T72 (Tinyana) PNC - Lir'os es Atzmo im HaTzaddik HaEmes — Shiflus k'Bli Gvul, Mochin k'Binyan Mikdash, V'Atah Techezeh

**"Da, she-lir'os es atzmo im ha-tzaddik ha-emes hu gam ken davar gadol me'od."** Rabbeinu opens with a deceptively gentle line: even when you don't merit hearing Torah from the tzaddik's mouth, **the seeing alone — *ha-re'iyah l'vad, she-zochin lir'os es atzmo im ha-tzaddik* — is also extremely good.** Why? Because seeing oneself with the tzaddik draws down *gedulah* into the seer. **And the chiddush is in what gedulah turns out to mean**: the *ikkur* of gedulah is *shiflus*. As Megillah 31a teaches: *kol makom she-atah motzeh g'duloso shel ha-Kadosh Baruch Hu, sham atah motzeh anvasanuso* — every place you find His greatness, there you find His humility. The two are not opposites; the second IS the first. **And this is why shiflus is the part of you that becomes eternal**: at the techiyas ha-meisim, what stands up is *the shiflus of each one*, bechinas **"הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר"** (Yeshayah 26:19) — "awake and sing, dwellers of the dust" — Sotah 5a: *mi she-na'aseh shachen le-afar b'chayav*, one who became a neighbor of the dust during his lifetime. **The cosmic mechanism**: ta'anug olam ha-ba is *bli gvul*; we now are *b'gvul*; anything bounded cannot grasp the unbounded. Even Shabbos — which is *me-ein olam ha-ba* — is described as **nachalah b'li metzarim** (Shabbos 118b): inheritance without boundaries. So eternal life is reserved for *that part* of a person which is unbounded — and that part is *shiflus v'anivus*, because it is *ayin mamash, ein lo shum gvul*. The proudest piece of you has edges; the most humbled piece is open at every edge. *That* is what wakes up at techiyah. *Toamehah chayim zachu* (the Shabbos zemer): those who taste the taste of Shabbos merit life — chayim nitzchiyim — because they are tasting the bli-gvul flavor that their shiflus will eternalize.

Now the structural mechanism — *why* the tzaddik's gaze can transmit gedulah at all. **Each person's gedulah is bound to the *hisnotzetzus* (sparking-and-illumination) of his mochin.** Bechinas **"מֶלֶךְ אָסוּר בָּרְהָטִים"** (Shir HaShirim 7:6) — "a king bound in the channels" — *brahatei mochin* (sof Tikkunei Zohar Tikkun 6, daf 5): malchus (= gedulah) is *literally tied* to the channels of intellect. As your mochin spark, your malchus issues. **And mochin = binyan Beis HaMikdash** — Berachos 33a: *kol mi she-yesh bo de'ah, k'ilu nivneh Beis HaMikdash b'yamav* — anyone who has knowledge, it is as if the Beis HaMikdash were rebuilt in his days, *because da'as is placed between two letters in the Name and the Beis HaMikdash is placed between two names of HaShem*. So expanding your mochin literally is the work of building the Mikdash. The pasuk that seals it: **"חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ, לִפְנֵי מְלָכִים יִתְיַצָּב"** (Mishlei 22:29) — *did you see a man swift in his work? he stands before kings.* Rabbeinu reads *m'lachto* with *Rashi on Shir HaShirim*'s framing: the *melachah* in question is *binyan Beis HaMikdash*. So a *fast, sharp moach* IS *m'hir bi-m'lachto* (quick at the building); and the natural consequence is *lifnei melachim yisyatzev* — he comes to stand before kings = receives gedulah/malchus. **Now the chiddush about the *kollel***: there are mochin pratim (each person's individual intellect) AND a *moach kollel* (the general/shared intellect). All the mochin pratim *receive from* the moach kollel — and the moach kollel of any generation is *chacham ha-dor*, the wise one of the generation. **This is the privilege of seeing the tzaddik ha-emes**: when he looks at you, he is the moach kollel looking at your moach prati, and his gaze *sparks your moach*. Your own intellect, otherwise *munach b'katnus* — placed in smallness, dimmed — *flares into hisnotzetzus* under his gaze. And per the principle, the flare of mochin produces a corresponding measure of gedulah. The proof from the body: *einayim* are named for chochmah — **"וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם"** (Bereshis 3:7), Rashi: *al shem ha-chochmah ne'emar*. So the chacham's eye-on-you is wisdom-on-you, and that is what cranks the dimmer-switch of your mind upward.

**Now the Moshe-pasuk that holds the whole torah together**: "וְאַתָּה תֶחֱזֶה מִכָּל הָעָם... וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת" (Shemos 18:21). Yisro tells Moshe: *you* see, *you* will appoint. Rabbeinu reads it as one act: **the very seeing is the appointing.** Why? Because Moshe is *da'as ha-kollel* of all Yisrael; when his gaze rests on a Jew, *that* Jew's moach prati flares into the precise size it was meant to flare into, and the corresponding measure of gedulah and serarah issues — *sar elef, sar me'ah, sar chamishim, sar asarah*. Moshe doesn't have to *guess* who should be at which level; his looking *makes* the level visible to him because the seeing IS what generates the matching gedulah-flow. "V'atah techezeh" *dayka* — *you* see — and seeing is the act, no further appointment-procedure needed. The implication for our world is sharp: **when each person actually receives the gedulah suited to him**, each *sar/manhig* knows on his own how much chiddush in Torah he is supposed to bring forth and to how many people he must say it. *Sar elef* speaks before a thousand; *sar me'ah* before a hundred — and so on. *Lo pachos v'lo yoseir.* The right sized voice in the right sized room — naturally, without anyone forcing the fit — *because* the moach kollel saw the moach prati at its true magnitude and the malchus-flow was sized to match.

**Ruach kollel.** The mechanism extends: there is *ruach* in every Jew; the true manhig is *ruach ha-kollel*. **Bamidbar 27:18 "אִישׁ אֲשֶׁר רוּחַ בּוֹ"** — Rashi: *yodea l'halech k'neged rucho shel kol echad v'echad* — knows how to walk against the spirit of each one. **Yechezkel 37:9 "מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ"**: from the four winds, come the spirit. The *Ruach Elokim* IS the mochin themselves: **Shemos 31:3** "וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹקִים בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת וּבְכָל מְלָאכָה" — Ruach Elokim filling Betzalel = the four mochin = the work of Mikdash. **And Ruach Elokim hovers over Torah**: Bereshis 1:2 "וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם" — Mayim = Torah (Ta'anis 7a, Bava Kamma 17a). So when the manhig sparks each Jew's moach, he is sparking exactly the Ruach Elokim that hovers over the Torah, and chiddushei Torah pour forth from each Jew at his magnitude. **The teaching's chesed**: every chiddush a Jew is *truly meant* to bring is sitting waiting, in his moach prati, at exactly the size his rebbe-moach-kollel will spark him to. The chiddush isn't generated under pressure; it's *un-locked* by being-seen. **But** — and this is the sharp condition — the manhig who can do this must himself be a *parush gadol b'kedushah gedolah*. Specifically: *parush from this taavah* — the negiyah / yofi / zonus complex, which Rabbeinu calls the *p'gam ha-einayim*: bechinas **"וְלֹא תָתוּרוּ... וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר אַתֶּם זֹנִים אַחֲרֵיהֶם"** (Bamidbar 15:39). Why this taavah specifically? Because *einayim* is the entire instrument of this particular avodah — the gaze IS the act. A gaze sullied by *zonim acharei einei* cannot flare anyone's moach; it transmits its own corruption instead. *V'atah techezeh* requires *einayim zachim*. **"וְהַזֹּנוֹת רָחָצוּ"** (Melachim Alef 22:38), Sanhedrin 39b: *l'mareik shtei chezyonos* — to polish two visions. K'fi mah she-rochatzin atzman mi-taavah zo, kakh hu m'mareik u'metzachtzeach shtei chezyonos. Wash off this taavah → polish your *chazon* (your seeing) → become capable of *v'atah techezeh*. **Therefore Moshe**, of whom the Torah says **"וְאַתָּה פֹּה עֲמֹד עִמָּדִי"** (Devarim 5:28) — *paroush gadol al pi ha-dibbur* — he was the one whose seeing alone could appoint. Anyone less than that level of perishus from this specific taavah is *eino tzaddik klal* in this department — even if great in others.

**The catastrophe-clause**: when Yisrael does not have such a manhig — *parush, kadosh, m'shgiach, with einayim zachim* — *kol ha-olam m'urav u'mevulbal*, the entire world is mixed-up and confused, and *kol ha-rotzeh litol es ha-shem, notel* — anyone who wishes to take the title takes it. Rabbeinu adds, with bitter precision, *k'mo she-misnaheig achshav, b'avonosenu ha-rabim*. The diagnosis is structural, not personal: in the *absence* of the seeing-gaze that sizes each Jew correctly, there is no mechanism for matching voice to room. Sar elef speaks before twelve; sar asarah speaks before thousands; everyone is at the wrong magnitude in the wrong space. **Yisrael needs a *mashgiach* who oversees**, who *sees* them — and that mashgiach must be *parush v'kadosh gadol b'kedushas v'p'rishus Moshe*. **Then teshuvah becomes possible** — because, as Rabbeinu develops in the segments after this, the manhig's seeing-gaze draws *bushah* into each Jew, and bushah is the engine of teshuvah. The seeing both *gives* gedulah AND *humbles* — because, as the torah opened, **the ikkar of gedulah is shiflus**. So the round closes back where it started: lir'os es atzmo im ha-tzaddik gives gedulah; gedulah IS shiflus; shiflus is the unbounded-piece of you; the unbounded-piece is what wakes at techiyah. The torah's whole arc is one breath: **stand within the field of the tzaddik's eye, and the part of you that becomes eternal begins to organize itself.**