, right? Sort of to whatever extent we understood in the Nefesh Hachaim, but it's the same idea here, correct? And clearly here too tzorech gavoah is associated with all mitzvos as it is in the Nefesh Hachaim. Now, towards the end of, of the selection you have, do you see where it says ודבר זה שדברנו העבודה צורך גבוה מבואר במקרא כתוב בתורה שנוי בנביאים ומשולש בכתובים.
Right? Do, do you see that? So now underneath the meshulash b'kesuvim, Daniel amar והאר פניך על מקדשך השמם למען השם. Daniel amar והאר פניך על מקדשך השמם למען השם. כלומר בני הבית שלא תשב המלכה בבית השפחה כי אין כבוד המלכה להיות מחוץ מפלטין שלה וכל שכן ברשות אחר. ולפי שבית המקדש הוא כיסא לכבוד העליון שהוא השכינה שהיא הנרמזת בשם זה אמר למען השם כי בהיות השכינה שוכנת בבית המקדש ושורה בישראל שהם בניה אז השם הגדול מתייחד בכבודו ואם הבנים שמחה בעטרת המלך שלמה ומאצלת אור מלמעלה כי כשהשכינה התחתונה שורה בתחתונים גם שכינה עליונה שורה בעליונים ולפי שזה כן היות שרות השכינה בישראל צורך גבוה וזה טעם העבודה שהיה במקדש מקום השכינה להמשיכה ולהתמידה בתחתונים שתקבע שתקבע במקדש ובזה השם מתייחד.
Okay, so obviously ninety-nine percent of this, ninety-nine point nine nine percent of this goes over our heads, but the point zero one percent it's clear that he's talking about Tzarach Gavoah only in terms of Korbanos. Right, you see that basach? That whatever whatever are the other... I mean he he threw a lot at us here. But even without understanding it, it's clear that he's talking about וזה טעם העבודה שהיה במקדש because when the Shechina is Betachtonim, so then again it will have that impact of whatever it means that the Shechina is Baelyonim. And that's טעם העבודה שהיה במקדש. So it's clear here that that that there's a special aspect of Tzarach Gavoah associated with Korbanos. And Lachora that's the Kotzv Hashlishi to our question. Again, our question was that the Kotzv Harishon is that in Chazal, so Tzarach Gavoah is being associated in the special way with Avodas Hakorbanos. And and that's also the context in which we encounter the the concept in in the Ramban. Meeidach Gisa, the Kotzv Hasheni is that it's clear from the Nefesh Hachayim and initially at the beginning of this passage in the Shla Hakadosh, it's clear that Tzarach Gavoah refers to Kol Mitzvos. For that matter everything we do, when you look at the whole Shaar Aleph of Nefesh Hachayim. So the Kotzv Hashlishi is as follows. Again, Tzarach Gavoah means that what we do Lemata has an impact Lemala. That's what Tzarach Gavoah means. And that it's designed to to make the the system of of the Olamos Elyonim and how they affect our world work and and function. That's what it means Tzarach Gavoah. So on the one hand, that's true generally of Kol Mitzvos, which is what the Nefesh Hachayim is talking about, which is what the Shla Hakadosh is talking about initially. But on the other hand, in terms of Hashraas Hashechina, it's true in a special way of Avodas Hakorbanos. So so within the Tzarach Gavoah, there's a special, as it were, potency, let's call it, to Avodas Hakorbanos. And in that sense there's an aspect, there's a dimension of Tzarach Gavoah by Korbanos which surpasses the Tzarach Gavoah aspect and dimension of Kol Mitzvos. And that's the Kotzv Hashlishi between the the Chazal on Tzarach Gavoah and and what the Nefesh Hachayim is telling us. One just one last one last comment before we stop. So we said that the Pshat Hadavar the Ramban says that Al Pi Nigla, so Mitzvos Letzarach Hedyot, השראת השכינה לצורך הדיוט, everything is Tzarach Hedyot, meaning which means that it's designed for the impact it has upon us. And the Ramban says but the Sod Hadavar, the the Nistar-dika dimension is that it's designed for the impact that it has above. The Nigla and Nistar not only are they not mutually exclusive but they're two sides of a coin or two, I guess maybe two layers is is a more apt simile. In order for the Tzarach Gavoah to be to be accomplished, let's say we bring Korbanos the way the Navi Yeshayahu depicts it in Perek Aleph of Yeshayahu. So obviously the Tzarach Gavoah isn't accomplished. If it doesn't serve the Tzarach Hedyot, it doesn't serve the Tzarach Gavoah either. If it doesn't have the impact upon us, it doesn't have the impact, the positive impact, on the Olamos Elyonim either. So it's not that these are, again, these are two two layers. It's not just that they're not mutually exclusive, not just that they don't contradict each other. No, but they're Ha Behai Talya. They're they're very, very much. Interconnected and intertwined. That it's only through fulfilling the מצוות on the level of צד הדיוט that the מצוות achieve in a positive sense the צורך גבוה. Okay, we'll stop here.