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The Yanuka’s own words in this shiur, translated into English by Lehallel · 3,303 words · 20:38. Press a time to hear it said.
0:00 In order to change nature, we also need to know the wisdom of the stars and the constellations, the combinations of His Name, blessed be He, that shine at that hour, at that moment, to know every second from the time of Rosh Hashanah, which is the intent of the nesirah and the shofar blasts, until the next Rosh Hashanah, and to follow every moment, and to know the reversal of the combination in every month, and to calculate it with the stars and the constellations, in order to change nature, if there is something..
0:31 And that Hashem, blessed be He, saw that we were in Egypt, and that we were on Purim under Haman, under the rule of Haman and Achashverosh, who cast a pur, that is, the lot. From the side of nature, whoever knows that the combination of His Name, blessed be He, in the month of Adar is a combination of reversal, it is a combination that is reversed, from reversal to reversal, and the stars and the constellations are also in reversal, the holy day of Shabbos, which is the planet Saturn, also in reversal.
0:59 So how will it help us? So I explained that the very thought, when a person thinks about Hashem, blessed be He, and seeks his purpose, and seeks the compassion of Hashem, blessed be He, and seeks Hashem, he goes out from under the rule of the stars and the constellations. That is to say, instead of going the hard way and calculating all the time of the stars and their rule, and their time, and their combinations, of every moment, in order to.. and with all that, only perhaps he will succeed in making some change, he can bypass this path if he goes after asking for the kingship of Hashem.
1:40 And why the kingship of Hashem? I explained to you in the morning, in the prayer we learned, that we say, 'With a new song the redeemed praised on the seashore,' that this was a miracle: how six hundred thousand all said the song together at one time, as we said, today a minyan cannot say even one song, whatever they come up with, without making mistakes and getting confused.
2:06 And here was the Song at the Sea, where all of Israel together said the song with one mouth, without getting confused, with the same tune, with the same prayer, and the angels on high and everyone sing hymns to Hashem, and there is no mistake and no confusion, nothing at all. This is called 'With a new song the redeemed praised on the seashore,' that we ask of Hashem to renew for us the ability to be bound to one another, and that our opinions be one.
2:30 Now the Ibn Ezra explains: in fact, as for the opinions in the world, how many are there in the world? Close to seven, eight billion people in the world. And how many opinions should there be? Everyone would think there are eight billion opinions, and that is not true. There are in fact up to six hundred thousand opinions among the creations. It is impossible for there to be more than six hundred thousand opinions. It cannot be. And the Yaavetz explains that the more a person is one who is considered higher in level and of greater weight, that is one whose opinion, and he himself before Hashem, weighs as much as several..
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3:02 That is to say, there is one person who can be equal to a hundred men, and there is a person who can be equal to a thousand, there is one equal to ten thousand, there is one equal to six hundred thousand, like Moshe, who was equal to six hundred thousand. The greater the contemplation, in thought, of the greatness of Hashem, the more grasp and the more contemplation there is of the kingship of Hashem. And therefore a king must be a great person. You cannot take a simple man and.. I am not speaking now according to David and Shaul, and Shlomo, and the kingship of the first king of Israel, King Shaul.
3:33 I am speaking from the aspect that the king will not be a person who is now some.. without knowledge and without... Why do they need so much to have wisdom, beauty and handsomeness, and greatness and wealth? And why is this needed? So that from the side of the intellect, from the side of the mind, they will have kingship from Above. And the moment there is kingship, then there is more knowledge, and then in fact, according to the Yaavetz, they are equal to a thousand men or ten thousand, and then the opinions will be less divided, there are fewer disputes.
4:05 The more authority a person has, the less dispute there is, because the many opinions are nullified before one opinion. And what would happen if there were no kingship and there will be no authority? Then think how many opinions there would have been, how many wars there would have been. The moment the Holy One, blessed be He, made it so that there is a president and there is a head, then everyone sets aside their opinion before one, and then there is more peace. And the purpose of a king is so that he will rule over a country, and then in that country there is one king, so all the opinions are nullified before one opinion.
4:34 So it turns out that even according to the world, as there are countries, however many countries there are, and there is one president, then all the opinions are nullified before one. Now, so it is also with the stars and constellations. There is a time of rule of the stars and constellations, because then all the stars are nullified in their order, and the planet Mercury and the moon - the moon is responsible for the element of water, all the moisture and all the water; there is high tide and low tide, this is connected to the moon, this is the role of the moon.
5:01 That is to say, Hashem, blessed be He, made it that each one does its own role, at its own time, and then in fact creation goes according to each one, according to its kingship. For Hashem, blessed be He, did not like that the moon came to ask for its kingship, while afterwards the Holy One, blessed be He, said, 'Bring an atonement for Me for having diminished the moon.' It is not that Hashem, blessed be He, regrets, or does something that is not..
5:25 but rather because Hashem, blessed be He, says: I want My kingship to be revealed in the creations, but that it should not lead to dispute, that there be one opinion. That is the meaning, because as we said, when there is authority, then the opinions are nullified before one opinion. Like when there is a professor, right, and there are many doctors, and there is a professor who says to do one thing, then everyone sets aside their opinion before his, because it is one opinion.
5:51 So it turns out there is less dispute. There are several doctors, they will say this and that.. and in the end one comes and decides between them. So this deciding of opinion, this is called kingship, this is called the meaning of a king. And when a person asks for the kingship of Hashem and asks the Creator for His kingship, he reveals Hashem in what he has, he does not attribute anything to himself, he knows that it is the Creator, it is G-d Most High, who did, does and will do all deeds, and he does not attribute anything to himself.
6:24 So in fact he sets aside his opinion before Hashem, his opinion, his ability, and his thinking, before Heaven. So in fact he makes peace in His heights, he makes peace with angels, with stars, with constellations in the heavens. Therefore, when we finish the prayer, right after we have asked and said Modim, and a person bowed his whole body, then we say 'We thank You,' and ask for the prayer, then we bow and prostrate ourselves before Hashem, and we finish with 'He who makes peace in His heights, may He in His mercy make peace upon us.'
6:59 What is the meaning of 'He who makes peace in His heights'? Because after I took my kingship, and what I am, and each one attributes to himself.. then he reveals in the prayer that 'You graciously grant man knowledge,' 'Heal us,' You are the Healer, 'You bless the year for good and for blessing,' You are the Ruler, for 'You hear our voice' - after you have crowned Hashem as King, which is the prayer, you say 'He who makes peace in His heights, may He in His mercy make peace upon us,' because you revealed that there is only One, so you have nullified all the wars and all the disputes, and this is called 'He who makes peace in His heights,' because then the one kingship of the King is revealed, and then in fact there comes to be peace and healing in the whole world.
7:37 'Oseh shalom bimromav' - its initials spell esev, 'herb': Oseh Shalom Bimromav, because from there the dew of life is drawn to the herbs, for all the remedies correspond to the herbs, and from there, after they are crushed, the creations eat from it. There is no creature that does not eat from the greens, from the produce and the grain that the Holy One, blessed be He, gives in the world; the Grace after Meals that we bless Hashem with, and all the abundance for which a person blesses the Creator, it is because of this matter, and this is blessed from the prayer that a person prays to his Creator, because then he makes peace upon all the creations, and on the plants, on the prayer, on the element of water, on the plants, with the moon, which gives the high tide and the low tide, and the water, and the sun,
8:17 that it should not come out more and not come out less... And this is what we once explained on Tu BiShvat, about King Shlomo, that the Holy One, blessed be He, gave wisdom to Shlomo, that he knew how to plant all the trees in their time. Because today we do not have the wisdom of healing, to know all the herbs, and all their wisdom, when they need to be planted, at what time, in which element... each herb in its time. There is a seed that must be in the ground no more than 30 days, and there is one that must be left until it rots and sprouts again, and rots, and only at that time should one pick it, and one that needs only the light of the moon, and one that needs the time when the soil, the earth, is at its hottest,
8:56 which is the element of fire, and only then is this plant useful for healing. Today we do not have the wisdom of healing; there is the ancient Book of Remedies. It is not the Book of Remedies attributed to Chizkiyahu, which belonged to Shlomo; it is a book about herbs that existed back in the time of the Geonim, which they would attribute to remedies; it is not a book that can be found, I don't know if it exists today, it is a very old pamphlet, and there is written what I explained to you, about the matter of planting the herbs, their time, and all this, which King Shlomo knew.
9:24 And also that he planted golden trees that were.. the gold that was, in order to know when it is their time to bring them out, that they would grow living gold, golden trees that were in the Beis HaMikdash, the Holy Temple, that they could take gold, and it was Parvayim gold, that it was fruitful and well-watered; this gold would keep on (growing). This is how the Holy One, blessed be He, made it. We do not have the possibility today to know this thing and this wisdom, but it is a wisdom that once existed.
9:51 And today, when we pray and make a prayer, then we nullify all of nature, all these wisdoms, and we bypass them and receive directly from the light of the Holy One, blessed be He, upon us. So therefore, what do we do on Pesach? So we explained earlier that the Seder night is called the Seder night because the stars are arranged in their time from the day of the creation of the world, in the correct order of the redemption.
10:17 So we exchange this order of all the stars, which we do not know, we do the Haggadah, we do prayer, right, we say, uh, 'This is the bread of affliction that our fathers ate,' we continue the story of the Exodus from Egypt, and we ask and say Hallel at the end of the Haggadah, in order to crown Hashem as King, and then we exchange the request and the wisdom of the stars and the constellations, to know when we will go out - we exchange it for crowning Hashem as King.
10:48 And therefore on Pesach we are free men, like the sons of kings, and the Shechinah comes down to the table: 'The King has brought me into His chambers.' This is about the Seder night. And therefore it is called the Seder night, because all the stars are arranged in the firmament, all the Heavenly entourage, the angels on high, everything, everything rejoices and is glad only over this matter of the Exodus from Egypt, in this order. And the moment one prays to Hashem, blessed be He, in prayer.. Rabbi Shimon bar Yochai says in the Zohar, Vayakhel, page 201a; page 206 is about Brich Shmei, and the whole source of Brich Shmei and the whole prayer is there.
11:21 On page 201 Rabbi Shimon explains that prayer is above all the offerings, 'and more than all the service that a person performs' - more than any service and worship a person does, prayer is above everything, because by the power of prayer a person goes against nature, and he goes against all the spheres and the stars and the combinations that shine at that moment, and the stars and constellations and the herbs, that even a bitter herb, or an herb that carries a danger of illness, or a thing that can do harm - prayer turns everything into a good combination.
11:55 And therefore Esther, who said, 'Go, fast for me three days, and I and my maidens will fast likewise' - each one wanted to fast and to pray before Hashem. And she asked in supplication and request, because she knew there was a bad combination, and how would she succeed, for she sees that from the side of reality, nature is closed, the stars do not shine, everything is closed and everything is dark, and is it possible to get out? And in order to reach the way out from the side of nature, I need to know the calculation of the times with the combinations, with the months, and the stars - how can this be done?
12:26 So she knew that only through prayer is it possible, and therefore she prayed to Hashem, blessed be He, and this is what they prayed and made a prayer, and so Hashem, blessed be He, brought us out, and reversed all the judgment for us. And whoever already knows and sees that the combination of the month of Adar is judgment, and the stars and everything are not from the side of mercy, and the Holy One, blessed be He, reversed it, that He shone at this time, and this judgment came upon the non-Jews, upon Haman and Achashverosh, and 'the Jews had light and gladness, and joy and honor.'
12:57 This is Pesach, with Hashem's help, which comes upon us for good. We will ask the Holy One, blessed be He, to redeem us, to give us good influences, Amen, that everything be in the correct order, and may mercy be aroused upon us and upon all Israel our brothers, that we have good influences, that we have a peaceful Shabbos. We are on Shabbos; it is Shabbos now, Shabbos has not yet gone out, we are still within Shabbos, 'the Name of the Holy One, blessed be He' - Shabbos, we are still in the Garden of Eden.
13:25 So let's do a Shabbos song and, together, a niggun, in honor of Shabbos and with Hashem's help we will say Birkas HaMazon and Havdalah. And one more thing not to forget: as we said, the blessing 'Who creates the lights of the fire' - be careful about it, for we explained that the maps and the lines are in the fingernail and in the palm of the hand. 'Even though I walk in the valley of the shadow of death, I will fear no evil.'
13:50 When a person passes away, he goes in darkness and gloom, and the only thing that can save him is from what he lit up during the length of his life. Everything a person does and sanctifies himself: 'And his hands were faith,' that a person's hands are faith; here faith is engraved on the hands, that all of a person's prayer, every good deed, every good thing he does, is engraved in these combinations. All this - these are maps of the upper worlds that are above a person, about all his life that is here, and with everything that will happen with him after he arrives above - everything is here.
14:23 And therefore one must have in mind, when doing 'Who creates the lights of the fire,' to hide the thumb, to bend it a little under, the front nail, and that the light should shine also on this part, of the fire, to do it like this, and that the light - to see the light reflected in the fingernail, and the light also lights up the maps of the upper worlds. And whoever just does this, without any intention at all, that the light of the candle should shine also on these lines, will have blessing in all the work of his hands, will have blessing and success in all the work of his hands.
14:53 So just have in mind also to light up - simply look and light up, and to be careful, as the Kav HaYashar, Rabbi Hirsh of Kaidanov, writes, to light the candle after the spices, not to light the candle immediately at the start of Havdalah. We bless the spices, and after we have blessed 'the spice trees,' immediately we light the candle. And he writes in the Kav HaYashar, [unclear], at the end, that whoever does this every Motzaei Shabbos is promised that he will have success the whole week.
15:21 Tried and tested; and so it is simple, one must be careful about this. One must simply be careful that at the start of Havdalah not to light the candle already, not to light it immediately. Make the blessing, set the candle down, and then afterwards, when doing the spices, then light the candle. And then one also understands why we do not bless on the candle until we benefit from its light, because then it would come first, and then it will be possible to bless afterwards. May we have good influences and a good life, and may we attain joy and gladness, and sorrow and sighing shall flee.
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