KETER TORAH

KETER TORAH

January 31, 2020

Bs''d

"The crown of Torah. This is the crown of Moshe. As it says, 'remember the Torah of Moshe, My servant etc.' (Malachi 3:22)

"The crown of Kehunah. This is the crown of Aharon, which can not be touched. As it says, 'it is an eternal covenant of salt before Hashem.' (Bamidbar 18:19)

"The crown of sovereignty. This is the crown of David. As it says, 'you must know that Hashem, the God of Israel, gave the kingdom to David.' (Divrei HaYamim II 13:5)

"The crown of good name surmounts them all."

"Whoever merits the Torah should come and seize it.

"Aharon only merited the Kehunah because of the Torah. As it says, "for a kohen's lips shall guard knowledge, and the Torah will be sought from his mouth.' (Malachi 2:7)

"David only merited the kingship because of the Torah. As it says, 'this came to me because I kept Your precepts.' (Tehillim 119:56)"

"R' Shimon would say: There are three crowns: the crown of Torah, the crown of Kehunah (priesthood) and the crown of sovereignty, but the crown of good name surmounts them all."

https://youtu.be/z9mxV2KXclE

Comments

SHIN, NOT PEH

Hence via removal of da`at, which comes via lashon har`a, which is like "motzi dibbah hu kesil/he who utters slander is a fool" [Prov. 10:18], i.e. because da`at leaves him, because of this he falls from love of Hashem Yithbarakh, to beastly loves, and then the power of imagination overcomes him, which is the power of beastliness. And by the power of imagination, the memory is blemished and he falls to forgetfulness. And now! come and see, how good and how nice is the connection of this whole scripture "nidmu `ami" etc. mentioned. "Nidmu `ami mibli hada`at" because via blemish of da`at, the power of imagination overcomes. "Because you have rejected da`at, I have rejected you from being priest to me" because via blemish of da`at, one falls from holy loves which are aspect of Kohen as mentioned. And then the power of imagination overcomes him, as in "nidmu `ami" etc. as mentioned. And this is why the verse ended "vatishkach Torat Eloheikha/since you have forgotten the Torah of your God" "you have forgotten" certainly, because via blemish of the da`at, through this the power of imagination overcomes and through this the memory is blemished and one comes to forgetfulness as mentioned. "Eshkach baneikha gam ani/I will also forget your children" because via blemishing the ZiKaRon/memory and falling to forgetfullness, via this one has no ben ZaKhaR/male child, which was brought above regarding Avshalom, who did not merit to have a ben zachar beacuse this person blemished the zikaron as mentioned. And this is the "eshkach baneikha gam ani." And therefore Par`oh decreed against the zecharim specifically, because Par`oh is the aspect of the power of imagination, which is the vain power as mentioned, which overcomes the zikaron, which is the aspect of ben zakhar as mentioned. Because the power of imagination, when in overcomes, God forbid, it damages and nullifies, God forbid, the zikaron as mentioned. And this is "vayitzav Par`oh... kol haben ha'yilod ha'ye'orah tashlichuhu/and Pah`oh commanded... every boy that is born, throw him in the river" etc. "To the river" specifically, because the river of Mitzrayim, is Pishon, where the power of imagination dwells as mentioned, i.e. he wanted to blemish the zikaron, which is the aspect of ben zakhar, via the power of imagination, which dwells "`al pi shoneh halakhot/on the mouth of one who reviews halakhah" as mentioned.

"I found a hidden roll in the bet ha-midrash of R. Ḥiyya."