R Moshe mishle 22 shiur: yiras hashem reishis daas is actual beginning of sefer mishle . chochma - what one knows from others. Bina - what he knows from himself. Daas - what is his very essence, what he intimitely connects with a negation of which shakes the very essence and foundation - even the existence of the yodeah. If its how I think, I am I and if it is not, I am not. The fact of the yediah is that I know it - it is known to me.The ziruf of me with the yediah. The difference between daas and not is the difference between olam hatikun and olam hatohu - between existence and oblivion. The first yedia is yedias atzmo. All other yedia is an extensions of that. That means that tosefes yedia is an expansion of one's existence! The tzura of a person is the sum total of his yediyos. Rashi on the pasuk calls daas ruach hakodesh. The first thing a person is yodea is his own existence. That is why G-d's existence is reishis daas. Because the realization that we only are, in as much as we are an expression of His kavod is as much as we actually have kiyum. That His metziyus precedes mine and that mine is predicated on His.That we do not exist without Him and that our metziyus is only an expression of His. All else is not metziyus. The realization that I AM only in as much as I am part of the true Meziyus. That is true yiras shamayim. Because if I veer from that I know I cease to have kiyum. Yiras shamayim is the fear of ceasing to exist. Daas is ziruf and a person is whatever he metzaref himself with. That's why the chibur with aitz daas tov v'rah is so catastrophic. A person is a bar zivug. He can be mizdaveg to Torah or to tohu. But he will be mizdaveg and either exist or think he does. Daas is chibur to one's etzem mitziyus. Eitz daas tov v'rah. What is tov? That which brings one closer to his etzem mitziyus. The first mention of tov is by ohr - vayehi ohr. Hatavas haneiros is tov. A hachana l'ohr is tov because it is the first appearance of tov in the briyah. The preparation of anything for its tachlis is hatava. That's yomtov. That's yom shekulo tov. Rah is rauhah leads not to the tachlit he wants. When rashi says daas is ruach hakodesh it is when our daaas is connected with Hashem's - which is when it is daas tov if we disconnected we can reconnect. . Man was created b'daat meaning he must be connected to be fully created. The only way to Hashem is thru daas. Just as the first yediya is of one's own existence, so daas tov is yhe yediya that my metzyus is preceded by His and is result of his will. That my existence is not independent and I am a giluy of His. And that the real meziyus is the only metziyus. I am only a giluy of that. That is yiras shomayim. Yirah is the fear of anything which will diminish my kiyum.
Mishle shiur 24. Yiras Elokim reishis daas, chocmoh u'musar eveelim bazu. Keneged the yarei is the eveel because as the word imples he choose lefi what he is ava from lashon taava - what he wants One is an eveel is one who makes his own razon ikar by choosing lefi his razon. The world is such that all is mischaber to the reishis and so too to yeidiya kodemet. Reishis is the shoresh/makor. Ivelet is kineged reishis daas. Chava is called evelet. The whole concept of yediya is that he is mosif and mechaber to that which he already knows. It is always a hosafa to reishis. This is a reishis which leads to tov. There is another a reishis which leads to adei oveid - obliteration - reishis goyim amalek...v'achariso adei oved. Reishis chochma vs reishis goyim. when the reishis is bereishis bara Elokim, the rest is a giluy of that fact. That I am an expression of that metziyus because every nimtzah is only an expression of the metziyus itself. Yiras Hashem reishis daas is the tefisa that the real existence - Hashem's existence - precedes mine and that mine is only an expression of his. Whoever is tofes this is shayach to yiras Hashem reishis daas. Who doesn't know that is not shayach to yirah because his metziyus is all there is. Kulam b'chochma asisa is the sod that all goes after reishis because chochma means everything in the world is nitfas b'mahalach - a pattern of continuity determined by the reishis to which we belong. Each nimzah is a further giluy ponim of the meziyus. The point of departure of reishis daas is the metzius of the Nimzah BH whereas the opposite is that of my OWN metziyus. The first tefisa is of our own metziyus, but what follows is a greater chochmo teaching about a greater mitziyus than his own. The secret is finding the reishis of the entire system - that the Nimzah precedes my metziyus and that my meziyus is a result of His razon. That is what's called yiras Hashem reishis daas. From which reishis do we depart? The name Elokim appears 32 times in maaseh bereishis is gematria 'kavod' (gaon). Because all the giluim of maaseh bereishis are more tefisa of Hashem's metziyus. Why? Because each shows how much more we are dependent on the real meziyus - the Nimzah. Kol mah she'bara HKBH lo bara ela l'chvodo. Kavod is bitul to what is greater than me. What is revealed to me is only part. There is the hidden which is greater and it is the revealed which shows there is much more hidden. The relationship is represented by the alef - a yud on top connected by a vav of relationship to the yud on bottom. All of Torah is giluy kvodo. Of the 26 nesivos chochma, one must be hidden or else there is no kavod. That is the giluy of yesh m'ayin. The revealed is yesh but it indicates a hidden ayin which is much greater than the revealed yesh. Chochma m'ayin timatseh. Bereishis is also barasa yesh. The alef is the shoresh on top connected with the giluy of that kavod from below. Vayavo Amelek vayilachem b'Yosroel b'rfidim - when the connection made from the giluy kavod is weakened and the perception of the Ayin is forgotten and all that is remebered is the yesh-that is when we are confronted by Amalek. That is the appearance of the inverted reishis-reishis goyim Amalek-which forgets the true reishis of Bereishis-makor hakol-the ayin from whence comes chochmoh the maarechet of chochmoh m'ayin timazeh, Amalek comes when klal Israel asks hayesh Hashem b'kirbenu I'm ayin. Amalek is called letz because his reishis is l'apukei m'giluy kavod - the kavod which comes from maaseh breishis. Letz is the contra to kavod. B'chochma uv'musar evilim bazu. Their's is the kind of reishis which brings not to chochmo but to letzanus-to a bizuy of kavod. V'hadarta pnei zaken - to the giluy pnim which is al yado. What is michayev kavod is that there is a giluy of kavod hatorah in as much as that is a giluy of kvodo yisborach. Baruch Elokeinu shebraanu l'chvodo takes on a new meaning. This is the beginning of the sefer - 2 reishis - reishis daas and reishis iveles. The beginning of the iveles is what he is ava-wants. [In that bereishis is the idea that all that follows is a giluy of His kavod, we may say that reishis of maaser is to bring the awareness that all bracha is from Him].
Shiur 25: daas is tefisat hemtziyus which means that yediya is part of my metziyus/metzuraf elai - and a negation of the yediya is a negation of my metziyus. Erev rav is gematria "daat rah" which is the admixture of rah in the tzuras adam just as eitz hadaas was in adam. (rah is what is from the wrong place and does not bring to tachlis haadam). One kind of metziyus says I am part of a system where the Borei olam is talking to me/revealing to me in a system larger than me. That's why things are called "dvarim" because they are diburim to me. An eveel has no ole because metziyus begins with himself and ma'avayav his desires. Meziyus of daas tov is one which obligates me in something. A yarei is one who is obligated. An apikorus is mufkar from obligation. Tichbad haavoda - all the tirdos prevent reflecting on one's chov. The first sense is of kavod and one's helplessness and smallness. That the whole world kula omer kavod. Eveelim bazu - they do not sense this. Yereim do. Kula omar kavod is a michayev because it is omer kavod. What is yakar li is on what I can make a kinyan.
Mishle 26: reishis daas yiras Elokim because it is a perception of reality in a way that obligates. The reason why kibud av is on the right side of luchos w mitzvos bein adom lamakom is because that is a kavod of the makom mimenu bah. A bitul to the makor. The luchos parallel each other: anochi / lo sirzach (denying the reality of a person). lo yehiye / lo sinoff (diminishing one and introducing another). Furthermore any avoda zara always appeared with znus. Lo sasuru acharei levavchem... v'aineichem come together. Lo tisa shem...lashav / lo signov (taking something that someone elses name is called on it or taking him himself). Lo saaneh b'rayacha aid / shmor es yom hashabbos (shabbos bears witness to the Creator - shabbos sahadusa ikri. A chilul of shabbos is a denial of G-d as the creator). Kabed es avicha / lo sachmode (you have what is magia you from Hashem and you have from the source of your being therfore desiring otherwise is irrelevant to you. One who is chomed is not tofes that what he has is from his source). What is the hechrech that is michayev that we must know there is a Borei and mitzvos? Yiras Hashem reishis daas is the sod Torah. Shma b'ni musar avicha musar avicha is sod mitzvos asei and al titosh is sod mitzvos lo taaseh. This is the shelosha shutfim b'adam. His existance is from G-d and his individual existence from his parents. From the mother - shmiras hakayam/not to destroy what exists. From the father - the koach of chidush/to build on the extant. Mishle is the book of learning what is mischayev by sechel - learning Torah from metziyus. Perception of metziyus is in the domain of the eye. Seeing perceives full reality. Hearing perceives a mehalach. Yirah is a lashon of reiyah. A perception of the entire metiyus therefore is b'reiyah resulting in yirah. Shma beni musar is the perception that my own personal hemshech is thru building one's self by shmiras hakayam (mitzvos) and chidush (Torah).
Shiur 27: A person's continued existence is thru hKBH & his parents - G-d/Torah, father/mitzvos asei (further growth), mother/mitzvos lo taaseh (shmiras hatzura). Our current situation is ibur for the next world. There are 2 pregnancies and births we experience - one the inverse of the other. In the first, the angel teaches us Torah which is forgotten on entry to the world. In the this-world pregnancy, the yetzer teaches us all the hevlei haolam which we forget when presented with the next world. The first birth is into what seems to be reality but is in fact false, imaginary, seeming reality and in truth is only an interim pregnancy before entering true reality. There is no metziyus without the 3 shutfim. Man doesn't arrive in world and is now independent. Whatever a person has is from his parents and he cannot go out from that geder. That is the parallel between lo sachmode and kabed. That there is no relevence to being chomed because what you have in potential is already defined. Likewise, his tzura in the next world is a function of his Torah, mizvos lo saaseh and aseh. These are what build his tzura- aivarim (248), gidim (365) and neshama (Torah) for his next life. Avraham (of who it's said ohavee) is the source of the 248 asei (same gematria) because love is the source of positive mitzvos. Zachor. The imahos save from any mafseed. Sarah guarded from Ishmael, Rivka from Eisav and Rahel/Leah from Laban. Shamor. The fathers build and the mothers protect. Aisev is kibud av and the absence of kibud em. Yakov was zocheh to the brachos davka because of shma b'koli /kibud em. The brachos would have gone to Eisav because of kibud av. This was derailed specifically by kibud em. Aisev is binyan with no form or limit. Al charbicha tichyeh. He is entirely eseh/asiya. He is about doing with no limits and much of his building is driven by war in greater or lesser form. Tagbiya kanesher kinecha. No limits. The height of his asiya is making himself into a god. In truth, midas hadin is what is mechayev me. In Aisev's world, din is defined by what he is. [perhaps the Nuremburg laws define the din of Aisav in it's most extreme form], This is psoles of midas hadin. Zachor es yom hashabbos and zachor es asher asa lecha Amalek are parallel one another. Amalek comes to cause to forget. Bereishis bara is the tachlis shomayom va'aretz (remembered by zachor)- clearly a giluy kovod shomayim - is borne testimony by shabbos. What stands contra is reishis goyim (the first to battle K.Y.). That which has a tachlis other than tachlis shomayim va'aretz in being reishis (to confront klal yisroel-hence G-d) cannot exist in the ultimate shabbos of the future hence is achariso adei oved - he will not be at the time of ultimate shabbos/ ultimate giluy kovod shomayim that the first to attempt obliteration of KY will have no kiyum. Zachor es yom hashabbos-that which testifies to the purpose of creation and zchor es asher asa lecha amalek -that which says the world is purposeless. The zachor of shabbos is the aspect of asei and the zachor of amalek is that of lo sasei. Aisev is entirely asei (father) without definition or bound because he is the kilkul of din. He has no bounding by aime. He exists because of himself without limit or anyone to answer to. To Aisav its pashut he'll be in shomayim with Yaakov (see the unconditionally self-righteous Church). He defines din/reality in his view. That is perhaps the idea thar Haman made himself into a deity for all to prostrate before. Their avoda is not avoda - that's not necessary. All that is, is belief. They are already asuyim. Yitzchok is din personified without veering from mechuyav hametzius. Aisav is his kilkul his counterfeit-that which tries to define metziyus in his image. The aspect of mother is that you exist if you merit to. Mother/ aime is a lashon of eem/if. That is true din. You merit, you exist. Aisav didn't have this, hence v'Rivka oheves es Yakov. That is the aspect of bina - only through context/ geder conditionality does further understanding come about. Only if, then such is. Yakov got himself from Yitzchok but our ability to exist in this world is due to the brochos Yakov took from Eisav. In order for that to be, aime is hidden in this world. Lecha haShem hamamlacha - hamamlacha is aime, is the heichi timza to exist in this world. It is hidden in this world and cannot be revealed without adei oved of Amalek because he is the anti-bereishis hakol bara lichvodo of this world. That is the last heh in the shem. The gemara says lecha Hashem hamamlacha is milchemes Amalek. Whatever is required for kiyum here is the aime. But this must be hidden in this world. Amalek stands k'neged aime. The midah is only revealed in defeating Amalek. Dovid hamelech who is the merkava of midas hamalchus asks haShem (tehillim 26) to remember him in the days of Mordechai. Meaning remember midas hamalchus at the time of yeshuos of Mordechai. The only reason yimei haPurim lo yaavru mitoch Yisroel is because Dovid melech Yisroel chai v'kayyam. The giluy of Dovid is the levana. The malchus wanes almost disappearing only to reappear as aidus to Dovid. The first zivug of the world is yom revii - yom tliyas hameoros. Besula nisas l'yom harevii. Besula is gematria bat and aime. The mashpia (sun) and mekabel (levana) were niszaveg on day 4. This is middas hamalchus. If not for levana, all would be lost at night. Night is aspect shamor and day is zachor. The zachreini haShem b'rzon amecha (tehillim 26) is why KY merited zichram lo yasuf lanetzach. Chai vekayam. If not for the chibur of avicha v'imecha (hKBH and KY) we would not be. The only reason for the hatzolo of Purim is the giluy of the midah of KY which is an aspect of vayisyazvu b'tachtis hahar k'eish echad. The overcoming of Eisav at Purim and always is with kibud aime because KY is kibud both and Aisav only av. The building is kibud av and shemira is aime. All geulos were with aime (Ahron Moshe, Esther Mordechai, Eliyahu Moshiach all A M).
Perhaps the reason that mayim genovim yimtaku is davka because genuvim is the greatest illusory expansion of self. Since all daas is expansion of existence, and ultimately we want to exist more and more and the yetzer knows us better than we ourselves and always offers us what appear to us the best way of expansion, davka genuvim - that which is beyond our realm is what is most drawing and attractive. The tchum defined by av and aime is the deliniation of all else as lo sachmode. Lo sachmode is that area beyonf the bounds of expansion set by kabed es avicha v'es imecha.
Mishle 28:
musar avicha: tora shebichtav and mitzvos asei. toras imecha: tora shebealpeh and mitzvos lo saaseh. What is the connection? Why is lo saseh mitchayev from t.s.b.p and saseh from t.s.b.k? Reishis daas-Torah, musar av-asei, toras aime-lo sasei. Why is it esential that lo-sasei is mitchayev from t.s.b.p? Why is 365 telling do and 248 telling don't? The fact that positive commands are asei and negative lo sasei didn't have to be that way. Man can create and destroy the briah. All lo sasei is not to destroy. The action of asei is one of creation. B'zelem 248 is the fact that a person thru his own binyan is able to m'bsari echezeh Eloka. That is the sod asei. The briya is called tachas hashemesh. All of the seasons, man's activities, night and day, are all governed by the sun, are in a system set to the tempo of the sun. One who destroys, brings the world to another mahalach/system but he cannot destroy the world itself. At the most, we can change the form of matter but not cause it to cease from reality. However man is the bar-hachi for time, for where the world is destined. We determine the form and direction of time. Designation for a specific purpose - hazmana. Zman in its ziruf is when each moment is connected to the preceding and next with a continuum of direction. That is hazmana milsa. When there is striding toward a tachlis, that's zman. We are all mezumanim. We may have lost our direction but the hazmana is still there. This is where man can mikalkel and stray. Potential for churban is in zman. The severity of lo sasei is that a person can make his own system of time and destroy the whole. A person can raise or lower the whole world. Asei 248 is within the realm of the man where lo sasei is in the realm of the entire world - the sun system - which is the realm of all human existence - kor v'achom, kayitz v'achoref, yom v'aleil, zera v'katzir - an awesome system in which to be pogeah. A pegiyah in zman is a pegiyah in yemos hachamah. The geder of t.s.b.p is that the Torah melds with our daas. The mekablim are themselves Torah. That same mehalach is in the briyah itself. The idea is that it is not shayach a person can be mikalkel the briya with lo sasei unless he is b'sod the entire briya itself. The fact that we are the t.s.b.p of the briya means Hashem's giluyim are melded with us. That's why Yehoshua could tell the sun 'stop'. These are 3 systems - mitzvos asei, lo sasei and Torah. Torah are the dargos of mesilas yeshorim. There are 3 shutfim - HKBH - that's Torah. Aviv - the power to add and imo which is the form. Bereishis is the creation of time/zman, of a mahalach, of something which has a continuation. The Torah was to have begun 'hachodesh hazeh lachem'. There are 2 systems of time - the sun and moon and the sod ha-ibur is the chibur of these 2 time systems. The Rambam holds mitzvas ibur is contained in 'hachodesh hazeh lachem'. This is the 1st mitzva of KY.These 2 systems of time must match or there is a kilkul in the seder zman of the world. If there is ibur, the result is seder of bereishis. If not, result is the reishis goyim. The mitzva is connection of Torah (by beis din) to the world system. From this first mitzva come all mitzvos just as from bereishis come all the maamaros. By means of yetziyas mizrayim is the exit from 2000 of tohu to 2000 of Torah.
Shiur 29: Yemos hachama demand not to transgress lo sasei. Why are 365 lo sasei pogea? Zman is seder towards something. Mankind has ability to derail that direction.Without the ziruf of zuras adam there is no possibility of achievement of the tachlis (giluy kvodo). All is l'chvodo. Kol hanikra b'shmi braasiv, yetzartiv... Shem is kavod and His name is His kavod. There is a partnership between those who call in His name with His name. The idea of shem is only with a ziruf with the korim b'shem. There is no shem without the koriim. Toras shem is only b'ziruf with the koriim b'shem. Therefore the shem is chal on the koriim. Without the koriim the shem is empty of relevance. A shem is used to call. Asidim tzadikim sh'yikaru (will be called) b'shmo (gem b.b. 75). This means the shem is chal on us. The reason for yetziyas mitzrayim is kidush shmo (p.Emor). V'nikdashti b'soch BY. Says the Rambam - al menas she'tihyu mekadshim es shmi b'rabim.This is why KY is called mekadsehi shmecha in the tefillos of shabbos and moados. Al menas kain hotzaisee eschem... Mikadshei shemecha is the tnai. Al mai kai alma? Al eileh sh'omrim yehei shemei rabba says the gemara. Kidush shmo. This is the mekayim haolam revealed I'm y.m. The shem in entirety is YHVH. YH is part of the shem hameforash. VH is not a shem. Since the churban, dai lo l'olamo sheyishtamesh b'shem YH. The etzem shem is YH but the giluy in this world is VH. That is zichri. The YH is hanistaros l'Hashem (but not us) and VH is v'haniglos lanu ul'vanenu. Amalek is not pogeah in the shem itself YH but in its hispashtus - in the reach to kol afsei aretz - the VH. 365 is pogeah in shmi - YH. 248 builds VH - zichri. Transgressing any of the 365 lo sasei is an aspect of chilul, of merida whereas lack of kiyum asei is not promoting hispashtus shemo. The pegia in YH is there, the shmi itself which is ultimately a siluk of shmo from this world. But not in the giluy v'haniglos of VH This pegiya needs a kappara and that kappara is offered on YK resulting in a giluy shmo on YK (the kohein gadol is mazkir shemo 10 times) because the kapparah enables that given the tikun of what the 365 lo sasei were pogea. The luchos are called the shem v'kol kinuyov. Mimizrach shemesh ad mevo-o mehulal shem Hashem... kula omer kavod. The mehalach ha-shemesh is giluy shmo. That is the full coverage of yemei hachama. of 365 over the year with all its variance of season revealing the full gamut of giluy kvodo alei adamot. Those who fail in that perception - in the u'reu mi bara eileh - who see the aileh without the mi bara - are ensnared by eileh elohecha yisroel. The chilula of this is the lo sasei. The name itself is gedula, kavod, hanhaga and malchus. The name of the melech is revealed in all places and all are called by his name. The chalos of his name on the mamlacha is because it is munhag al piv. A transgression of a lav is an hafkaa from the hanhagas hamelech which is a pegiya in the shem. This is a diversion from rahm al kol goyim and godol shmi bagoyim to v'raisa es hashemesh v'hishtachavisa. Anochi is the shoresh of all mitzvos asei and lo yihye is the shoresh of all lo sasei. Thus contra to seu eineichem lamarom ureu is mi bara is pen tisu eineiche hashamayma v'raisa es hashemesh ... V'nidachta. That is called al panay of lo yiheye. We can be mikadesh or michalel. The chilul is m'lashon ki yimatze chalal b'adama (a lashon of hariga). Yemos hachama - mimizrach shemesh ahd...gadol shmi bagoyim. The place for error is pen tisa einecha v'raisa v'nidachta. The antidote is seu eineichem la'marom ur'u mi bara eileh.
