The Yanuka Rav Shlomo Yehuda-אין ימין, אין שמאל — כולנו עם אחד הגאון הינוקא תשעה באב תשפ＂ה 2025

3:15 And every day I am constantly doing teshuvah; I say it to everyone all the time. At the end of the prayer I ask about three things. I ask about the sin of the Golden Calf, that Hashem, blessed be He, forgive us. I ask about the blood of Zechariah — that Hashem, blessed be He, forgive us for the blood of Zechariah, which was spilled like water; that He forgive us for having pained Moshe Rabbeinu in every generation. True, we are not in their time, but we ask about their time, that Hashem forgive us.

3:41 How the voice of the prophet Yirmiyahu cried out, how he cried out and warned that the Beis HaMikdash was about to be destroyed. Everyone who heard Yirmiyahu thought he was mad. No one could understand: "This is a prophet? How does he prophesy such things, such prophecies?" They did not know that the wrath of Hashem was very near, and that Hashem, blessed be He, was angry over those deeds, over that idol worship, over those forbidden relations and that bloodshed.

4:06 And in the Second Temple, the sin of baseless hatred tipped the scales, and it too was weighed as equal against that, and so too the lashon hara, the evil speech, that they spoke; and all the troubles and all these things — these destroyed the Beis HaMikdash. So when we always say — we, we have — you know, the Sfas Emes of Gur says that if Tisha B'Av falls on Shabbos, we push it off, and the reason is that if we weep on the holy Shabbos over the Beis HaMikdash, on Tisha B'Av, we would transgress the prohibition of the labor of building, because our tears can build the Beis HaMikdash.

4:39 These tears, which will [unclear] Mashiach — all the bitterness and all the weeping, all this sorrow that is heard, all these Kinnos, these will bring about the building of the Beis HaMikdash. We will grieve over it, but this grief is not enough; it is not over this that we grieve — not only over a house that was burned, not over that do we — over our being exiled from our land; we weep over the character traits, over the bad things that burst out from within our heart, over the baseless hatred, over the fact that the [unclear] in our heart did not seek Hashem, blessed be He, that we did not seek Hashem with trust, with complete emunah, that we did not truly seek the way of Hashem — that is what [unclear] our Beis HaMikdash. When we say "the destruction of the Beis HaMikdash,"

5:21 one must understand: it is called the destruction of knowledge, the destruction of emunah, of trust. All the bad character traits — we fell to the level of the wicked. That is the level of the wicked. The wicked did not trust in Hashem, did not believe in Hashem; they increase hatred, they increase strife. The Beis HaMikdash, which was destroyed for our sins — that is because we were not on the level of tzaddikim. If we had been people of emunah, if we had been people of trust — no nation in the world, no tongue in the world — A Heavenly voice went out and said to him: "A House that was decreed to be destroyed — you destroyed; a Sanctuary that was decreed to be burned — you burned; a people that was decreed to be exiled — you exiled."

5:58 Rabbi Yonasan said: When the Shechinah went into exile from the Beis HaMikdash, it was [unclear] on the Mount of Olives, proclaiming and saying: "Be at peace, My House; be at peace, My Sanctuary; and peace, My people" — and it went up, higher and higher, and rose on high. It waited three years on the Mount of Olives, perhaps they would do teshuvah and perhaps be redeemed. So the Shechinah [unclear] to the Mount of Olives from within the Holy of Holies; it went along, parting from the Courtyard, from the Kohanim, from the Levi'im, from Israel, and it wept over this: that the Jewish people is not united, and the Beis HaMikdash is destroyed.

6:31 If you want to know what the teshuvah truly is, and what can truly help us as the Jewish people, as the holy people — it is only that we be united. We must stop all the divisions, all the disputes among our brothers: those who say "right," those who say "left," these who hate those, those who hate these; those who belittle the ones who are far, the secular; those who belittle these; those who belittle this Chassidus, that Chassidus, and hate this one, and hate that one.

6:58 All the baseless hatred — whoever has baseless hatred in him is forbidden to turn to Heaven. He reviles the Name of Hashem; it is forbidden for him. They commit a crime and a wickedness, in that they use the Name of Hashem and they are full of hatred, and they do not know that they hate Hashem, blessed be He, Himself. If you are looking for Titus — Titus is not in Rome. Titus is in the heart of everyone who has in him baseless hatred toward the Jewish people.

7:22 To this day he goes on [unclear] and burning the House of Hashem. Look at our brothers who are in exile; look at our distant brothers who are in captivity, in captivity. To this moment there are people who eat — they have nothing to eat; they eat potato peels, as in the Holocaust; they sit in captivity without bread, without water; they have no opening of light at all, they see no day of hope.

7:46 We need to turn things upside down, to do all that is in our power, in order to get them out. And at this time, when we are trying to get out our brothers in exile, and our brothers sit in sorrow and weeping, they threaten us — [unclear] of the world — that they will strike us: Iran. And the Jewish people sit like this, [unclear], depleted, and on top of that, people of lashon hara rise up and talk, and say to the Jewish people: "Go to the right," "Go to the left"; they talk about the Prime Minister, they talk about these, about those; they talk about this one, this one; they [unclear] one another, and speak against, and hold demonstrations, and distress one another, and cause so much sorrow.

8:20 We must stop the lashon hara; we must stop the baseless hatred. We need to be united. There are no parties, no differences, no divisions. There is one people, and one land, and one Torah, and one Hashem. That is all. We need to be united, to see the good in the Jewish people, to encourage the Jewish people, to encourage them one by one. Even when you see that one who is far, to whom they say, "You are so far" — instead of hating him, say to him: "Come. Hashem, blessed be He, loves you; Hashem, blessed be He, desires you. You are a stone in the building of Jerusalem; you are a stone in the hope, and a foundation for the Beis HaMikdash."

8:53 If we see the world this way, and we put a stop to that very day, the day the Beis HaMikdash was destroyed — as though it were destroyed now — every time we do all that is in our power, and lift our eyes to Heaven, and are filled with emunah and trust, and know that our body does not end here — it ends at the farthest edge of the Jews, which is at the end of the world. That is our human body. We look at the body as ending here; each one sees this as the edge.

9:22 That is not the edge of your body. Your edge ends at the body of the other one, who is at the edge of the world. We must do all that is in our power to bring back each and every one, and to increase love in the world — baseless love — so that the world will love the Jewish people, so that the non-Jews will love us, so that we will be a light to the nations, so that we will be a symbol and a light to the nations; so that the non-Jews will see us and say, "How much unity there is among them, how much love there is among them." See how much the non-Jews look at us; they look, they see everything that is happening here in the Holy Land, and they see divisions and disputes and parties and baseless hatred between people who are far from Hashem — who are pictured as far from Hashem by their appearance, but no one says that they are far from Hashem —

10:04 they see those people, such as appear by their look, by how they are seen, to be far, and they see them quarreling with those who appear, in their eyes, to be close in the eyes of Hashem; and so strife comes about among the Jewish people, instead of our being one, "as one man, with one heart" — "and Israel camped there." We, the Jewish people, were at Mount Sinai; we camped at Mount Sinai, we received the one Torah, all of us as one. The Torah came down to the world in order to bring light to the world, in order to bring unity into the world.

10:29 If we merit this, and do [unclear] for Hashem, and ask for the House of Hashem, ask for the Beis HaMikdash — truly, when we speak of asking for the Beis HaMikdash, when we say to ask for the Beis HaMikdash, it is to ask for the House that unites all created beings, "for My House shall be called a house of prayer for all the peoples." With the Beis HaMikdash standing, they would not know idol worship; a person would come — all the nations of the world would go up to Jerusalem; they would understand the worth of this holy House; all created beings would run to build it, all the nations of the world would come to build it. All the disasters that you see, all the illnesses, all the wars — it is all solely because our Holy Temple and our glory was destroyed.

11:05 There are all kinds of illnesses that come down to the world, all kinds of troubles and accidents and evil mishaps all over the world; each day, its curse is greater than that of the one before. In Tractate Sotah, page 49, the Gemara says on what the world stands: on the Kedushah d'Sidra — when we say "And You are holy, enthroned upon the praises of Israel" — and on "Amen, yehei Shemei rabba." These things — the one special virtue that has effect before Hashem, when we say "May His great Name be blessed" — that is the sanctification of the Name of the Holy One, blessed be He.

11:35 One must understand that at the root, the Beis HaMikdash stood and sanctified the Name of Hashem, blessed be He. When we do teshuvah on this day, when we fast on this day, one must understand what we are fasting over, what we are weeping over, what we are wailing over: not over the wood, not over the stones — over the foundations and the bad character traits that caused this day to come, over the foundations and the bad character traits that caused the fire on this day to burn, and to burn down the House of Hashem.

12:07 For that we do teshuvah, and for that we ask. May we all merit to be truly united, and may each one set it upon himself to work on his foundations and on his character traits, and to increase baseless love, to love all the Jewish people, to feel unity and to love everyone, and to keep away from all the disputes and from all the makers of strife, and to love Hashem; to see them, as makers of strife, like Titus — those who [unclear] the Beis HaMikdash; only of them must one beware — not of snakes, not of [unclear], not of the Iranians — to beware of the makers of strife, because of whom our Beis HaMikdash was destroyed, because of whom the exile grows longer, because of whom there are the captives; because of them there is all the sorrow and the bitterness that there is among the Jewish people —

12:47 because of all those who increase strife and hate one another, and increase baseless hatred. As I always say: it is possible not to accept someone's opinion, it is possible not to agree with his opinion, but it is forbidden to hate him. It is possible not to accept the opinion. Beis Shammai and Beis Hillel — a Heavenly voice went out — Tractate Eruvin, page 13, says of Beis Shammai and Beis Hillel: "These and those are the words of the living G-d." One must understand this reflection on the Jewish people. And all the nations of the world sit and look at the Land of Israel; they see us now — how we have captives who are in exile, sitting as captives — they look at us, to see how we behave; and we must be a symbol and a light to the nations,

13:26 so that they see one people, not scattered, not divided among the peoples; to show them that we are one, to show them that we love one another, to show that there are no disputes among us, and no demonstrations, and no wars, and no lashon hara; we love, and are united, one with another. All the nations of the world — "dread and fear shall fall upon them." They will say, "I want to be in this people, I want to be called by its name, I want to be in it."

13:52 And the moment they see us scattered and divided, we cannot receive our strength. We are one — that is the strength of the Beis HaMikdash. Always remember: now, Hashem, blessed be He, did a kindness: the walls that were breached — that was, in Jerusalem, it says, on the 9th of Tammuz, in the First Temple. But we go by the end of the calamity: that is the 17th of Tammuz, and the last Tisha B'Av — even though on Tisha B'Av it was in the First Temple too, but Tisha B'Av was in the Second Temple too; and the Crusades, the Inquisition and King Ferdinand of Spain, who began — the exile from Spain began at this time, on Tisha B'Av. Many troubles and calamities were brought upon the Jewish people at this time.

14:35 But the main thought says to the Jewish people: "You have now been in exile, you have been in exile; if you come and ask before Me" — Hashem, blessed be He, says — "for My House and My purpose." So it is a kindness that Hashem, blessed be He, did, in that He concentrated all the troubles and the calamities onto one day. For if we had it on many days, we would have to be careful on all those days. And in that Hashem, blessed be He, wanted it all to be on one day — in this He gave us the greatest gift.

15:04 And more: Hashem, blessed be He, revealed and made such a wondrous secret — that He brought the Mashiach to birth: Mashiach was born on Tisha B'Av. I explained it according to the words of the Tiferes Shlomo of Radomsk on Shabbos Chazon, who says that the more the days are days of smallness, afterwards, when we rise, they are days of greatness. And so, the more we draw the bow back, the further forward and the farther the arrow will fly. So too that time of the Beis HaMikdash — Tisha B'Av, through all the exiles.

15:31 This day was the bad one, this day, the bitter one; on this day the First Temple was destroyed, the Second Temple; exiles, crusades — the Jewish people suffered on this day. The generation of the Wilderness — so many troubles on this day. On the contrary: this day went down, down, down, down — the bow was drawn back. But Mashiach was born on Tisha B'Av; this arrow will fly the farthest forward. Precisely from this sorrow, from this smallness of mind, in the end Israel will rise to greatness of mind, to freedom, to the geulah, to salvation, to the good day, to blessing, to success, to salvation, to eternity and hope.

16:06 We must hold ourselves firm with all our strength, remember and take heed of the words of our Rabbis, work on our character traits, and look to Hashem, blessed be He, to save us and have mercy on us. "Behold, I have redeemed you, the end as the beginning, to be your G-d." May it be His will that we merit the complete geulah; and "may it be Your will, Hashem our G-d and G-d of our fathers, that You build the Beis HaMikdash speedily in our days, and grant our portion in Your Torah, to do the statutes of Your will and to serve You with a whole heart."

16:32 There is now a very great time of favor, when we sit on the ground and make requests of Hashem, blessed be He: we ask, first of all — we put first — for the Beis HaMikdash; we ask, and understand that every sorrow and pain that we have is drawn from the destruction of the Beis HaMikdash. Every sorrow and pain there is in the world, all the mourners there are in the world — here, today, this day of Tisha B'Av, everyone keeps mourning, like a mourner. Mourning — the root of mourning is drawn from the destruction of the Beis HaMikdash.

16:59 All the mourning there is in the world, all the sorrow there is in the world, all the sick, all the illnesses, all the troubles, all the fears, all the suffering, all the pain, all the dread, all the fear, all the turmoil, all the terror, everything there is in this world that the world fears and is afraid of — it is drawn from the destruction of the Beis HaMikdash. At our root, the Jewish people — since we went through all the — we, our forefathers, we — we have the imprint: "though he himself does not see, his mazal sees."

17:31 the destruction of the Beis HaMikdash — we were there; we saw it. Our forefathers told us; we saw the sorrow, this pain, the destruction, the fear. To this day we see the fire; it recalls the fire, of the Romans who destroyed the Beis HaMikdash, the sounds of the horses that galloped to destroy the Beis HaMikdash, even before the Romans broke through by way of the northern gate and captured the Antonia, from where it was close to the Temple Mount, and from there they began to make all the breaches in the Jewish people; and, of course, what we managed to do to them, with all kinds of wisdom and stratagems — for the Jewish people are wise — and they dug an underground city, and managed to bring down very many of the Romans, by being united among themselves.

18:15 But the imprint of the sorrow and the pain and the fire that burned Jerusalem, and those sounds — to this day, if a person is [unclear], and he goes up to Jerusalem, he will come to the Temple Mount, he will stand there, he will see the fire and the smoke up to the heart of the heavens; he will hear the voices of the Romans, their hoofbeats, their shouts, their roars. The imprint still stands there, in that same place; one can actually hear the sounds, the horses, the fire, the blood.

18:45 It all exists; it is all there, at that same time; it is there in that same place. On the imprint of the stones of all Jerusalem, in the Old City, within that holy place — how much blood was spilled there, how many harsh deaths, how many unnatural deaths. This sorrow — it is the root in our soul; we all feel it; and it is the root of everything that you fear and [unclear] in the world. All the fears, all these things — it is the root of it all.

19:11 When we ask for the Beis HaMikdash, we are asking Hashem, in other words: "Save us from all the troubles." When a person says Tikkun Chatzos, he does not know that he is redeeming himself from all the troubles. There is no segulah for salvations, and for wonders, and for miracles and marvels, for a home, for a match, for a livelihood, for length of days and years, nachas, children, salvations — more than Tikkun Chatzos. "It is fitting for everyone who fears Heaven to grieve and worry over the destruction of the Beis HaMikdash," the Shulchan Aruch says.

19:40 The Sfas Emes of Gur says that if a person does not grieve and worry, he should check whether he fears Heaven. That is: "it is fitting for everyone who fears Heaven to grieve and worry" — so check yourself: if you do not grieve and worry, then perhaps you do not fear Heaven at all. So from here you must understand — we all need to strengthen ourselves in this, in saying Tikkun Chatzos as well, and to understand that this small moment, at every midnight, when we commune with the Beis HaMikdash — for this is the root of all the troubles, all the problems: it is the destruction of the Beis HaMikdash — and we ask of Hashem: "Save us, redeem us, protect us, rescue us" — to repair our character traits; every day to learn about those bad traits that a person has:

20:19 one who has jealousy in him, one who has baseless hatred in him, one who is given to lashon hara — to work on the character traits. That is the building of the Beis HaMikdash. That is truly what will bring the geulah. If we do not take it upon ourselves to change in these things, it will be very hard to await the footsteps of Mashiach in this state. Unless Mashiach comes — but then the reality that Hashem, blessed be He, will bring about will require harder work.

20:45 We will pray, with Hashem's help, that Hashem, blessed be He, do everything with kindness and mercy, and that we merit to be redeemed with mercy and favor. Amen. Amen, so may it be His will. So I say again, in the name of Rabbi Pinchas of Koritz: right now, still, until midday, there is a time when we sit on the ground to ask for the Beis HaMikdash — really to ask. Ask for the Beis HaMikdash, that it be built. Say it — one Kinah, two, whatever you can; try to weep bitterly over the destruction of the Beis HaMikdash, and right after that, as soon as you finish, ask of Hashem, blessed be He, like this, as I explained just now, as I say: "[unclear] Master of the world, we know that all this sorrow and pain is the lack of the Shechinah;

21:23 it is pain to the holy Shechinah. We ask of You, may You be blessed, that there be no pain to the Shechinah, that the lack of the Shechinah be filled. We ask before You that there be no pain to the Shechinah" — such and such and such — and ask about your troubles, your pain, and say that this is the pain of the Shechinah. You do not want there to be pain to the Shechinah; you want salvation from Hashem, that He save you; and for this you ask for the Beis HaMikdash. Ask like this.

21:48 Ask for the Beis HaMikdash, and ask — that you do not want to have this sorrow and this distress, which is a kind of pain of the Shechinah — that there be no pain to the Shechinah. Ask for the Beis HaMikdash. And this is a segulah that you will have salvation in everything you need. And I bless you that you will have salvations and miracles and wonders, Amen — and all the blessings and all the good bounty, in good that is seen and revealed, out of joy and gladness of heart. A good life, [unclear], miracles and wonders, and all the blessings and the good bounty, in good that is seen and revealed, out of joy and gladness of heart.

22:15 Be strong, be strong, be strong; good tidings; and may we merit to be redeemed with a high hand.