#5

Okay, I think we had reached Perek Yud in Sha'ar Dalet. So again let's read a little bit and familiarize ourselves with the basic theme of the perek and then we'll try to discuss it a little bit be'ezrat Hashem. So he begins by reiterating what we had seen earlier that it's on page resh kaf aleph here that

ובשעת עסק ועיון בתורה ואז אינו צריך אז עניין הדביקות כלל כנ"ל

that despite the fact that the mitzvah of being davik by Hashem that one should one's one's thoughts should always be focused on Hakadosh Baruch Hu. One needn't be doing that directly or explicitly while learning שבהעסק ועיון לבד הוא דבוק ברצונו ובדיבורו יתברך even if a person when a person is totally focused on divrei Torah so eo ipso he's davik by Hashem והוא יתברך ורצונו ודיבורו אחד. Again this is a theme we've seen already והוא עניין מאמרם ז"ל בשמות רבה פרשה ל"ג on the pasuk Veyikchu Li Terumah אדם לוקח חפץ שמא יכול לקנות בעליו. When you when you buy something you don't acquire the the owner you acquire the object אבל הקדוש ברוך הוא נתן תורה לישראל and he says to them כביכול לי אתם לוקחין. Veyikchu Li Terumah that kiviyachol you acquire me with the Torah

וזה שכתוב בכמה מקומות בזוהר דקודשא בריך הוא ואורייתא חד.

Again because of this equation between Hashem and his ratzon, Hashem and his dibur

וגדולה מזו בפרשת בשלח ולמדנו שהקדוש ברוך הוא נקרא תורה ואין תורה אלא הקדוש ברוך הוא.

Okay, now he's elaborating now

וגם כי שורש העליון של התורה הקדושה הוא בעליון שבעולמות הנקראים עולמות האינסוף.

So we from the the little bit that that we gleaned from Sha'ar Aleph so we we're familiar with the idea that Hakadosh Baruch Hu created the world through a hishtalshelus as as it were there was an unfolding of of a chain from leading from the the most the most spiritual of worlds to our to our physical world. So the Nefesh Hachaim explains that the Torah is is the highest, right again if if one imagines it in in a chain so the highest is is the Torah and and as he'll reveal later in in the perek that the relationship between each each world each if we imagine them as a link in a chain and and the link underneath it is that each world functions as the neshama of the of the world beneath it. So if the Torah is the highest in in all of creation and that's what it means among other things that Torah keduma le'olam which he's about to quote, so then the Torah is the neshama of the the entire the entire world of of all of all that exists and we'll see how he ties that in with the with this equation between

הקדוש ברוך הוא נקרא תורה ואין תורה אלא הקדוש ברוך הוא.

So again

וגם כי שורש העליון של התורה הקדושה הוא בעליון שבעולמות הנקראים עולמות האינסוף

that the the source the root of of Torah is in the highest of the worlds, worlds which are known in the terminology of the Arizal he says as the world of Ein Sof meaning the the most the most spiritual of of all the worlds

המלבוש הנעלם הנזכר בספרי פליאות חכמה מתורת רבינו האר"י ז"ל שהוא בשורש סוד אותיות התורה הקדושה

and it's the the the source of the of the letters of the Torah and again the idea being that the the letters of the Torah and again the idea being that the letters of the Torah are not simply conventions to represent certain sounds but they themselves represent forces and realities in the world.

וזהו שאמרו ז"ל שקדמה לעולם היינו גם מכל העולמות כולם שהרי אמרו בבראשית רבה שקדמה לכיסא הכבוד.

The Torah even, even precedes the Kissei HaKavod. והאמת שקדמה כביכול גם לעולם האצילות. So Torah is the first thing. The first thing. U-l'chen. What does it mean she-kadma Kissei HaKavod? Again, if imagining Kissei HaKavod as representing a stage, right, the imagery of a throne is that the king is directly on the throne, so if Torah kadma even le-Kissei HaKavod, meaning that otherwise we would imagine in this imagery that the Kissei HaKavod would be the highest in this chain of creation. So to say that something preceded even the Kissei HaKavod is basically to say it's the beginning of creation, that all of creation is through it, which is the theme that he's about to come to here, that all of creation is through Torah, that the whole world was created through Torah and therefore the whole world exists through Torah and and that basically Hashem sustains the world through his Torah and that's what the equation of הקדוש ברוך הוא נקרא תורה is, that HaKadosh Baruch Hu's presence in the world through which he sustains the world is through Torah. That's the... And the Kissei HaKavod's only related to this world and not to HaKadosh Baruch Hu directly, it's not... No, again, the Kissei HaKavod is in this in this chain, so the Kissei HaKavod is otherwise depicted as being at the very top of the chain, and that's the chiddush in terms of just how in that the Torah precedes even in the Kissei HaKavod in the hishtalshelus of the various worlds and the degrees of ruchanius of those worlds. ואחר כך מה הוא אומר ואחר כך כיסא הכבוד, so this is the coming into where the melech is. Okay, now let's look now, if you take a look on page... well, we'll continue here in the bottom paragraph in Resh-Kaf-Bet. והעניין כי התורה הקדושה היא דיבורו יתברך, right, is the kaveyachol the speech, the words of HaKadosh Baruch Hu. ובמאמר פיו יתברך במעשה בראשית נבראו עולמות כולם, that through what הקדוש ברוך הוא כביכול pronounced, that's how the world was created. Meaning that when HaKadosh Baruch Hu said Yehi Or, so those letters created a reality of or. על ידי סדר גלגול צירופי האותיות, through the combination of letters, na'asu ve-nivre'u ha-olamos. That's how the worlds were emanated and created. Now, in the top of Resh-Kaf-Gimel, there's a long quote from the Zohar. Let's see it in the Hebrew.

כשברא הקדוש ברוך הוא את עולמו אסתכל בה בתורה וברא את עולמו.

When HaKadosh Baruch Hu created the world, he looked in the Torah and in so doing created the world. u-va-Torah nivra ha-olam, the world was created through the Torah, כמו דהעמידנו שכתוב ואהיה אצלו אמון. The pasuk in Mishlei, Chazal comment on this in the in the Midrash as well, that v'ehyeh etzlo amon, so amon literally means, I think the English translates it as a nursling, mean one who's being nursed. כאשר ישא האומן את היונק. So amon is the one who's being nursed. But Chazal darshan it that v'ehyeh etzlo uman, that I was I, meaning the speaking in the first person Torah, was the artisan. I was the artisan of the world, that it was through me, again with Torah speaking in the first person, that HaKadosh Baruch Hu created the world. התורה צועקת ואהיה אצלו אמון. I was an artisan. I was the artisan, בי ברא הקדוש ברוך הוא עולם. Hakadosh Baruch Hu created the world through me, דעד שלא נברא העולם קדמה תורה. The Torah preceded the world וכשרצה הקדוש ברוך הוא לברא העולם היה מסתכל בה. And Hashem wanted to create the world, so first he looked into the Torah. בתורה בכל מילה ומילה, he looked for every word in the Torah, so kavyachol you imagine Hakadosh Baruch Hu with a Sefer Torah. It says yehi or, it says ויאמר אלקים יהי אור ועשה לעומתו אומנות העולם because again the chiyus for everything comes from the Torah משום שכל הדברים והמעשים של העולמות כולם הם בתורה. All, all of everything that exists is rooted in the Torah. Hakadosh Baruch Hu created the Torah and it's through the Torah that everything else exists. שכתוב בתורה בראשית ברא. It says בראשית ברא אלקים את השמים ואת הארץ. So בה הקדוש ברוך הוא הסתכל במילה זו, by Hakadosh Baruch Hu kavyachol looking at this word u'vara es hashamayim. And that's how Hakadosh Baruch Hu created the heavens. בתורה כתוב ויאמר אלקים יהי אור, similarly histakel bemila zo Hakadosh Baruch Hu kavyachol looked at this word u'vara es ha'or and created light.

וכן בכל מילה ומילה שכתוב בתורה הסתכל הקדוש ברוך הוא ועשה דבר ההוא.

That again the world was created, everything was created since the Torah is above everything, the Torah precedes everything in a chronological sense which then means that it's above everything in a spiritual sense. And then everything, everything then comes through the Torah. What does Torah mean in this context? The words. The Chamisha Chumshei Torah? I think so. So according to, so the history, all the chata'im? That's what we're about to see, he's about to quote what what you said, he's about to quote from the next paragraph from the Vilna Gaon. This is the source for what we're about to see it right now for for that tradition.

ולכן כל התורה בכלל וכל העולמות כלליהם ופרטיהם וסידורם וכל ענייניהם.

So again the idea is again, if you we've used this this imagery in the past, right? So if you imagine that all all the electric appliances, they're all being fed from one generator, right? So even though the it's being diffused in many different directions but everything is being fed from one generator. So all of of existence comes, comes from the Torah. All of existence is is rooted, is anchored in the Torah. What's in the Torah is is a reality and and hence that is able to to exist, is able to exist. What's not in the Torah can't exist. Everything is is channeled, everything exists through the Torah. Well if that's the case, so then that means that that not only in the Torah is is the source for laws of nature and and all the the physical laws, but but all of all of history has to be in the Torah as well. And that's exactly what the Nefesh HaChaim says.

ולכן כל התורה בכלל וכל העולמות כלליהם ופרטיהם וסידורם וכל ענייניהם כולם כלולים ורמוזים בעשר המאמרות דמעשה בראשית.

Not only in Chamisha Chumshei Torah but even in the even in Parshas Bereishis. וכמו שכתוב רבינו הגדול הגאון החסיד מהר"ז זצוק"ל, the Vilna Gaon, בפירושו על ספרא דצניעותא בפרק ה. If you take a look in the in the footnote fifteen, so he he copies what the Gaon writes there. הכלל כי כל מה שהיה הוה ויהיה עד עולם, all of history. הכל כלול בתורה מבראשית עד לעיני כל ישראל. Velo haklalim bilvad

אלא אפילו פרטיו של כל מין ומין ושל כל אדם בפרט. וכל מה שיארה לו,

everything that will happen to every person, מיום הולדו עד סופו over the entire course of his life. וכל גלגולו וכל פרט ופרטי פרטים, every minute detail of his life.

וכן של כל מין בהמה וחיה וכל בעלי חיים שבעולם וכל עשב וצומח ודומם.

Not only human life but animal life and vegetative life and the inanimate objects,

וכל פרטיהם ופרטי פרטי פרטיהם בכל מין ומין ואישי המינים עד לעולם ומה שיארע להם ולשורשם.

Everything, everything is in the Torah because nothing can exist without being anchored in the Torah. So all of history is encoded in the Torah. And this again it follows from this this scheme and this this principle that Hakodesh Boruch Hu created everything through Torah and it's only what what only what's in the Torah has a reality. V'lachein, let's let's skip to the bottom line here in Reish Chof Daled.

התורה הקדושה ששורשה העליון הנעלם הוא למעלה מעלה גם מהאצילות קודשא יתברך כנזכר לעיל.

The Torah again which is the highest in in a spiritual sense in in the chain, the highest thing. And that's what it means:

וקודשא בריך הוא ואורייתא כולא חד. היא הנפש והחיות ונהירות ושורשא דעלמין כולהון.

That Hakodesh Boruch Hu again through his dibbur which is the Torah, that's what what animates everything that exists,

שכמו שבעת הבריאה בה נאצלו ונבראו כולם כן מאז, כן מאז היא נשמתם וחיותם וקיומם ומעמד מצבם. ובלתי שפעת אורה בהם כל רגע ממש להאירם להחיותם ולקיימם היו חוזרים כולם לתוהו ובוהו ממש.

So it's not just that that again that five thousand seven hundred and sixty-six years ago, so when Hakodesh Boruch Hu created the world, he created the world through the Torah. No, but that relationship is an ongoing relationship. The Torah remains the neshama which which animates, which which gives which gives life to everything constantly, constantly. V'lazos, and that's what he says in the beginning of Perek Yud Aleph:

עיקר חיותם ואורם וקיומם של העולמות כולם על נכון הוא רק שאנחנו עוסקים בה כראוי.

For the Torah to be able to animate to serve as the neshama of the entire beriah, so then the Torah has to be studied. It's not enough just that the Torah is there, it's that we have to we have to tap into that. We have to tap into that. And it's through our Talmud Torah that the entire world is sustained. Okay. I think we had just if you just go back to Reish Chof Bais and and and for one moment just in the the second paragraph from the bottom where he had quoted the the the Medrash, we had seen the Zohar expounding on the posuk, but he had quoted from the Medrash Rabbah as well: v'ehiyeh etzlo amon. V'amru Chazal in Bereishis Rabbah that אל תקרי אמון אלא אומן, right, doesn't mean nursling, doesn't mean a baby who's being nursed, but rather uman, artisan.

ובמשלי רבתי ריש פרשה ט חכמות בנתה ביתה זו התורה שבנתה כל העולמות.

Okay, so that's the so the Nefesh HaChaim is presenting this idea that the whole world exists through Torah. That's Hakodesh Boruch Hu's way of of that's how Hakodesh Boruch Hu is is present throughout throughout the throughout the beriah is through his Torah. And that requires that that we learn his Torah. And that basically this idea this idea that the whole world that that all of existence has to be anchored in Torah is something which underscores the absolute centrality and indispensability of Torah, right? That's the thrust of it here in the Nefesh Hachaim. It's very interesting for purposes of contrast, maybe first we'll just take a look at the Midrash and then maybe see a different emphasis in developing the Midrash. If you have it, it's in the right hand column on Vav Amud Bais, on the page 12, the right hand column, the end of the second line, Daled Aleph, Davar Acher. Davar Acher: Amon Uman.

התורה אומרת אני הייתי כלי אומנותו של הקדוש ברוך הוא.

I functioned as his tools, the tools of his trade. Benohag Shebaolam, Melech Basar Vadam Boneh Palatin. If a king constructs a palace, אינו בונה אותו מדעת עצמו אלא מדעת אומן. He doesn't do it himself. He's a what does he know about construction? So he gets a professional, he gets an artisan. והאומן אינו בונה אותו מדעת עצמו. He doesn't just improvise, אלא דיפתראות ופינקסאות יש לו. He has blueprints, he has notebooks with plans. לדעת היכן הוא עושה חדרים to know exactly what the configuration and the size of rooms should be, Heichu Oseh Pishpishin where he makes gates, where he makes doors. כך היה הקדוש ברוך הוא מביט בתורה. Hakadosh Baruch Hu would look in the world in the Torah Uvorei Es Haolam. והתורה אומרת בראשית ברא אלקים ואין ראשית אלא תורה. Meaning that with Reshis Hashem created, and Reshis refers to Torah. היך מה דאת אמר ה׳ קנני ראשית דרכו. Hashem created me, again this is Torah speaking, Reshis Darko. This was the beginning of his way. And that's what it means: Bereshis Bara Elokim that with Reshis, with the Torah, Hashem created the world. And this is the again the basic Ma'amar Chazal that the Nefesh Hachaim has been has been elaborating. That that the real Chiyus which Hakadosh Baruch Hu created is Torah and everything exists through its connection to Torah. If that connection, Rachmana Litzlan, is severed, so then nothing else can exist. And the way that connection is maintained is through Talmud Torah. That's basically the thrust of this Perek. Now if you take a look, it's I think it's kind of fascinating to see let's take a look maybe at a for purposes of contrast a classical Chasidic source, what it does with this same basic concept here. If you take a look here, this is from the Meor Einayim. Meor Einayim was from the first generation of the Gedolei Chasidus, so he was both a Talmid of the Baal Shem Tov as well as the Mezeritcher Maggid from the first generation where they branched out and established the various Chatzeiros. So the Meor Einayim if you take a look here in Ksiv, the bottom of the right hand column: Bechol Derachecha Daehu. Right, so we know that the Rambam amongst others quotes the Pasuk in Mishlei: צריך שיהיו כל מעשיו לשם שמים. Chazal paraphrase it instead of quoting the Lashon Hapasuk, so Chazal say וכל מעשיך יהיו לשם שמים. Again, so we know that that what that means on a basic level is a person should really gear and calibrate everything he's doing Leshem Shamayim. When a person eats, so he should be eating to maintain his health and his strength so he can be Oveid Hashem. And when a person goes to work to earn his Parnassah, again it's that he should have the necessary means to facilitate his Avodas Hashem. Everything should be geared towards that end, right? That's what the basic Pshat in Bechol Derachecha Daehu and וכל מעשיך יהיו לשם שמים is. Now says the Meor Einayim, it's true, but but this basic Pshat. Is rooted in a deeper concept. כל ענייני עולם הזה, afilu כל ענייני עולם הזה, everything a person does should be leshem shamayim, even seemingly mundane matters. Why? כי הכל מה שיש בעולם כל פעל ה' למענהו. Everything that exists in the world, Hashem created for His sake. כל מה שברא לכבודו בראו. Everything that was created was created for the glory of Hakadosh Baruch Hu.

ובכל דבר יש כבוד הבורא. והנה במלך בשר ודם הוא וכבודו אינו אחד. אבל בהקדוש ברוך הוא הוא וכבודו הכל אחד והמשכיל יבין.

Now, ונמצא שבכל דבר יש כבוד הבורא יתברך, let's just read a few lines.

הרי הוא מלא כל הארץ כבודו שאין מקום פנוי מיניה. וכל מה שהאדם עושה מענייני עולם הזה, הן אכילה ושתיה, הן ענייני סחורה, הכל הוא כבודו של הבורא ברוך הוא. כי באורייתא ברא קודשא בריך הוא עלמא.

Right, this is the same va'eheya etzlo amon, אל תקרי אמון אלא אומן, that בי ברא הקדוש ברוך הוא העולם. It's the same theme, right? But what is the Me'or Einayim, what is he emphasizing with this theme? It's a fascinating contrast. So where the Nefesh Hachaim was emphasizing that basically you see that everything depends upon Torah, right? So he was accentuating the fact that Torah is the source of everything. Torah is the source of all chiyus and that's why rachmana litzlan it's unimaginable, but if the world were... the way we maintain that connection to Torah and the way we were able to continue to draw on that chiyus is only because of constant talmud Torah. If talmud Torah were to totally cease for a minute, so the world couldn't exist. That's what he emphasizes. The Me'or Einayim looks at the other side, is emphasizing the other side of the coin. He says if everything has its source in Torah, so that means that the בכל מעשיך יהיו לשם שמים and the bechol derachecha da'ehu is not just sort of some motivation or context that we superimpose on things, but it means that inherently there's a leshem shamayim which a person is supposed to tap into. That if everything, the flip side of הסתכל באורייתא וברא עלמא, of va'eheya etzlo amon, the flip side of that is if everything is anchored in Torah, so that means that there's no activity which a person is supposed to be doing which is disjointed from Torah. And that's what he says: the basis of bechol derachecha da'ehu, the basis of בכל מעשיך יהיו לשם שמים is the fact that הסתכל באורייתא וברא עלמא. So it's not just a question of that we're sort of, well basically achila, sh'sia, sechora, conducting business, all these things really are disconnected from Torah but through our motivation so we sort of superimpose and we create that connection. What he's saying is no, inherently this has its root in Torah. Everything that exists has its root in Torah. And when it says בכל מעשיך יהיו לשם שמים, basically it means to tap into that potential in whatever you're doing. A person is eating, a person is eating, so we'll see in another source, so the food, the activity of eating, that has its source in the Torah, that has its source in the Torah, that's what gives the potential to do it leshem shamayim. It's not just, again, that we're superimposing this motivation to create a connection, to link it up to Torah. No, it's rooted in Torah, and that's the basis for the בכל מעשיך יהיו לשם שמים. He says it in a few places, it's a major theme of his. I just xeroxed one area. Okay, we're going to jump around a little bit here. We'll begin from the piece that begins in Parshas Matos.

וידבר משה אל ראשי המטות איש כי ידר נדר. לא יחל דברו ככל היוצא מפיו יעשה.

Right, if a person takes a neder, איש כי ידור נדר o hishava shevu'ah, לאסור איסר על נפשו. So the pshuto shel mikra is asar means to be bound up, right? So לאסור איסר על נפשו, he prohibits something, he binds something up, meaning he prohibits it to himself by taking the neder. Lo yachel devaro, so he shouldn't violate his own word, his own neder, but rather there's a mitzvas asei, not only a lav, but a mitzvas asei that he should be mekayeim. So that's what the pshuto shel mikra seems to be.

ונקדים מה שאמרו רבותינו ז"ל על מה שכתוב גבי נזיר וכיפר עליו הכהן מאשר חטא על הנפש.

So a nazir, amongst the korbanos a nazir tamei brings, he brings a korban chatas. So we're all familiar with the famous ma'amar Chazal. Rashi quotes it, וכי באיזה נפש חטא, what cheit is the nazir atoning for? אלא זה שציער עצמו מן היין. Because he went and he imposed this ascetic regimen upon himself that he wouldn't be able to drink wine.

להבין העניין דנודע כי כל העולם ומלואו בדבר ה' נעשו וברוח פיו כל צבאם.

Again, everything was created through the word of Hakadosh Baruch Hu. כי על ידי הדיבור נתהוו כל המציאות. Through Hashem's speech, all of existence came into being. Davar katan vegadol, everything, from the smallest to the largest. והוא המקימם ומחיה אותם. And Hakadosh Baruch Hu through His dibbur, again, which later we'll see that he also identifies with Torah, through His dibbur, through Torah, so Hakadosh Baruch Hu sustains them.

כמו שכתוב נחמיה ט ואתה מחיה את כולם ולולי החיות שבתוך הדבר היה נעדר מן המציאות.

It would cease to exist. It would cease to exist. Now let's, I mean the whole thing is fascinating, but just to make sure we have time for what we want. Let's skip now. If you take a look in the second column here, if you see where it says Yoma lamed ches in brackets towards the bottom and you go up five lines from there. Vechein kol, the last two words in the line. Do you see that raboseinu? From Yoma lamed ches in the brackets, which is about nine lines up, so five lines further up from there, vechein kol.

וכן כל הדברים שבזה העולם כגון משא ומתן ורווח השכר הכל הוא התענוג שבא לו מזה הן הן ניצוצו שלו ששייכים לו שמלובשים בזה הדבר שנזדמן ששייכים לו כמבואר אצלנו במקום אחר.

That everything that a person does and that a person has enjoyment from is because really that enjoyment comes from the nitzotz shel kedushah. Again, this chayus, which he calls a spark of kedushah, he refers to it as a spark of kedushah also. The enjoyment that a person gets from this world is really from that spark of kedushah, from that chayus which is within it. And what's more, he says that there are nitzotzos in the world that Hakadosh Baruch Hu wants to connect with specific neshamos. Specific neshamos. Now six lines, seven lines from the bottom after the sham in brackets.

כי הניצוצות השייכים לשורש נשמתו אי אפשר להיות להם עליה כי אם על ידי זה האדם שהן שייכים לשורש נשמתו שהן בחינת נפשו ממש.

He's supposed to, he's supposed to whether it's engage in this business or whether it's eat this food, so Hakadosh Baruch Hu prepares, again, he gives a chayus to this object because it's intended, it has an address. Vezehu hata'am, and that's why Hakadosh Baruch Hu orchestrates things.

שצריך כל אחד ליסע זה למקום פלוני וזה למקום פלוני.

Hakadosh Baruch Hu sees to it that this one has to take a business trip here and this one has to go here,

כי הנהגת הבורא יתברך שמו שהוא יודע כי חלקי ניצוצות השייכים לנפשו הם שם.

Hakadosh Baruch Hu knows again that the chiyus of kedusha which He wants to link up with that person's neshama is over there, where the boss is going to send him for a business meeting. Mulbashim bema'achal, within within some food, או באיזה משא ומתן, or some kind of business that he's going to conduct there.

ומסבב הבורא ברוך הוא סיבות בכדי שילך האדם הלז שם.

How so?

על ידי שנותן לו בלבו חשק ומלביש לו הסיבה בדבר מה שיצטרך ליסע לשם.

Hakadosh Baruch Hu sees to it that that you have to go there for business. Ve'ikar hakavana, but the main intention

שילך שם וישתה או משא ומתן ועל ידי זה יעלה הניצוצות ההם כמבואר אצלנו זה העניין באריכות במקום אחר.

Now, ve'al ken,

צריך כל אחד לשום עינו ולבו לראות על זה שהוא סוד בכל דרכיך דעהו.

So again, basically what the Meor Einayim says with this same idea again that the Nefesh Hachayim is using to to underscore again the centrality, the supremacy and indispensability of Torah. So the Meor Einayim uses that same idea and says, but if everything is rooted in Torah, if everything exists through Torah, so then there's some spark of kedusha, there's some element of kedusha in everything also. And he says that's the other side of the coin of this idea of אסתכל באורייתא וברא עלמא. Now look at this, now he's going to spell it out. He says, shehu sod, where on eight nine lines down, bechol drachecha da'ehu. That that's the סוד בכל דרכיך דעהו again is that everything there's an element of kedusha inherently, intrinsically, not just the way we understand it on its most basic level that we should attach a motive to everything. No, but that inherently there is this element of kedusha in everything.

וכשיתן דעתו לזה ידע איך הבורא ברוך הוא מחיה אותו באלוקותו כמות שכתוב כי לא על הלחם לבדו כי על כל מוצא פי השם.

So how do we understand that pasuk generally? We understand that pasuk to mean it's not enough, you can't live, a peanut man cannot live on peanut butter sandwiches alone, but you have to learn also, right? So he says no, what it means is ein hachi nami, what the pasuk is talking about the physical sustenance that we get, but he says the physical sustenance that you get from the lechem is from again the dvar Hashem which gives that lechem the chiyus. So it's not contrasting the eating with the learning. It's not saying it's not enough to eat, but you have to learn also. He's saying you know what the chiyus is that you get, you sit down and you're starving and you're exhausted, so you know what the chiyus is that you're getting from the lechem? It's not from the lechem, it's not from the flour, it's from the chiyus, it's from the dvar Hashem, בדבר השם שמים נעשו, it's from the dvar Hashem which animates that. That's the source of the chiyus that a person gets.

כי לא על הלחם לבדו כי על כל מוצא פי השם שהוא בחינת הדיבור המלובש בדבר ההוא ובלחם ההוא שנודע כי כל מזון נקרא על שם לחם.

Now, ve'im ken, coming back to the nazir,

מי שמצער נפשו ומסגף את עצמו לבלתי להנות מן העולם,

nikra chotei, כמו שיש דעה בש"ס, it's a machlokes in the gemara, שהיושב בתענית נקרא חוטא. The gemara has a machlokes whether nikra kadosh or nikra chotei. But there's one mandehu that nikra chotei. Why?

כי הוא גם כן עבודת השם כמו תורה ותפילה ותפילין וכל המצוות כי באורייתא ברא קודשא בריך הוא עלמא.

Again, so that's what he's emphasizing again. The flip side, he says, of the Nefesh Hachayim's maamar chazal is yes, unquestionably the Torah is supreme and central and indispensable. But the fact that everything is created through Torah, he says, gives everything, infuses an element of kedushah into everything also, ub'oraissa misnaheg alma. And therefore, בכל דבר יש תורה. Now of course, it's on a practical level, on a practical level, to a certain degree, the two converge. It doesn't mean, okay, if there's an element of kedushah, so it doesn't become a mitzvas asei d'oraissa to go to the Viennese table. That's not the, that's not the implication of what he's saying. It's when a person calibrates how much he needs to eat to feel good and to function at maximum capacity, so that a person should know that for that much, there's an element of kedushah and that that much he shouldn't be looking to avoid. And that's kind of sort of a fascinating contrast, the theme that they develop from that ma'amar Chazal. Okay, continue next siman.