The Yanuka Rav Shlomo Yehuda-הגאון הינוקא הרב שלמה יהודה שליט''א - ＂כפי תהיה＂ - רזי תורתו של דוד המלך ומדוע ביקש להסתלק בערב שבת

3:13 He would say that he reads all of them. So they said, how do you read everything? How do you manage to read all the notes? He said that he reads all the notes. So he would say, Master of the World, You know what is written in all of this? You bring it about that there be [unclear] for all the Jewish people, for all [unclear] in the note. There was once a story also about the Rebbe of Kotzk, Rabbi Menachem Mendel of Kotzk.

3:42 That once, everyone who came to him, he would say, Today I prayed for you for many hours, and after that the next visitor came, he says to him, today I prayed for you for many hours, after that another one came, he says to him... So once someone said, Rebbe, you are not lying, but you prayed for him for many hours - for that same person? How can it be? It makes no sense that you prayed for him for many hours. So he said, he said, in the prayer I say, 'the meditation of my heart before You', and my heart is before Hashem, and He knows that all the Jewish people are in my heart, so I have acted for the Rebbe of Kotzk, they called him the pillar of truth.

4:21 For 40 years he [unclear] the house. Meaning, a Jew sits inside a closed room and gives thoughts of teshuvah to the whole entire world. So he said about himself, [unclear] about himself. The teacher of the Chiddushei HaRim - whoever has heard - the Chiddushei HaRim of Ger, was a student of the Rebbe of Kotzk. What happened to him?

5:00 Where is he? [unclear] Already how much longer until Rosh Hashanah?

5:57 How long? Rosh Hashanah is soon, everyone. [unclear] months? 91 days. 91 days is what is called a tekufah (a season).

6:29 Tractate Eruvin, page 56a, says that a tekufah is ninety-one days and a half. Can't you hear? There's no need to hear either. There's no need to hear anything. [unclear] I'm not feeling very well.

7:03 Let's see something beautiful. Everyone has surely heard of Rabbi Tzvi Elimelech of Dinov, the grandfather of the Minchas Elazar of Munkatch, the holy Gaon of Munkatch. The Minchas Elazar was a grandson of Rabbi Tzvi Elimelech.

7:29 Rabbi Tzvi Elimelech of Dinov is of the holy seed of Rabbi Shimshon of Ostropoli. Rabbi Shimshon of Ostropoli, Soon is the hillula of Rabbi Shimshon of Ostropoli. We hold the hillula - the 3rd of Av is the hillula of Rabbi Shimshon of Ostropoli.

7:53 The 3rd. Rabbi Shimshon of Ostropoli is holy of holies. As is known, he is one of the unique and awesome ones who knew precisely the secret of the End. There were a few who knew the End, who knew exactly all that goes on here in this world.

8:20 This world is such a mess that nobody understands what is going on here in the world. Only that there is a mess here, everything. A mess, chaos and void, everything. And there were only a few of them who truly knew what there is in this world, how to contemplate it, how to look at it, how to think, how to see. One of them was Rabbi Shimshon of Ostropoli.

8:48 Who in fact prophesied many prophecies and knew everything, and he also [unclear] the book - that is Rabbi Nachman Chatufa, Nevuas HaYeled (the Prophecy of the Child), who was called the Yanuka. Has anyone heard of him? Have you heard of him? Nevuas HaYeled. Yes, there is Nevuas HaYeled, right?

9:17 In Kfar Bar'am. He had very righteous parents, who had no children, and they prayed a lot that they would have children. And then the Holy One, blessed be He, gave them - after her husband had brought about the remembering of many barren women, salvations, through his blessings - the Holy One, blessed be He, decided to give them salvation, and a son was born to them.

9:45 And they named him Nachman, because he would comfort them for all that had come upon them and all the troubles. And he began to prophesy prophecies and to tell the future, and to tell all that was and all that will be and all that is destined to be. And he told and spoke everything, everything, everything. He spoke all that the angels say in Heaven, he knew everything, everything, everything, all that there is in Heaven, and then he was snatched away truly at the age of infancy, very young, and he revealed the End.

10:20 The book Nevuas HaYeled is a book where it is written exactly when all this mess that we see here ends, all this madness, all the falsehood and the whole of it. So much so that they say that the Rebbe of Vitebsk, in his time, 200 years ago, who is the Gaon, the Baal HaTanya, held of him so much that he was utterly nullified before him.

10:48 The Gaon of Vitebsk, already at age 6, was on such a level that they were already in doubt whether to make over him the blessing 'Who has given of His wisdom to those who fear Him'. Already at age six - about a child. When he wanted to meet the Gaon, to debate with him - with the Gaon of Vilna - he and the Baal HaTanya set out to go to the Gaon of Vilna. And the holy Gaon of Vitebsk passed away at age 49. He would sign himself 'lowly in truth' because of some [unclear] that he went through.

11:20 They say that already when he was a small child, because of his learning, within his four cubits there was the scent of Mashiach. There was real redemption. They would feel the redemption within his four cubits. The light of the redemption was with him. Once they said to him - so, because he was so holy, he could not go out of his room, because the world was so impure, and it was as if, for him, going out of the house was a descent.

11:45 So he wants to be in his house all the time, never to go out. So he was always secluding himself. Then once a rumor went out that Mashiach had come, and he said, I will check. He went outside - he put his head out of the window, brought his head back in, and told them, Mashiach has not come yet. So they said to him, how do you know? So he said, because in my four cubits there is a scent [unclear]. I put my head outside. The same scent should have been outside. What there is with me is not outside - a sign that he has not come yet.

12:14 So they understood that... Look, A magnificent [unclear] of gold and diamonds. Now all the treasures of Korach are starting to come out. The month of Tammuz. All the treasures, everything. Let's say something beautiful from Rabbi Tzvi Elimelech of Dinov.

12:51 Everyone knows his book; he has the book on the months. He has a discourse on the month of Iyar, a discourse on the month of Kislev, Teves, and so on. He says that in the month of Tammuz there is an interesting thing. So says Rabbi Tzvi Elimelech of Dinov in the first discourse.

13:26 He explains that 'Yet all this is worth nothing to me' - these are the final letters of the Name Havayah, reversed, in chapter 5, verse 13 in Esther, in the Megillah. This explains that this month has a dominion that is in reverse [unclear], and therefore there is the attribute of judgment on it in the month of Tammuz, on this month - the attribute of judgment rules in the month.

13:58 Do you want to sit? Can't you hear me? Can't hear. Okay? Like this? May it be His will that the learning of the shiur be for the sake of Heaven, that for everyone there be satisfaction to Hashem, that the one who hears and the one who speaks have one intention together, that the learning, for all of us together, be of benefit, a satisfaction before Hashem, blessed be He.

14:30 He explains that because of this combination that is in this month, the attribute of judgment rules. And the rule of the attribute of judgment in this month is what causes... The Name in reverse brings about what we see, that judgment rules, and these months are not easy months. With the permission of the Rav and with the permission of the rabbis.

15:21 Now we learned that Rabbi Tzvi Elimelech of Dinov is the Bnei Yissaschar. Rabbi Tzvi Elimelech of Dinov says that there is a combination of the Name Havayah reversed in the month of Tammuz, and therefore the attribute of judgment rules in this month, in the month of Tammuz, and the attribute of judgment rules through the reversal of the Name; in the letters the Name is formed, and the Name in reverse, and then the result is formed - what becomes the attribute of judgment.

15:53 And Rabbi Tzvi Elimelech of Dinov explains that it is written in chapter 1, verse 8 of Eichah, it is written, 'Jerusalem has sinned greatly; therefore she has become a niddah'. So he says, what is the meaning of 'Jerusalem has sinned greatly; therefore she has become a niddah'? He says, like a niddah, who is destined to become pure and to be permitted, so too Jerusalem is now, at this time, the time of her impurity - this time - but she is destined to become pure and then come together in peace with the Holy One, blessed be He.

16:22 And he explains that all that in fact exists at this time, now that judgment rules, is only because of what is done in Heaven, corresponding to these letters, corresponding to this joining of the Name and its reversal, and also corresponding to 'Jerusalem has sinned greatly; therefore she has become a niddah' - that the Holy One, blessed be He, distances her and is destined to bring her very, very close, that the closeness will be very, very, very great.

16:50 And then he explains, and he writes a very interesting thing. Perhaps with this we will expand a little and explain. Rabbi Tzvi Elimelech of Dinov explains, says - Rabbi Tzvi Elimelech explains that it is written, that the Torah says, 'Send, please, by the hand of whom You will send', in chapter 4, verse 13 in Shemos.

17:33 So Yonasan translated - what did Yonasan translate in the Targum? 'By the hand of Pinchas, Eliyahu, who is destined to be sent at the end of days.' At the end of days the Holy One, blessed be He, is destined to send Pinchas and Eliyahu - at the end of days. And Rabbi Tzvi Elimelech of Dinov explains that it is written in Eichah, chapter 1, verse 16, 'My eye, my eye runs down with water.'

17:58 What is the meaning of 'my eye, my eye runs down with water'? 'My eye, my eye runs down with water.' He says that the two eyes - he says that this is in the writings of the Arizal, that our master the Arizal explains that the months of Tammuz and Av - Tammuz is the right eye and Av is the left eye, and 'my eye, my eye runs down with water' is the two months in which there is [unclear] and weeping, 'my eye, my eye'. He says that only Pinchas and Eliyahu, whom the Holy One, blessed be He, is destined to send - as Moshe Rabbeinu already said, 'Send by the hand of whom You will send' - that the redemption will come when Pinchas and Eliyahu come, therefore Rabbi Tzvi Elimelech brings a new insight:

18:30 that Pinchas and Eliyahu are the gematria of 'ayin, ayin' (eye, eye), twice. Like, 'ayin' is 130, and another 'ayin' is 130, and together it is 260, and Pinchas and Eliyahu is 260. So Rabbi Tzvi Elimelech brings a new insight, he says, 'And Hashem saw that he turned aside to see' - as written in chapter 3, verse 4 - the revelation at the bush. There is a great revelation for him; Moshe Rabbeinu merits a revelation, and 'sar' says gematria - 'sar' (turned aside) is also the gematria 260 - 'he turned aside to see'.

18:58 This says that these months will not be rectified until Mashiach comes. Only when Mashiach comes will the month of Tammuz and the month of Av be rectified. And then he explains it more, to explain his words further. He goes into more detail. That is to say, that the Name Adnus, as we know, in its full spelling is Alef Lamed Pei, Dalet Lamed Tav, after that we have Nun Vav Nun, and then Yud Vav Dalet - together, the full spelling.

19:26 So that means it is twelve letters, twelve letters corresponding to the twelve months of the year, corresponding to twelve. So that means it starts from the head of the months - this is the first, this is Alef, so that will be Nissan. Lamed, that is, will be Iyar, Pei will be Sivan, and then Dalet is Tammuz, Lamed is Av - this is 'dal' (poor). That means, for this, when Elul comes, then we say, 'Like the poor and the destitute we have knocked on Your doors' - we said 'poor'.

19:54 Why? Because we have no strength, because we are poor, because in these months we are poor at this time. This is 'like the poor and the destitute we have knocked on Your doors', because we are poor and destitute, so this is the time that we come to pray before the Holy One, blessed be He; these are the letters that are rectified. And then in fact, if we look, perhaps this Dalet is Malchus, which has nothing of its own at all, so that when they pray to the Holy One, blessed be He, at this time, Elul, with the teshuvah and everything, then this will rectify this Dalet, and then in fact there will already be closeness, and the Holy One, blessed be He, will redeem the Jewish people.

20:26 That is perhaps how one could look at it, to understand what this meaning of the Dalet is, that he says 'Dalet', Lamed Tav, as he expounds. Then Rabbi Tzvi Elimelech explains; he continues and says: Eliyahu, Nechemiah ben Chushiel and Menachem ben Amiel equal in gematria 'Bereishis'. That is to say, the Holy One, blessed be He, created the world, and from the start, in the Torah, in 'Bereishis', the name of the redemption is already hinted - of the redeemers who will bring about the redemption.

20:52 It is all only through them. So the Holy One, blessed be He, already hinted this in Bereishis, that the redemption will come, and then everyone will merit in this way, He already hinted it in Bereishis. It is already hinted in Bereishis, and then the Holy One, blessed be He, will bring the redemption to the Jewish people. It was already hinted to them in Bereishis, that then they will bring it about. And then Rabbi Shimshon of Ostropoli says, continues and says, more strengthening for this time. He is his grandfather - of Rabbi Tzvi Elimelech of Dinov.

21:18 Rabbi Tzvi Elimelech, as we said, is the great-grandfather of the Minchas Elazar, the holy Gaon of Munkatch. So Rabbi Shimshon of Ostropoli, son of Rabbi Pesach, explains. He writes in his discourse on Parshas Shelach Lecha, verse 20, the first verse in the parsha. So the Midrash Pli'ah says: Why did the spies not succeed? What was it? So it says: they were days of first fruits, 'the days of the first ripe grapes'.

21:43 In 'anavim' (grapes) a Yud is missing in the Torah. So that means that it is written, 'And she hid him three months'. In Shemos chapter 2, verse 2, it is written, 'And she hid him three months'. 'Three months' - so the Zohar - he brings the Zohar, in the Zohar on Shemos, page 12a, Rabbi Shimon bar Yochai says in the Zohar, 'These are three months: Tammuz, Av and Teves.' These are three months in which the attribute of judgment rules, so says Rabbi Shimon.

22:11 These are the three months: the month of Tammuz, Teves and Av. These are those three, and this is 'And she hid him three months'. And then he says, 'anavim', he says, 'in the days of the first ripe grapes' - at this time, this is the time when the attribute of judgment rules; the Satan comes to be present at this time. And then he says that 'anavim' - if we look one letter before Ayin, it comes out Samech, and one before Nun, it comes out Mem, and one before Beis, it comes out Alef, and one before Mem, the last, it comes out Dalet.

22:43 Exactly - it comes out the name of 'that one': 'the days of the first ripe grapes'. And then he explains the Midrash Pli'ah, that because of this the spies did not succeed, and because of this what happened happened, all only because of what was at this time. Therefore also because of this, we will see further that it is forbidden to be drunk; it is a risk of danger. It is forbidden to be drunk at this time, it is forbidden to drink much wine as well, and as little as possible, not to get drunk, and to be settled of mind and very, very clear-headed at this time, especially since it is a time in which the attribute of judgment rules, and the wine can cause a very great judgment.

23:20 The Sages warned us, as everyone knows, in Tractate Berachos, page 40a, about the wailing that wine brings to the world, also in Tractate Yoma, page 76b, and also in Tractate Sanhedrin, page 70a, in Rashi, who says: 'Do not look upon wine when it is red.' Rashi explains that its end is to kill the person. The wine will cause a person to be drawn after it, and in the end it will bring him to killing.

23:46 And the wine will kill him and finish him off in the end. In Tractate Berachos, page 31b, the Sages expounded on the matter of what happened with Eli, and he thought her drunk - that a person who prays while he is drunk, his law is like one who worships idols, in this severity. And the Rambam explains, at the end of Hilchos Issurei Bi'ah, the last halacha, chapter 22, halacha 21, concluding Hilchos Issurei Bi'ah, The Rambam explains and says that caution, strictness and importance in being careful not to get drunk, of drunkenness or of levity, that these things are great causes of forbidden relations, Heaven save us, that whoever comes to this state of drinking wine, and especially in this month of Tammuz and in this month of Av, that it is a very, very, very great danger

24:31 [unclear] at this time of drinking and wine, that it can do very, very great damage, so to drink only with a settled mind, what one drinks on Shabbos, and apart from that, not to drink at all. At this time, these months, only at a simchah or [unclear], and also with a settled mind, and also through Torah learning, and to flee from drunkenness. And in the Midrash Tanchuma on Parshas Shemini, in siman [unclear], it is written: the tribes were exiled only because of wine; the Holy One, blessed be He, exiled them. Only because of wine were the tribes exiled.

25:03 All of the Ten Tribes who were exiled - it was only because of wine. Wine can cause a very, very, very great distance, and there will be a very, very great blemish; therefore one must be careful, as we know, Adam HaRishon, what happened with him, and Noach, what happened with him, and Uriah the Hittite, and Naval, etc., and Nadav and Avihu - what wine can cause - and King Shlomo; wine can cause very great damage even to great people and people of stature. One must keep far from wine and guard oneself from wine as much as possible so that he will have a settled mind, he will be able to pray and learn, and he will not have the law of one who serves idols.

25:40 So this is especially to strengthen ourselves in this month, in the month of Tammuz, and in Av, to be careful not to drink much wine, only when it is needed to fulfil a mitzvah, etc. Another thing there is in this month, in Tammuz, as everyone knows, there is a very, very, very grave thing that happened more than seven hundred years ago, it was 770 years ago, 774-775, there was the burning of the Talmud.

26:23 The decree of the burning of the Talmud was a very, very, very harsh decree, which is also what causes very great sorrow in the month of Tammuz, as everyone knows, that over this one must pray and annul it, that the Holy One, blessed be He, annul much sorrow and decrees from the world, because every time it comes round again, when we reach a certain time, the same judgment that was in it awakens.

26:48 Just as when Nissan comes, a light of redemption awakens; when a certain time and a certain season arrives, then that same time of its own arrives. At the time of the burning of the Talmud they had to go. The tremendous Gaon, may his merit protect us, was Rabbi Yechiel of Paris, one of the Baalei HaTosafos.

27:15 Together with Rabbi Moshe of Coucy - for whoever does not know, Rabbi Yechiel, the Kaftor VaFerach wrote about him in the sixth chapter, he brings that he had a wish to come to the Land of Israel, to offer sacrifices on the view that impurity is permitted for the community. He learned this in Tractate Eruvin, on page 105a, there they teach that all may enter the Sanctuary, to build, to repair and to remove the impurity.

27:48 The mitzvah is with pure ones; if there are no pure ones, impure ones enter. Impure people may enter, to remove and to build, because of the impurity. And so in Tractate Pesachim on page 77a, and in Tractate Yoma on page 6b and page 7b, in Tosafos, where Tosafos hold in practice that the tzitz does not hold it back - whether impurity is set aside for the community or impurity is permitted for the community, that is the dispute.

28:12 The Rambam ruled that impurity is set aside for the community, as the Rambam brings in Hilchos HaMikdash, in chapter 4, halachah 14 and halachah [unclear]. The Rambam brought it twice, that impurity is set aside for the community, and that is the Rambam's view. And this is the view in practice - Tosafos in practice - as Rabbi Yechiel held, that in practice the tzitz does not hold it back, so therefore he wanted to come and slaughter and offer sacrifices [unclear] based on what the Gemara in Tractate Eruvin, on page 105a, says, that all may enter the Sanctuary, even impure people, etc., in order to build and repair and remove the impurity, as the law is, today.

28:47 So the Kaftor VaFerach mentioned him - his wish to bring about the Redemption and his wish to live it, and to bring it about in actual fact - the Beis HaMikdash, the sacrifices, this essence, this rectification. It was something that cannot be explained. He and Rabbi Moshe of Coucy himself had to stand against heretics. He was the teacher of the Maharam of Rothenburg - Rabbi Yechiel was the teacher of the Maharam of Rothenburg and of Rabbeinu Peretz.

29:12 Among his sons-in-law are Rabbi Yitzchak of Corbeil and the Mordechai. Everyone knows them; they are his sons-in-law. They were his sons-in-law, his students, his sons-in-law, his relatives. And he - they had to stand; they stood before the king. They had the king then, in his time, King Louis - it was King Louis the Ninth in his time - whom they had to stand against over the burning of the Talmud and they stood before him, he, and there was also some [unclear], Heaven save us, or some wicked priest, and there was one more, who was his student who went astray - the student of Rabbi Yechiel - he is the one who brought about the burning of the Talmud; only because of him did this thing come about. A student who went astray, the most terrible and awful thing,

29:54 the worst there is, the most terrible, the most tearful, the most distressing, very great. Rabbi Yechiel cried out and wept greatly over this student, that he lost him, that he came to such [unclear]. And after that he went against everything he had learned, and brought all the proofs and contradictions from our Talmud as proofs and support, how we, Heaven forbid, supposedly do things, to use it exactly, to turn it over, to do the opposite of what of what we are told to do - exactly the opposite.

30:29 Shalom aleichem. So that wicked student of his - let us mention his name, 'the name of the wicked shall rot' - Nicholas, who went out and denied and threw off faith and became an apostate, And they said to them: if you stand one against the other, and someone proves that there are no such things in the Talmud, then we will save the Talmud. And they filled the square of Paris with all of the more than a thousand volumes of the Talmud, and sat on it and said to them: nu, let them come now and prove whatever you have to prove And so Rabbi Moshe of Coucy and Rabbi Yechiel debated with them for hours And after that, after all the answers and everything, they did not agree with them and in any case they put it on the fire, and made a whole bonfire of these books, and burned the Talmud on the eve of Shabbos Parshas Chukas.

31:39 It was exactly the eve of Shabbos Parshas Chukas. As the Magen Avraham in Hilchos Taanis, in siman 580, brought it: individuals have the custom to fast on the eve of Shabbos Parshas Chukas because of the decree of the burning of the Talmud, when they brought twenty wagons full of books of the Talmud and burned them. The Shibbolei HaLeket, in siman 263, writes that there were in fact 24 wagons.

32:04 Indeed, that was an even greater amount, and he too wrote the same wording about it, that the custom is to fast, and this is specifically over the burning of the Talmud that took place, which is such a terrible and awful thing, over what was burned on the eve of Shabbos Chukas, which was this terrible decree. Rabbi Chaim Palagi, in the book Moed Lechol Chai, chapter 9, and also 4.

32:29 He writes a very frightening thing. He says that their custom was not to do work or shopping on that eve of Shabbos Chukas, and not to leave the house. They had the custom to stay at home on the eve of Shabbos Chukas because of harm and danger. And at the end he concludes: Hashem guards His people Israel, and no evil will befall the Jewish people, and all that. And not to do anything on the eve of Shabbos when it is Parshas Chukas - to stay that way, as with them. And at the end he says: Hashem guards His people Israel.

32:56 But this is what he said - as the Holy One, blessed be He, will save the Jewish people - but there is very, very great harm in being out at this time, going around or being outside the house, on the eve of Shabbos Chukas, and whoever has work should do it earlier, on Thursday, that is how we are accustomed, to do it earlier, on Thursday, and all this because of the danger there is at this time. See how many dangers there are. Another thing, which is terrible and awful, and therefore, whoever wants to strengthen himself in this matter, there is nothing better than to learn more and more Talmud, as much as possible, and especially at this time, especially in this month, to repair and atone for the burning of our Talmud, which lit up our eyes and our lives,

33:44 our path - that we can learn it and love it and never leave it; there is nothing greater than this - never to leave it, never, never, especially at this time, especially in this month, especially in this period. There is another thing - see how much one must pray to the Holy One, blessed be He, that He turn over and reverse the attribute of judgment. Now there is also some new insight, something.

34:11 Soon I will explain it. Soon I will explain. There is another thing, that we know about the danger of the tekufos, which also falls in the month of Tammuz. That is to say, we also have the severity, and from the side of the reversal of the Name according to the secret teaching, that this Name too is reversed. And we also have the severity, the severity of the month in itself, from the side of the Zohar, and we also have the severity of the burning of the Talmud, through which the attribute of judgment accuses, and we also have another severity, which is the tekufos, which also falls - in the Talmud.

34:52 The tekufos, in fact, do not apply - no, there is no source in the Talmud about the tekufah, that it is a prohibition because of danger, as you know, there is no source in the Talmud that it is a danger. The tekufah is only mentioned in Tractate Eruvin, on page 56a, but as we said, ninety-one days, seven and a half hours, is the time of one tekufah.

35:17 But in Rabbeinu Hai, Rabbeinu Hai Gaon, in siman 14, he brings that what people were accustomed to be careful about, not to drink at the time of these tekufos, he brings that this is another source to be careful about the time of the tekufos, but he says, 'and we did not know why,' and he does not bring the reason for it - in fact, why it is a warning, why it is dangerous. In Orach Chaim, siman 451, in the Beis Yosef, there he brings many Rishonim who say how to be careful and what the importance is in practice, etc., and he brings Sefer Chassidim, siman 851, also bringing the source for this, of water and the tekufah.

35:57 And the one who actually explains it is the Abudarham. The Abudarham gives several reasons; he explains one reason simply, he says, 'I found written,' in the other tekufos - he says, 'I found written' - that there is this time, the tekufah, and whoever drinks can, Heaven forbid, come to harm and to swelling, from the water at the time of the tekufah.

36:27 And really, what is the meaning of these words? So there are several things. We know that there is Nissan. And Nissan - it says that Moshe and Aharon struck the water, and all the waters turned to blood, so that is one tekufah. Because of this the attribute of judgment came about. The water, all the water at the time of Nissan, will be blood at the time of the tekufah. So they say - and some say - it is because of the watches of the angels that change over, so it changes between them, and then in fact it changes, and because of this, no.

36:55 But this is because of the watches of the angels; it comes from one watch, after that it changes to a second watch, etc. That is one. After that he says that we have the tekufah of Tammuz, when Moshe Rabbeinu was supposed to speak to the rock, and he struck it, and then blood flowed, and then it spread through all the waters of the world in blood. That is another one; that is another attribute of judgment, another thing. After that there is Tishrei. In Tishrei Avraham Avinu went with Yitzchak, and then [unclear], [unclear] of blood, from the blood that spilled into the water, it spread through all the waters of the world, and this is another reason for the tekufah, for the time of Tishrei. The last tekufah is in Teves; it is about the daughter of Yiftach,

37:34 and then it spread from her blood. The Ralbag, Rabbi Levi ben Gershom, holds that this did not happen - he shut her away each year; the Rambam rejected this view, but [unclear]. After that, in fact, we see this: there is one who says one need not worry about it - that is the Chacham Tzvi. The Chacham Tzvi is brought by the Yaavetz in siman 451, in Mor uKetziah. The Yaavetz writes in the name of his father, the Chacham Tzvi, that anything we have not heard or seen a source for in the Talmud, one need not worry about it at all; no need to be afraid and no need to worry about it, it is nothing.

38:07 No need to be afraid of it, and the Ibn Ezra also held this way. But the Pri Chadash, the Machazik Brachah in siman 451, also wrote at once, that, Heaven forbid - the Rishonim - we have the words of the Rishonim, and what the Rishonim say is from [unclear] of the Talmud, and by their light we go, and we do not leave the Rishonim, what the Rishonim say, that is how it is; and if they said it, one must be concerned about the tekufah and be careful and be afraid.

38:32 The Pri Chadash wrote at the end of siman 428, the Pri Chadash writes, do not pay attention to what the Ibn Ezra said, that it is old women's talk, the swelling from drinking water; one must be concerned about it, because with our own eyes and ears we heard and saw that whoever drank, Heaven forbid, was harmed - some of them were harmed, some of them were harmed and died, and some of them were healed.

38:57 There are those to whom, Heaven forbid, harm happened, and there are those for whom a miracle and salvation happened, but in practice he explains that one must be careful, so it is complete, whole and absolute - to be careful of these waters. That is how he brings it, explicitly. And so writes the holy Gaon, the earlier Tzemach Tzedek, in siman 14, that the custom is to warn. The earlier Tzemach Tzedek is Rabbi Menachem Mendel Krochmal; he was a tremendous holy Gaon; he was the judge who permitted all the agunos of 1648 and 1649, In 1648 and 1649 there were agunos whom no one could permit, and the holy Gaon Rabbi Menachem was tremendous in his genius, and he went to permit all the agunos of 1648 and 1649; he permitted all the agunos who were from the time of the pogroms of the Maharash of Ostropoli - the Maharash of Ostropoli was also killed,

39:45 murdered for the sanctification of Hashem's Name, etc. At that time he went to [unclear]. You see, his companions - he was a student of the Bach, Rabbi Yoel Sirkis; he is his student, a student of the Bach, Rabbi Yoel Sirkis, son of Rabbi Shmuel, author of the Bayis Chadash; he is his student. He was a study partner, learning with the Taz - Rabbi Menachem Mendel, and he was also with the Meginei Shlomo. The Meginei Shlomo is Rabbi Yehoshua Heschel, son of Rabbi Yosef. He was the great-great-grandfather of the Pnei Yehoshua.

40:11 And this Meginei Shlomo was the teacher of the Shach. The Shach was a student of the Meginei Shlomo. The Shach learned under the Meginei Shlomo. The Meginei Shlomo - whoever knows his book - he has the book in which he answers all the difficulties where Tosafos disagree with Rashi. So the Meginei Shlomo comes to defend Rashi, and raises difficulties against all of Tosafos and their conclusions. So he writes in the introduction to his book, the Meginei Shlomo, he says, 'Let the sharp-witted rejoice and the learned sing out.' That is how he begins the introduction of the book.

40:46 And then he says, toward the end - he says, the students write that with their own ears they heard that he told them that Rashi revealed himself to him from Heaven and said to him, 'Fortunate are you, and it will be good for you in this world and good for you in the World to Come, for you saved me from the hands of lions and young lions, sharp and mighty, the Baalei HaTosafos.' 'This is how you saved me from them, from these lions: you brought such answers on my book. And I, when you leave the world, will come to receive you, together, from Heaven.' And before he passed away, all the Geonim of Krakow came to him - this is written in the introduction - all the Geonim of Krakow came to him to receive him, they came to take leave of him, and then he said, 'Make room in honor of our Rabbi Shlomo Yitzchaki, who has come to receive me from Heaven' - Rashi himself came to him, and he went out to receive him, the... See what this is. That was the Meginei Shlomo - the Meginei Shlomo, holy of holies, a tremendous and awesome Gaon; everyone has heard of the Meginei Shlomo. Now, Rabbi Menachem Mendel Krochmal, the earlier Tzemach Tzedek - in short, he writes there in his book, in siman 14,

41:54 So he writes that the custom was to warn in all the dispersions of Israel, in all the synagogues, everyone, to warn them about the tekufah, and that they be careful and not drink water at that hour - to announce when the tekufah is. So if someone here can also let us know when the tekufah of Tammuz falls, let everyone know when it falls. If perhaps someone has the information by the end of the shiur, somehow to know when Tammuz falls, to make a calculation - it is 91 days.

42:20 Whoever knows the answer, perhaps he should tell us. It should fall already at this time, the month of Tammuz, toward next week. One must check when, and let everyone know when this tekufah falls. In practice, even if there is uncovered water, one must not drink it. Yoreh De'ah, siman 116, se'if 5 - the Rema wrote simply, not to drink water at the time of the tekufah, and one should not change this; that is what the Rema wrote explicitly.

42:49 And in siman 455, the Shach wrote [unclear] that if there is water, uncovered, then one puts iron, and all the... So Rabbi Shlomo Kluger has [unclear] in siman 428, who brought that if there is water in iron vessels etc., that a report in his name is that there is iron all around in apartments and in houses. Oh, here: the tekufah of Tammuz is at two-thirty, Monday.

43:15 Here, Monday of next week, at two-thirty, not to drink water. In the daytime. Today, as for bottles - they are closed, and everything is closed, and all of it is iron. It is not like their time, with barrels. Today, what we also rely on is Rabbi Shlomo Kluger: since everything today has iron, in everything, one may be lenient in this.

43:45 And the meaning and the importance of this month, that also from here - let us not even speak of the start of Bein HaMetzarim and of the Beis HaMikdash, it has not ended, but the meaning of the destruction and the pain, and also the tekufah, and also everything together - this is something that needs to be sweetened.

44:13 I want to explain something to you, that anyone who does this, with Hashem's help, anyone who does this, One moment. A real, real new insight - if you listen very, very well - this new insight is truly very, very great help from Heaven. Now, like this: If we see that there is such an attribute of judgment ruling, how can it be sweetened?

44:58 How can this judgment be sweetened? After all, if one sees such judgment, such a period of judgment, such a time of judgment, how can one cancel it and sweeten it in the best way there is? Can someone perhaps think how it is possible? Tzedakah? Or - Hashem have mercy - today, how... what is tzedakah?

45:26 Tzedakah today - a person can, if a person does not know how to give as one should give, or to whom to give, his giving can even arouse judgment against him, whether he gives properly to Torah at all. Such giving can arouse judgments upon judgments. A person needs to know what tzedakah is, what level he is on, how much one needs to support Torah - oh, oh - how much one needs to support the Torah. A person who believes that the Torah is his life, 'for they are our life and the length of our days' - just as he knows that he cannot live on this sum with which he supports it, so how do you think you can support the Torah with such a sum?

46:10 Could you live on the sum with which you support the Torah? Could you live with such a sum? You support the Torah. How much do you support the Torah with? Could you live on the sum with which you support the Torah? You could not live. Never. So how do you say, 'for they are our life and the length of our days'? In the same measure that you say 'for they are our life', you need to feel - just as you live for the Torah, so you need to support the Torah too. For us, Torah scholars and the Torah must be seen as the honored ones of the land; there is no one above them.

46:38 The chosen people, and the chosen sons, and even more so those who engage in Torah, and especially those who learn it, the great and honored ones - they are the people of Israel; they are the ones who will act and bring the Redemption. So what kind of tzedakah? Tzedakah given in this way - oh, that will be a new thing; but what is not in this way, Hashem help. Truly, forgive me, with all respect to your Torah, that I am speaking before those greater than me, also before the rabbis, Torah scholars.

47:09 Truly, forgive me. But with your permission - you allow it. It is only a new insight; I will say it. A new insight. A new insight that is coming to light now. It is written - the Maharash of Ostropoli - We love this tzaddik very much, as we have explained several times, that today Kabbalah - whoever learns Kabbalah, and that is a lot - whoever does not know the writings of the Maharash of Ostropoli does not understand much; he was one of the great, awesome Kabbalists, for whom Kabbalah was very, very, very deep in their understanding of it, a very, very sharp understanding. The Ramban, Rabbi Moshe ben Nachman, in the introduction to his book - the Ramban - that if you did not receive it from the mouth of a man - from the mouth of a man - you will never understand my intention, you will not understand me,

48:00 you will not understand. Even if you think you understand, you will not understand. No - he explains. And the Maharash of Ostropoli - it is such a unique path of Kabbalah, his new insights; everyone reads his discourse on Erev Pesach, his discourse for Erev Pesach. The unique path of the Maharash of Ostropoli is so tremendous, it is so special, that one has to understand what he says. So now we will say something from the Maharash of Ostropoli, and on this I will say the new insight now.

48:33 The Maharash of Ostropoli writes - there are many discourses of his today; today they are collected in the book Nitzotzei Shimshon. At the end of Parshas Ki Sisa. He brings it at the end. He brings that there is a Name there that stands between the Satan and the Satan's wife. He says: know that when these names join together, destruction and great harm will come to the world, when these names are there, that the Samech this, and Lamed Yud together.

49:06 And he brings a proof from the Torah. It is written in Shemos, chapter 28, verse 32: 'And there shall be an opening for its head in its midst; it shall have a border around its opening,' 'woven work; like the opening of a coat of mail it shall have, it shall not be torn.' So: 'woven work' - before that, I am saying it without - after that, 'kefi', that is Kaf Pei Yud, 'it shall have, it shall not be torn.'

49:38 We have it once more after that. Do you understand? 'And there shall be an opening for its head in its midst, a border for its opening around,' 'woven work' - here now was the name of that one, 'like the opening' - the Name interrupts - 'coat of mail', Tav, 'it shall have', 'not' - no, no, once more, I stopped, if you understood, as it were, initial letters. So he says, this Name, this Name prevents them from joining.

50:04 When they join, harm can come. So he says, this Name in the middle prevents them from joining, and then they will be saved from [unclear] and the harms and everything, [unclear] this 'Kefi'. Now, what is written in the book of Yirmiyahu? The prophet Yirmiyahu says, 'If you bring forth the precious from the vile,' in chapter 15, verse 19, it is written: 'If you bring forth the precious from the vile,' 'you shall be as My mouth' - kefi tihyeh.

50:30 What is 'If you bring forth the precious from the vile, kefi tihyeh'? 'Kefi' - once again, the Name 'Kefi' - 'tihyeh'. So now, what is the main rectification of bringing forth the precious from the vile? It is only through thought. Why? Everything is clarified in thought. All the rectifications are made in thought. As is known, Rabbi Shimon bar Yochai, in the holy Zohar, in the Zohar on Pekudei, on page 254b, at the end of the page, at the bottom. Rabbi Shimon bar Yochai - and also on page 254a, at the beginning of the page - he begins to expound from below to the end, explains that there is waste in thought, and its clarification is done only through thought.

51:05 So he writes that there are sparks, and the Zohar explains that in thought one can clarify everything. Everything is clarified in thought; one can sort out and rectify everything. And there is someone who explains this further, at greater length: that is in Likutei Moharan, by Rabbi Nachman of Breslov, may his merit protect us and all Israel, [unclear]. He writes in Part One, in Torah 61, section 6, he writes that all the sweetenings - all the judgments and [unclear] are sweetened through the intellect.

51:40 The intellect - there he explains that everything is sweetened through the intellect, all the sweetenings, everything, because the tzaddikim are the head, and everything, everything is sweetened through this. How do tzaddikim act? Many a time - there were Rabbi Sar Shalom of Belz and Rabbi Yisrael of Ruzhin. And the grandson of Rabbi Yisrael of Ruzhin is Rabbi Yisrael of Chortkov; he is the rebbe of the Maharam Shapiro of Lublin, of the Daf Yomi. That is his rebbe. So he has Ginzei Yisrael, on the Shas, [unclear], Yalkut, all kinds of new insights.

52:10 So Rabbi Yisrael of Chortkov, the son of Rabbi Dovid Moshe, author of the Divrei Dovid, and the son of Rabbi Yisrael. One day the chassidim of Rabbi Yisrael of Ruzhin met those of Rabbi Shalom of Belz - they met each other. So he said to him: tell me something about your Rebbe, how great he is. So he said to him: my Rebbe is so great that he touches a sick person and heals him. He touches a sick person and immediately heals him. So the students of the Rebbe of Ruzhin said: what is your proof?

52:35 He said: 'He sends His word and heals them' - the initial letters spell 'yado', his hand. So Rabbi Yisrael of Ruzhin smiled. As if he said: nice - when your Rebbe touches someone, he is immediately healed. But the final letters spell 'moach', the mind: I only think about him, and he will be healed. I don't need to touch him. That's how it is - that's what he told them. It's a side point: you think, I think - as if these are their levels. And in thought there is a very great depth.

53:01 It is written in the Zohar, in the Zohar, parashas Vayechi, page 222b. Rabbi Shimon bar Yochai says that when a person thinks a thought, it rises before the Holy One, blessed be He, and the Holy One, blessed be He, sees it. It stands before Hashem - every thought you think rises before the Holy One, blessed be He, stands before Him, and the Holy One, blessed be He, sees it. In the Zohar, Vayetze, page 151, it is written that the Holy One, blessed be He, because the Community of Israel is in her exile - 'the Name is not whole'.

53:30 Rabbi Shimon says: the Name of the Community of Israel is not whole now, in exile, not whole at all, because she is in exile, and one must act so there is an action and a tikkun for this Name. Now, the tikkun of this Name can be done only through thought. To bring about a tikkun, it must be done only through thought. How can a tikkun be done? Only through thought. So now we can understand something. Now the new insight - a mistake.

53:55 It is written in the Zohar, Lech Lecha, page 88b, Rabbi Shimon bar Yochai says that a person who wants to do something - wants to come close to Hashem, wants to come close to the Shechinah - only wants and intends: immediately the Shechinah rests upon him. He doesn't need to do anything - he only has to want, to intend, immediately; the Shechinah will immediately rest upon him. He only has to want, and immediately the Shechinah will rest upon him. Now, when does a person want to direct himself toward the Shechinah?

54:20 When does this happen? When he comes to fulfill mitzvos, right? The mitzvah - Rabbi Meshulam Feivish of Zbarazh, in the book Yosher Divrei Emes, explains at the beginning of the book, in the first chapter, he explains all the service of prayer, and of Torah, and of the mitzvos, and the tzaddikim - everything. How is it? What is this service? What the mitzvah is: to join - to attach the person to the Holy One, blessed be He, with its intentions, with its thoughts, all the inwardness hidden in it.

54:49 All the... you cleave to Hashem in a complete way, in devekus, through the mitzvah. So he explains, so it's as if we can explain what he says: that when a person fulfills the mitzvah - after all, we know according to the plain meaning that mitzvos require intention. One must intend in order to fulfill the obligation of the mitzvah; one must intend, as the Shulchan Aruch ruled in siman 60, se'if 4, and in the Beis Yosef, siman 589, brought in the Rif on Rosh Hashanah, [unclear], brought in the Rosh on Rosh Hashanah, chapter 3, siman 11, and likewise in the Rambam, Laws of Shofar, chapter 2, halachah 4.

55:24 So it appears there in the Rambam three times, and then the Shulchan Aruch ruled, according to all the great ones, [unclear], that mitzvos require intention. You must have intention in them. Now, if a mitzvah requires intention, and he intends in order to fulfill the obligation, and he takes his intention in order to come close to Hashem through the mitzvah - then he needs intention. So which intention? What intention must one have? Which intention? So the intention: I want to come close to the Holy One, blessed be He, through this mitzvah, so that it joins me in devekus.

55:52 Then, immediately, when the Shechinah rests upon him, then, immediately, when the Shechinah rests upon him, the person will have closeness to the Holy One, blessed be He. And then we understand what is written in Tractate Kiddushin, page 49b: 'betrothed on condition that I am a complete tzaddik' - she is betrothed, for perhaps he thought a thought of teshuvah in his mind. And then the Maharsha, on Makkos page 10b - the Maharsha says that when a person thinks a good thought, his will brings it about that angels are created according to his will. When a person wants to go in the good way, then it brings him angels [unclear] to the good way. If a person thinks, Heaven forbid, of evil, then, Heaven save us, the opposite. Everything follows the intention of the thought: they will lead you from Heaven to that place and will, according to where you want to go. According to this intention, they will lead you from Heaven to the place you want to go.

56:33 Only according to the intention - meaning, the intention will bring the person to that place in thought in which he needs to go. Only according to the intention - see what this is - where his intention will bring him; his thought will direct him, whether we go to good or, Heaven forbid, to evil; according to his intention they will bring the angels, and then this will bring him close to the Holy One, blessed be He, etc. - according to this. Now, if a person's thought is on such a high level, and he sanctifies himself, and he thinks so greatly, then the main thing that 'brings out the precious from the worthless' is only this: through thought - because 'yakar', the precious, is 'keri'.

57:09 So we can understand what is written - the dispute of Ravina and Rav Chisda in Tractate Berachos, page 20b, at the bottom of the page. In the Mishnah there is: a ba'al keri - one who was a ba'al keri, impure from an emission - he contemplates the Shema in his heart, right? Rabbi Yehudah did not hold so - he says one must also bless before it and after it. And then, the dispute of Ravina and Rav Chisda. Ravina and Rav Chisda disagree, and there the dispute is whether thought is like speech, or thought is not like speech.

57:34 So 'thought is like speech' - who holds this? Ravina holds this. And 'thought is not like speech' - that is Rav Chisda's view, who holds that it is not like speech. So really, why does he say so? Rav Chisda's chiddush is that he explains that what they told the ba'al keri, to contemplate the Shema, is so that it will not be that everyone is engaged and he sits idle, because he is a ba'al keri. Rather, that he shouldn't sit idle - that he should do something. Now, the Shulchan Aruch in practice ruled that thought is not like speech.

58:01 In several places in the Shulchan Aruch: in siman 180, in siman [unclear], in siman [unclear], in se'if 3, se'if 4; and the Mishnah Berurah brings it in the Biur Halachah, in siman [unclear], se'if katan [unclear], in se'if katan 7, for these are the sources that the view of the Shulchan Aruch is indeed that thought is not like speech. The Rishonim who also hold that thought is not like speech: that is Rashi, Rabbeinu Chananel, and the Rashba, and the [unclear], and the Meiri, and many, many great ones who hold that thought is not like speech.

58:30 But the one who holds that thought is like speech - that is the view of Rabbeinu the Rambam and the Smag. Rabbi Yeshayah - Rabbi Yeshayah di Trani also holds so. The Kesef Mishneh brings that the Rambam's view is that thought is like speech; that is how the Rambam holds. Now, if thought is like speech - now, is thought like speech or not? According to the Shulchan Aruch, [unclear], thought is not like speech. But according to the Rambam - meaning, there is something in thought. Thought does some action - whether for good or for bad, it does some action.

58:58 Now, where do we see this from the Torah? It is written in the Torah, in the book of Bamidbar, chapter 15, verse 39: 'And you shall not stray after your heart and after your eyes, after which you go astray.' This 'you shall not stray' - 'after your heart' is in the first part, and 'after your eyes' in the latter part. First of all, after your heart. Do not stray after your heart, after your eyes. So, meaning: not to stray after the heart. So in Tractate Yoma, page 29a, so Rashi explains - it says 'thoughts of sin are harder than sin': that the thoughts of sin are harder on the body than the sin itself. The thoughts of sin are harder on the body. Meaning, thought leaves an impression in Heaven.

59:37 that thought leaves a great impression in Heaven; thought leaves a very, very great impression. As I explained before: if the thought is aimed at drawing the person to the Holy One, blessed be He - and in general it may be in doubt whether he fulfills his obligation or not - or angels are created, as he said there, or one draws holiness upon a person, as is the view of the Zohar, or a person draws upon himself - does great evil - all this. So there is something here that happens from thought; it is not for nothing.

1:00:03 That's what happens here. Now, now, where else do we see something about the severity of thought? This is something from here - perhaps from here you will understand. After all, we know that in the time of the Beis HaMikdash they had to be careful with a vessel for receiving terumah, that it would be impossible to eat the terumah. And we learned in Tractate Zevachim, page 99a, in the last line at the bottom. 'And it was taught: there was a basket on his head and a shovel inside it.

1:00:29 If he had the basket in mind, the basket is pure and the shovel is impure' - because the basket, the shovel was inside it, so it became impure, because his mind was on the basket. Now, he has to keep in mind - in order to guard it, he has to keep in mind both the basket and the shovel inside it, so that it won't receive impurity. Because it isn't enough just to say that it's not impure. He has to guard it all the time, so that the food will be fit for terumah, and so that the vessel won't be impure, so that it won't harm the terumah.

1:00:55 So one must guard it in thought too. Meaning, thought - so the thought [unclear] that he did not guard the shovel, so impurity came on the shovel because it was not in his mind. It is only because of his mind - see what thought is. It already turned - the shovel was already inside the pure basket, so the shovel is already impure. Thought makes an engraving. This is all the proof that thought engraves in Heaven. There is an engraving from a person's thought.

1:01:22 What is written: 'If you bring out the precious from the worthless, you shall be as My mouth' - kefi tihyeh. As much as a person sanctifies his thought, he will separate between these Names. A person who does not sanctify his thought brings them close together, and he destroys the world. Separation and destruction come about because of how he thinks - he does not think with the Names. Now he says this - I don't mean only about the offering. I now want to say something else, because I have a question here about King David.

1:01:49 In Tractate Shabbos, page 30a: The Holy One, blessed be He - King David asks the Holy One, blessed be He, 'when is my end,' etc., [unclear]. King David asks the Holy One, blessed be He, to take him on Erev Shabbos. What is here? There is a secret here. The Holy One, blessed be He, would not tell King David something King David would not understand, and David would not ask Hashem something that Hashem, [unclear], would not understand. It sounds like a dialogue between two who don't understand each other - and here it is David, the chosen of creation, and the Holy One, blessed be He, the Creator, the Creator and the created, talking with each other. How can this be?

1:02:20 So here, here - to understand. We know that there is great harm on Erev Shabbos. Great harm - everyone knows - great harm on Erev Shabbos. There is a source for this in Rabbi Meir, who makes peace [unclear], in Tractate Gittin, page 52a, and in Sefer Chassidim, siman 770, 770, yes, that's the siman, there it is written that [unclear] of destroyers go out on Erev Shabbos - harmful spirits.

1:02:48 Now, when does King David ask to die? On Erev Shabbos. Now, on Erev Shabbos there are harmful spirits - so how does King David ask to go on Erev Shabbos? Erev Shabbos is not a time to go - even though it saves from the beating of the grave, etc. But David does not want the beating of the grave; these are tzaddikim, and if you now want to go on Erev Shabbos - there is something here that he asks of the Holy One, blessed be He, and the Holy One, blessed be He, also does not agree to let him go on Erev Shabbos. The Holy One, blessed be He, tells him: I don't want to take you on Erev Shabbos. Why?

1:03:15 Why doesn't the Holy One, blessed be He, want to take David on Erev Shabbos? King David says to the Holy One, blessed be He: on Erev Shabbos, and the Holy One, blessed be He, tells him: not on Erev Shabbos - on Shabbos you will die. Why will David die on Shabbos and not on Erev Shabbos? That is one question. The second question we must ask is that King David - after all, we know that if he asked the Holy One, blessed be He, to go on Shabbos, the question really is: if King David, with all that he learned and all that he did - how is it that, nevertheless, it could not save him, that it would not push him off - as if to push off [unclear], as is known, so there is Moed Katan, at the end, with all the stories, the episodes on all the pages,

1:03:53 what happened with each one who pushed off [unclear], etc. King David too. So his mouth did not stop from learning, and then he fell [unclear], etc. So what happened there with King David? So how can this be? So let's see - let me explain. King David's learning was a learning in which the whole essence of David's learning was learning for the sake of Heaven. It is a learning which, in its essence, separates between the Names.

1:04:18 This learning causes a separation of [unclear], and the separation - that [unclear] will go, this one will go to one side and that one will go to another side. And King David brings this about through his Torah learning. King David, in his Torah learning, separates between them. So the Holy One, blessed be He, said to him - King David wanted to die on Erev Shabbos - what will happen if David dies on Erev Shabbos? On Erev Shabbos there is death anyway, and there is harm anyway.

1:04:44 So if King David dies on Erev Shabbos, there will be no one to separate between them, and then the harm that the Gemara speaks of, on page 52 of Gittin, side a - that there is harm on Erev Shabbos - this harm will increase, and then in fact impurity will increase, and when impurity increases, in fact all the plagues, all the troubles come into the world. So the Holy One, blessed be He, did not want to take King David on Erev Shabbos. Why does he separate? So here is a chiddush - it is written in Tehillim, chapter 84, verse 11: 'For a day in Your courts is better than a thousand' - the final letters, Kaf-Pei-Yud.

1:05:16 As if the Holy One, blessed be He, said to him: I chose deliberately - I don't want you to [unclear] on Erev Shabbos, because if you go, then with you... As if He hinted to him that his Name, the Kaf-Pei, is what would be nullified, that this Name would be nullified. Or - shalom aleichem. Let's say we repeat something we said just now - new insights.

1:05:47 It's enough to see all of us for another review. No - where? The privilege of seeing you. So I'll say again something we said: that King David - the Holy One, blessed be He, loved King David very much, King David's Torah. We explained just now that through thought, the learning of King David's thought was so great that by the power of his thought he separated between the Names of [unclear] and the Samech-Mem, as the Maharash of Ostropol writes in a derush at the end of parashas Ki Sisa, that, as it were, the Names were separated through Kaf-Pei-Yud, which he says.

1:06:26 Now, if the Holy One, blessed be He, took King David's learning as such greatness and such an elevated level, then the Holy One, blessed be He, did not want to take King David on Erev Shabbos, because then, on Erev Shabbos, we said, the harm increases. And when the harm increases, what happens with King David not in the world? Then Kaf-Pei-Yud departs, because there is no one to engage in it. So He said to him: 'in Your courts, than a thousand, I have chosen' - this is, as it were - this is the reason: because you have the Kaf-Pei-Yud in your learning, you separate between the Names, and you - because of this I chose.

1:06:58 In Tractate Shabbos, page 30a, they told King David: on Shabbos [unclear] - and King David asked for Erev Shabbos. What is it that the Holy One, blessed be He, told him? Not on Erev Shabbos. How? It says 'a day'. It says 'a day'. It says 'a day in Your courts' [unclear]. Exactly - that is the chiddush. Now, this is the chiddush here. What did the Holy One, blessed be He, have to say to King David, whom He loves so much? So, as I said, King David's greatness is in such devekus, in such holy thought - learning for the sake of Heaven with such pure minds - this is the learning of such a tzaddik, that can separate between the [unclear] and the Samech-Mem, can separate.

1:07:36 So the way to separate is through Kaf-Pei-Yud. Right? Because we learned before that the Ostropoler says that Kaf-Pei-Yud separates between the Names. This Name is found in the Torah in the middle of 'kefi tihyeh', and then separated from it. So King David - if he passes away on Erev Shabbos - we said there is harm on Erev Shabbos. So who will protect the world from the rule of the harmful spirits, the destroyers? Who will be there to protect them?

1:08:03 So the Holy One, blessed be He, did not agree that David would die on Erev Shabbos. So therefore, the answer He gave him: 'For a day in Your courts is better' - Tehillim, chapter 84, verse 11 - 'For a day in Your courts is better than a thousand, I have chosen' - with the final letters, Kaf-Pei-Yud. That's what He said to David. You have Kaf-Pei-Yud: in your learning you separate between the two Names, and then influence is brought into the world. So I don't want to take you on Erev Shabbos, because then there would be destruction in the world - so what would be?

1:08:30 Now I will say the chiddush, [unclear] the chiddush. Now, what, in fact, is in thought - thought is an offspring. For all the thoughts that come to a person are offspring - offspring of what he sees, of what he thinks, of what he dreams, of what he sees - it's all offspring. So thought has the status of a son.

1:08:55 For thought is a son - what you think, what you will do, [unclear], how you will conduct yourself. Now understand the second chiddush. Now, this is the second chiddush. What is it? The chiddush? What is it? Ah - why Kaf-Pei-Yud? Kefi. Kefi - as it were, this is what is written: 'If you bring out the precious from the worthless,' 'you shall be as My mouth' - kefi tihyeh. As My mouth will be, so you will be. But perhaps in the inner meaning, in fact, there is Rabbi Moshe Zacuto of Mantua.

1:09:27 Rabbi Moshe Zacuto of Mantua, in the book Shorshei HaShemos, does not mention this Name in the Kaf section - why is that? I don't recall having seen it. Rabbi Yaakov Aryeh of Radzymin - have you heard? He was [unclear], also something tremendous, he was very expert in the Names. But as for the Name itself, it is not necessarily for the intention of some - there is in it a holy Name to have in mind, but the essence of this Name is that it causes a person - that as much as you spit out and bring out, you will rise up from the evil, you will bring out good from evil - then through your mouth, through the words of Torah you will speak, that is the greatest tikkun there will be.

1:10:04 So it is as if specifically 'kefi' - as if, the more your covenant, the tikkun of the mouth, will make this take effect. Now, so we said that thought is an offspring. Thought is an offspring, right? Thought is an offspring. There is the son and there is the offspring. The father is the person; according to how he conducts himself - the offspring is the thought - so it will be, so it will conduct itself.

1:10:29 Now, what is the greatest sorrow for a person? His thought. True - that he cannot control it. Now, Adam HaRishon - what was his greatest sorrow? It is Kayin. Kayin is the offspring of Adam HaRishon. Adam HaRishon sinned, and after that his offspring was Kayin. What came out of Kayin - this offspring that came out would be in corruption, and then, as it were, Adam HaRishon drove away the Shechinah, as it is written in Midrash Rabbah, parashas Bereishis, at the end of section 19, which was written in the name of Rabbi Abba bar Kahana.

1:11:00 So Rabbi Abba bar Kahana says, Rabbi Abba Kahana explains that Adam HaRishon - the sin of Adam HaRishon - drove the Shechinah away to the first firmament. Kayin came and raised it to another firmament, the second. After that Enosh raised it to the third firmament, after that there was the generation of the Flood, the fourth firmament; after that the generation of the Dispersion, after that Sedom, and after that the Egyptians in the days of Avraham Avinu.

1:11:25 I learned this in the Midrash Rabbah of Rabbi Yisrael [unclear], his old one, [unclear]. Truly, from within his Midrash - a hundred years, a hundred and twenty years old, this Midrash. From old letters, [unclear] of the Midrash, the father of Rabbi Yisrael [unclear]; he says that he was the tzaddik of the generation. That is how Rabbi Shlomke of Zvhil expressed himself about him. He said about him that he was the tzaddik of the generation. So the Midrash says this: and then the Egyptians in the days of Avraham Avinu raised the Shechinah - as it were, caused the Shechinah to depart to the seventh firmament, until seven tzaddikim arose, who are Avraham, Yitzchak and Yaakov, Levi, Kehas, Amram - and Moshe Rabbeinu came and brought it down to the earth.

1:12:03 He brought the Shechinah down to the earth completely. Now the Shechinah is here - he brought it down completely. Now, what do we see here? That at first Adam HaRishon sinned and raised it one firmament. After that Kayin came and raised it another firmament. He caused it to rise another firmament. So what is the sorrow of Avraham Avinu? 'It is not enough that I raised it one firmament,' Adam HaRishon says, 'my offspring raised it another firmament.'

1:12:28 So this was the sorrow of Adam HaRishon, and it was because of Hevel. So now, what is written in Tehillim, chapter 94, verse 11? 'Hashem knows the thoughts of man (Adam), that they are vanity (Hevel).' All of Adam HaRishon's thoughts were about Hevel - how to rectify Hevel. Hashem knows the thoughts of Adam, which are to rectify Hevel, to rectify the... 'how did I make it that such an offspring would run away from me to...' - as it were, because of that rising to another firmament, as it were, to rectify Hevel.

1:12:57 Now, as it were, to rectify Hevel, to bring him back so there will be a tikkun. So, as it were, he understood now what is written in the Torah, at the beginning of the Torah, in parashas Bereishis, chapter 4, verse 1: It is written, 'And Adam knew Chavah his wife' - 'knew' is connection. 'Hashem knows the thoughts of man' - 'knows' is connection. Hashem knows the thoughts of a person who thinks only about holiness and about the Beis HaMikdash and everything. Hashem knows the thoughts - 'knows' is connection - that the Holy One, blessed be He, is with you in this thought. So if you know the thoughts, then He knows the thoughts of one who thinks about the Beis HaMikdash, about building the Beis HaMikdash.

1:13:31 So 'Hevel' is the initial letters of 'to build the Beis HaMikdash'. Just like that - a little side insight of this kind. Hashem [unclear] to build the Beis HaMikdash. This is, as it were, thought. Now, what is written in Yeshayahu, chapter 2, verse 2? 'The mountain of Hashem's House shall be established at the head of the mountains' - at the head, the head of all the Jewish people; then the geulah will come. Now, what are the measurements of the Temple Mount in the Mishnah, Tractate Middos, chapter 2, mishnah 1? What is written in the Mishnah? What are the measurements?

1:13:55 500 cubits - 500, 500 by 500. 500 is 'rosh', head, this is for the tikkun of the month [unclear] of Tammuz and [unclear], which is the tikkun of - this is a chiddush of the Maharash of Ostropol, now, it was newly revealed - as it were, this is a tikkun of 'rosh', because 500 by 500 is 'rosh', we'll see some 200, there 300 - then 'rosh' will be rectified. Now, this is what is written in Iyov: 'I will carry my knowledge from afar' - chapter 36, verse 3. It is written in Iyov, 'I will carry my knowledge from afar': that my knowledge will be farther, as it were, I will think about the ultimate purpose, [unclear] - it is only the Beis HaMikdash, only these things.

1:14:29 So that a person's thought will be rectified - that he will think only about this, only about the Beis HaMikdash, building the Beis HaMikdash - then Hashem will know your thought, and He will be with you, because your whole essence will be on this. And only this is called 'bringing out the precious from the worthless'. Now, at the conclusion, the last chiddush - this is the initial letters now; this is the second chiddush. The chiddush is that it is written, 'For Hashem has redeemed Yaakov' - the initial letters are Kaf-Pei-Yud.

1:14:54 'and redeemed him from the hand of one stronger than he' - the geulah that will come through Mashiach Tzidkeinu. And the prophet [unclear] says - this is the prophet Yirmiyahu, chapter 31, verse 10: 'For Hashem will redeem Yaakov and redeem him from the hand of one stronger than he' - 'For Hashem will redeem': the initial letters are Kaf-Pei-Yud. So that the geulah will be through this Name - meaning, for the Holy One, blessed be He, to redeem us with a complete redemption, there will need to be someone who learns Torah such that his Torah separates the [unclear] and the Samech-Mem through Kaf-Pei-Yud, then the geulah will come. This is 'For Hashem will redeem Yaakov' - that we should have such a tzaddik. May it be His will that the Holy One, blessed be He, redeem us with a complete redemption, and that we merit that the Beis HaMikdash be built, and that there be satisfaction before the Master of heaven and earth,

1:15:35 that we merit the geulah, with the permission of all the rabbis and tzaddikim. May the Holy One, blessed be He, give everyone siyata dishmaya, give everyone success in the merit of the learning, in the merit of all the tzaddikim we mentioned, in the merit of all the Rishonim, in the merit of all the Acharonim. May the Holy One, blessed be He, give everyone great success, give everyone siyata dishmaya, With Hashem's help, a small thing I wanted to say: next week, because we are already 13 days before Bein HaMetzarim, before Bein HaMetzarim, and one really needs to pray, and everything, so I want that next week, with Hashem's help, instead of the shiur, we will all go together to the Kosel. Whoever wants should come; I will be there - I'll come there at eight-thirty, nine,

1:16:12 we will hand out there all the prayers I composed about the Kosel and about Jerusalem, and we will hand out the booklet to each one. Several prayers each one; we'll all sit together - simply pray together. Because [unclear] we will pray the prayers about the Kosel and about the Beis HaMikdash and about the geulah and about everything. This will be, as it were, our prayer together. To increase the prayer before [unclear] comes, so that Bein HaMetzarim does not come upon us like this. And after that, if we are not redeemed, then [unclear] two weeks [unclear]. But I want, as it were, to make use of this - that we all pray together to Hashem.

1:16:39 So whoever wants and is able to come next Monday at eight-thirty, nine, we will come simply to meet at the Kosel. Instead of here - at the Kosel. In two more weeks, the shiur is here again. But next week, together at the Kosel, in order to gather together, in order to sit together, in order to pray together, in order to feel and see that together we do not agree to accept this Bein HaMetzarim. We protest it; we do not want to accept Bein HaMetzarim; we want to see our glory, we want to see the One who chose us from all the nations, that we are the chosen people, that the Holy One, blessed be He, loves us and chose us, and we are His people and He loves us - in particular the Torah scholars, those who engage in Torah,

1:17:19 those who learn - all we want is the geulah, that it come in order to show us how much Hashem rejoices in us and loves us, in particular those who engage in His Torah and His mitzvos - these are the ones who [unclear] the geulah; these are the honored ones, these - not the ones the world honors, with the heads of governments and the carriages - these are the honored of the earth, who sit like this and learn and engage and guard the Torah of the Creator, these are the ones who bring satisfaction to Hashem, and in their merit Mashiach Tzidkeinu will come. Therefore, when one sees a Torah scholar, one should go lie down on the ground and let him step on you.

1:17:56 All those who see Torah scholars. May you have Torah scholars. The Holy One, blessed be He, [unclear] on everyone - and I ask forgiveness from the honor of your Torah, for having spoken before you. Forgiveness. That's it.