Know someone who would love this shiur?
The shiur in English
The Yanuka’s own words in this shiur, translated into English by Lehallel · 7,858 words · 41:02. Press a time to hear it said.
0:00 Welcoming with a blessing, with the blessing of "Welcome," pride of Israel, With the blessing of "Welcome" in the name of Hashem. [unclear] the city's rabbi, [unclear] [unclear] the rabbi of Israel, the head of the kollel, [unclear] And of the Knesset member [unclear], and all the esteemed rabbis, All the rabbis of the place, the house of Torah ruling, All the Torah scholars, All your holy community, That Hashem, blessed be He, should raise up, [unclear] in the Garden of Eden.
1:08 May we all merit to walk by the light of Hashem, blessed be He, by the light of the Torah, by the light of [unclear]. The place here, This city, it was here nearby, in this city, the holy Gaon Rabbi Chaim [unclear]. He was a great Kabbalist who was the teacher of [unclear] Rabbi Mordechai, that holy, mighty Gaon, a Kabbalist, great and awesome, true, who merited and knew Kabbalah in an abstract way, and a clear way, that only individuals can merit to have the Torah and the Kabbalah in such a bright, clean and pure way, and such was his Torah, that he needed to attain the Torah with wondrous merit and with purity and with a very, very wondrous [unclear], and it was here, the place in this city, especially [unclear], all this place, and in general it is said there that the resting place of Yehudah, son of Yaakov Avinu, is hidden in this city.
2:28 In practice there are many opinions on this: in the book Yesod HaBrakha it is written in the name of Rabbi Meir that Yehudah, son of Yaakov, is buried in the Cave of Machpelah with the holy Patriarchs, and in the book Divrei Rav it is written that in practice he is buried in Hebron but not in practice in the Cave of Machpelah, and so in practice these are the opinions; at the end of Sefer HaYashar, at the end of the Book of Yehoshua, in Sefer HaYashar it is written that he is buried opposite Beis Lechem in the city of [unclear], that there is his resting place, and there is a tradition of the generations that his resting place is here in this city, [unclear] Yehudah, and the [unclear] of Yehudah, son of Yaakov, and the name Yehudah, son of Yaakov, and they mention his name, so surely his merit
3:17 can reach all of us, to walk by his light and by his influence. The Sages teach us that a name given to a person, and every name given to a place, has help and assistance from Heaven for all that a person needs. In the language of the Sages this is called "a name causes."
3:44 The name of a person, can cause him help and assistance. So the Sages taught in Tractate [unclear], page 7, side b, so the Tosafos taught in Bava [unclear], page [unclear], side b, [unclear], and so too the Sages taught in Tractate Yoma, page [unclear], side b, in the name of the same incident with Rabbi Meir and Rabbi Yehudah and Rabbi Yose, who entered an inn on the road and had to deposit their money with a man whose name was Kidor, and Rabbi Meir would interpret, he was precise about names, and he expounded on him "Kidor" [unclear], so he said, how can I deposit my money in his hands, and in practice he did not give his money into those hands of Kidor, that same Kidor.
4:29 And this Kidor, in practice, the next day did not return the money to Rabbi Yehudah and Rabbi Yose, and see how wise Rabbi Meir was, that he was careful about names and found that because the name of that man was a name of corruption and [unclear], Rabbi Meir was saved from him, and so they saw the wisdom of Rabbi Meir, and from here we see that one must be very, very, very careful with names, because the secret of names and the matter of names has [unclear] of our teacher the Arizal, in the introduction of the Gilgulim, introduction 23, that Hashem, blessed be He, puts into the mouth of the father and the mother how to call them, the parents, when they come and want to name a child, then the name that the child should be called descends from Heaven, and so they call him, whether a boy,
Read the whole shiur in English (58 more parts)
5:15 or a girl, and the great picture from Heaven is made, and so this name is the name of the person, it is his root, it is his connection, and so too we can see with Rabbi Abba in the Zohar, [unclear], page [unclear], side b: Rabbi Abba once met a man who had vowed to learn Torah day and night, so Rabbi Abba asked how he could do so, day and night, and a vow, and such a level and such strength, so he asked him a Mishnah, asked him, what is your name?
5:43 So he said to him, Elazar, so he said to him, [unclear] Elazar, [unclear] is the one who helps you, surely the Holy One, blessed be He, your G-d, the great G-d, Elazar, is the one who helps you, is the one who guides you to this, and Hashem, blessed be He, is the one who helps you in this. Also [unclear] expounded on this, to Rabbeinu Yosef Karo, in Parshas Shemos, on the whole matter of names, that whoever will be Yosef the tzaddik, will have help and assistance with [unclear] holiness, and whoever in practice is called [unclear], then he will be a doer of kindness and will have the strength and help from Heaven to do kindness and to be a hero among the [unclear], because the name of his soul can be a very, very, very great help and assistance to him.
6:28 And so too we learn in the Zohar Chadash, page 32, side b, [unclear] that they learn there about Yehudah, son of Yaakov Avinu, that Hashem, blessed be He, looked at Yehudah, and He looked at Yehudah, son of Yaakov Avinu, and saw that Hashem, blessed be He, the name of Hashem, blessed be He, shines in its fullness in the name Yehudah more than in all his brothers. And because of this the Holy One, blessed be He, gave him the kingship, looking that the name of Yehudah has in it His name, blessed be He, in its fullness, so in practice the kingship is from him, and of course also because of his traits and all that was to come to assist and be told of him.
7:02 And the Minchas Elazar of Munkatch writes, [unclear], that in practice, the more a person mentions the merit of that same sage or tzaddik after whom he is named, the more he can help him from Heaven in every trouble, and [unclear] great names of the Minchas Elazar of Munkatch, that whoever is called David, then David the king can help him, every tzaddik who is called David, in a place called Avraham, he should always connect himself to Avraham, protect the merit of Avraham, or one connected to the name Yitzchak, or pray at the grave of that same sage after whom he is named, can bring about a salvation with a miracle, through the holy words of our teacher the Minchas Elazar, the grandson of the Maharam, of Rabbi Tzvi Elimelech of Dinov, his grandson, whose merit should protect us, who was the holy Gaon of the Divrei Chaim, who was the holy Gaon Rabbi Chaim [unclear],
7:57 all of them walked by his light and all of them ruled according to his rulings and raised his greatness and his wisdom, and it went higher and higher and higher. We see from here that the names of a person, the name [unclear], the name can cause the entire chain of events and all the [unclear] that flows to the person, also the name of his city. They say that the holy Gaon, Rabbi Moshe Mordechai of [unclear], would say that when one wants to sweeten judgments, they say only Meron and only the merit of those buried in Meron, Rabbi Shimon bar Yochai, the merit of Rabbi Shimon flows immediately to a person only when he says the name, Navon and Ne'etak [unclear].
8:32 And so they say about Radzichov, in the merit of Rabbi [unclear] of Radzichov, in the merit of the city Radzichov, every sage and tzaddik buried in the city, they only mention the name of the city, the name of the sage and tzaddik, it works immediately, immediately in that holy one who is buried there, because he was buried in that city, so he sanctified that city, and so it rises and helps him; Hashem [unclear] indicates, and we can also learn more from what we see in the Mishnah in Tractate Yoma, in chapter 3, mishnah 1, in the name of Matisyahu ben Shmuel, who says, "all the lords will flee until Hebron," so in practice the Ritva explains, in Tractate Yoma page 108, the Ritva explains in practice in two explanations in order to know the measure of the rule of [unclear].
9:15 The intention in the Yerushalmi, for the Yerushalmi explains in practice in order to mention the merit of the Patriarchs who are in Hebron. So we can see from here and learn that if one also mentions the name of a city, by itself, this is proof [unclear] that the name of a city where tzaddikim are buried can help to remove all the judgments, even by mention alone without mentioning the name of the sage. And so we see that in practice the case of Shmuel and Mar Yair, "all of us will flee until Hebron," he did not say the Machpelah, he did not mention the Patriarchs, he mentioned until Hebron, so this is the form of the Yerushalmi, that the intention was to awaken the merit of the Patriarchs that is in Hebron in order to teach us and [unclear] the house.
10:00 It is written in Midrash Tanna Rabba [unclear], that a person should always be careful in calling a person by a name, to call, for sometimes the name can help a person to be a tzaddik, and sometimes, Heaven forbid, to be wicked, in the portion [unclear], siman 310, and also Rabbi, the Sefer Chasidim writes it, siman [unclear], also writes in Sefer Chasidim that sometimes a person's name will help, so he writes, that a person will establish offspring and live many years and all that comes out of him, and sometimes, Heaven forbid, the opposite.
10:34 And sometimes he will be a tzaddik and sometimes, Heaven forbid, the opposite. And all the life of a person, his life, and the quality of his days and his offspring depend on his name. And one must be very, very, very careful not to ask just anyone about names. And not every Torah scholar can answer on the matter of names, for the matter of names is a very great danger, and only [unclear] know this, the matter of the letters and combinations of letters and the meaning of names and combinations of names, and to know which name comes first and which name can fit.
11:04 [unclear] writes to a woman [unclear] that they should call him by the name Avigdor, Avigdor, this is with the woman who lost more than ten pregnancies, and they called her Avi Gedor, after Moshe Rabbeinu, Avi Gedor, and then immediately, she lived very long years, and so it appears in the names of the great ones, and so with the [unclear] in [unclear] a righteous woman, about the mother of Shimshon, son of Manoach, who came in the name [unclear] and the maidservant is [unclear], and the blessed one is [unclear], this appears in the name of a great rabbi, that if a woman who has entered a spirit of foolishness, or a spirit of madness or an evil spirit, if they give her this name in [unclear], then the evil spirit will leave her and will not be able to rule over her.
11:43 This of course must be done by asking a sage, and looking at each case on its own, and one may not call by this name, because all names must have a tradition from the Geonim, and only when there is a tradition from the Geonim may one call by the names that have a tradition from the Geonim, but before names, Heaven forbid, one may not get involved in this on one's own, because it is a very, very great danger, and especially when people are ill one must be very careful, because it is understood, in the Malkei BiKodesh in the name of the Rambam, the holy Maggid of [unclear], that in the explanation of names a sick person is [unclear], and immediately they change a name without great wisdom and cut off the root of his vitality, and then therefore great guidance is needed and not every Torah scholar can rule on this matter, only one who has learned much about the letters and the secrets of names and the matters of names can understand much about this, to know which name and so on, for some time what to fit and how to fit, because it can
12:34 be, Heaven forbid, for help or for benefit, and the more you mention the name of Hashem, the names, when you mention that name of a sage and that name of a tzaddik who is buried in this town and in this place, he can truly influence and shine on us a great light, and [unclear] that we need the light of Yehudah, Yehudah, son of Yaakov Avinu, for we are all Jews, named for Yehudah.
13:00 Yehudah made the self-sacrifice, he sanctified the Name of Hashem in a mitzvah [unclear], page 10, side b, the Sages say that Yehudah, son of Yaakov Avinu, sanctified the Name of Hashem in public. He made a sanctification of His Name, may it be glorified, in public, and his kingship and his greatness, that he knew how to say "she is more righteous than I," that he knew how to say "I erred," that many times the world is ashamed and embarrassed to say "I erred," to say "I sinned," to say "I [unclear]," to say "I transgressed," and they do not understand that this is the most exalted understanding that a human being can say. If Hashem, blessed be He, said, "Bring Me the [unclear] and I removed the [unclear]," then who is flesh and blood who cannot say, "I erred,"
13:37 and "I sinned and [unclear] and I transgressed," and because Yehudah, son of Yaakov Avinu, sanctified the Name of Hashem in public, and because he said "she is righteous," words. When a person says "I erred," he says the greatest words and the most exalted of kings and [unclear], this is David the king, who said, to read the Book of Tehillim, "I sinned, I [unclear], I transgressed, I have sinned [unclear]," these are the most exalted and greatest words that a human being can say, in order to be able to want and come to the lack of Hashem in order to be true before Hashem, blessed be He, and the more the world will contemplate this and understand, the more they will understand the secret and the meaning of the redemption of Israel, because the matter of the redemption and the matter of the request of Hashem, blessed be He, that we are asking for and awaiting now, we are
14:27 already close to Rosh Chodesh Nissan, and we are awaiting all, [unclear] "in Nissan they were redeemed" "and in Nissan they will be redeemed in the future." Rabbi Eliezer [unclear] and Rabbi Yehoshua, that in Nissan they will be redeemed, all of them announce, but Rabbi Eliezer says that in Tishrei they will be redeemed in the future, also [unclear] Rosh Hashanah, page 11, side b, but in practice Rabbi Yehoshua says, "in Nissan they were redeemed and in Nissan they will be redeemed in the future."
14:54 In practice in the Beis Yosef, the matter is that the Beis Yosef ruled, siman 429, he wrote that their opinion is that one does not say Vidui the whole month, because already [unclear] it is not already a festival, all and joy, and Pesach is already upon us, and we no longer feel anything. What is there to say Vidui about? But he says that the Beis HaMikdash, the Holy Temple, is destined to be built in the month of Nissan, interesting that he wrote so in the Beis Yosef, that the Beis HaMikdash is destined to be built in the month of Nissan, this month is lofty and mighty and very exalted, and truly we can see that it is the light of Yehudah, son of Yaakov Avinu, that we are all Jews named for Yehudah, son of Yaakov Avinu, for the self-sacrifice of Yehudah, son of Yaakov Avinu, therefore every Jew always gives thanks, every Jew in his root has the confession, every Jew always has an acknowledgment before Hashem, blessed be He, and so in practice the traits
15:45 most exalted of every Jew before Hashem, blessed be He, and therefore in Nissan they were redeemed and in Nissan they will be redeemed, that if we look we will see that beyond this time that the Beis Yosef writes, that also the firstborn [unclear], this is a time of joy and all this month is [unclear], but beyond this, [unclear] also writes the holy Rosh in Tractate Pesachim, and the holy Shelah writes that the whole month of Rosh Chodesh is holy and the days of the month are weekdays, and in practice he explains, the holy Shelah, in Tractate Pesachim, that the whole month of Nissan is entirely holy, even its days are not weekdays.
16:24 This means that all the days themselves, all of them, all of them, are festival days, all the days themselves. Also the Avnei Nezer, in Mitzvas [unclear] there, part 1, siman 36, he writes that every hour of the month of Nissan is equal to a whole day in the other months. This is a wonder, this is a thing that is a wonder. Also he writes, and the Emek Davar in Sefer Shemos, chapter 12, that the level of emunah and bitachon in Hashem, blessed be He, who opens, and Hashem, blessed be He, in bitachon and emunah, one can attain in the month of Nissan more than in all the months, because it is more exalted than all the months of the year.
16:54 This is a wonder, that one cannot contemplate the greatness and holiness and grandeur of these days, of these times, of exalted days that one can seize only by one who will contemplate the greatness of Hashem, blessed be He, and one who will think about Hashem, blessed be He, and will pray to Hashem, blessed be He, and will want with all his heart, with all his might, with all his soul the closeness of Hashem, which was the self-sacrifice of Yehudah, son of Yaakov Avinu.
17:18 The devotion before Hashem, may He be blessed. And so this month, this time, that specifically the Beis Yosef writes there in siman 429, that there are also chasidim who are careful, for on Erev Pesach and [unclear] everyone is happy and there is the Fast of the Firstborn, only two can [unclear] fast, this is the Fast of the Firstborn, the firstborn who fast, and also those chasidim, and people of deeds who want to eat the matzah with appetite, so they are careful not to eat on Erev Pesach, so that they will have the desire and the craving for the matzah [unclear] the mitzvah, the bread of the cures, for all the cures, and this time, this night, [unclear] descends to us, is on the table, and all the cures rest on [unclear] the matzah, on that same matzah, that same blessing that Hashem, blessed be He, gives us, the Jewish people, to be healed by it, for we mention to Hashem, blessed be He, the entire [unclear] of the redemption,
18:09 the entire matter of the redemption and the complete, sure, true and complete emunah, that we are awaiting and hoping and believing that we will leave the exile, this is that same secret, that each time, whenever the time comes, there are several times in the year that have in them an awakening and a sparking, and times when one can receive an additional [unclear] soul, as is said of Torah for its own sake, and siman 100, which Rabbi Yosef Chaim writes about this, that one can receive the additional soul at the times of prayers, which they intend, of course, one who did not intend at the time of [unclear], then they intend in Shacharis, with the additional soul, and the spirit, the neshamah and so on, that one can see his teshuvah.
18:52 But if we look, we will see that there is another time, and this is to make those five changes of clothing that Yosef gave to Binyamin, this five, this five is chet, it is chodesh, mem is moed, and shin is Shabbos. These are three times that change the garments, they change the clothes at the new month, so writes the Yesod VeShoresh HaAvodah, in sha'ar 9, chapter 2, and he writes there to change the clothes, so writes the Yesod VeShoresh HaAvodah, and so it appears in the Tikkunei Zohar, in Tikkun 21, Rabbi Shimon says that there is an additional soul that one receives on Rosh Chodesh, and [unclear] great, that one can never think that one can receive an additional soul on Rosh Chodesh, to receive and contemplate, Everyone is limited, always thinking of Friday night, with joy,
19:36 but we see that every single month there is a very, very, very great sparking of the soul, that [unclear], and it will be a help and assistance from Heaven to a person, to assist him in all that he wants to receive, the lights and the vessels and the [unclear]. Therefore this is understood, why Chanukah and Purim, which have a festival, which are joy at a time when we are renewed and sanctified toward the times that are miracles above nature, as the Chasam Sofer says, every [unclear] of the miracles of the miracles, these are from the Torah, this is the opinion of the Chasam Sofer. Because of this it is understood, why?
20:11 Because in the Shulchan Aruch, siman 418, seif 5, the Shulchan Aruch rules that a person who sits in a fast of a dream, at the time of Chanukah or Purim or Rosh Chodesh. This means, if on Rosh Chodesh he fasts, then he must remain fasting until [unclear] his fast, he must sit in fast until his fast. For if he was fasting at this time, which is Rosh Chodesh, it is days of joy, then he fasts at that time to atone for the fact that he fasted at this time. Why do we see from here that it equates Chanukah and Purim with Rosh Chodesh in the same breath?
20:42 But the world gets excited on Chanukah, the world gets excited on Purim, but they do not give thought to the month, and especially Rosh Chodesh and Rosh Hashanah for kings, and especially the month of [unclear], which is the most exalted, the highest. And so we also need to see that it is written in the responsa of our teacher Rabbi Chaim Palagi, in the book, in a book of his, Lenefesh Kol Chai, he writes in Lenefesh Kol Chai in the section Shin, [unclear] 34, seif 2.
21:12 He writes in the name of the Zohar [unclear], page 101, side b. He brings there that there was a city called [unclear], and the city [unclear], they changed its name to Matei Machseya, the famous city. Matei Machseya, before this was [unclear], and after this they changed it from [unclear] to Matei Machseya, so that it would protect from calamity. So we see from here that even a city for which, Heaven forbid, judgments were decreed, or, Heaven forbid, harsh decrees, one can make a change for it at this time. This means, even for a city they change the name, and it receives the name and its influence. So it is Rosh Chodesh Nissan, if there is a mention, and a mention that "in Nissan they were redeemed and in Nissan they will be redeemed in the future,"
21:50 then we see from here that the ruling is like Rabbi Yehoshua, and not like Rabbi Eliezer. When Rabbi Eliezer says that in Tishrei they will be redeemed in the future, we will say that according to the Beis Yosef, who rules in siman 429, that the whole essence and redemption, the Beis HaMikdash is destined to be built, it is in the month of Nissan. So the month of Nissan is ruled this way, and so goes the ruling of Rabbi Yehoshua, and so the master, the Beis Yosef, brings. And so in practice we see that in Nissan they were redeemed, in Nissan they will be redeemed [unclear], for we have the joy of the Beis HaMikdash, the Seder night itself, Pesach, and all these awesome and exalted matters.
22:21 So we will make a victory [unclear], a victory before Hashem, blessed be He, that this will show before Hashem, blessed be He, that all the essence and our joy, that we will rejoice in this holiness, we can show Hashem that we can change all the natures, all that exists, and we see that this is a change, why, what is the essence in a name? That with one name that is changed, we see that also of course if a person were called Pachach or Ratzan, if he has good traits and is holy and pure then the Pachach will be something very high and the Ratzan will be something very high, but a person who is simple and is nothing and is a sinner, the mention of the name of a holy tzaddik will not help him,
23:04 because a person makes his name, a person with his devotion, with his holiness, with his learning, with his Torah, with his diligence, he sanctifies his name. And even if they had called a person by no name at all, if he had essence and holiness and purity and prayer, he would be very, very, very great. The name does not make the person, rather the person makes the name and acquires for himself a good name. This is what Rabbi Yehudah said, "he grew with a good name and departed with a good name from the world," to teach a person that a person builds his name.
23:34 And it will not help a person if he is called Avraham, and he is stingy with his money and does not do kindness, and it will not help a person to be called Yosef, Heaven forbid, and be an adulterer and fall into immorality. So the essence of a person is to sanctify his name and to be worthy of his name, to sanctify his name and to rise and ascend, so that it only helps him. So what was in the time of Rabbi Chaim Palagi, his novelty, when he brought in the Zohar [unclear], page 101, side b, about [unclear], that they changed its name to Matei Machseya, this was truly about that same matter that I spoke about, to show that there is a great level of people in the town and they are holy and pure and want to change the city and they do not find anything in the world that can save them
24:16 from calamity except the mention and the change of the name, so they changed the name from [unclear] to Machseya, so it helped them, that they had a refuge from calamity. But this means this is the thing that one needs to hang on at the end, that first one must improve one's deeds, to change, and also to feel the times, the festivals, the months, all that comes upon us, peace. Therefore the Maharatza of Dinov, Rabbi Tzvi Elimelech of Dinov, writes in the name of the Chesed LeAvraham, he writes in section 4, he writes this in the name of the [unclear] grandfather of the riddle, Rabbi Avraham Azulai, the Chesed LeAvraham, so he writes in his name, in section 4, and he writes this in his name, he truly mentions him, that this is a wonder, in Tractate Pesachim, page 6, side a,
24:58 the Gemara says that one expounds the laws of a festival on the festival, one expounds on Pesach thirty days. Now, in order to expound for thirty days, so the Maharatza of Dinov explains based on the words of Rabbi [unclear] of the Chesed LeAvraham, that this is a great wondrous secret. Rabbi Tzvi Elimelech of Dinov inherited from his holy grandfather the Maharsha of [unclear] all the matter of the gematrias and the secrets and prophecies and all that was ancient, and he was a mighty, mighty, mighty gaon.
25:22 So he brings in the name of the Chesed LeAvraham the thirty days before this Pesach. He says that every single day before Pesach, from Purim we leave from the gates of [unclear] and every day and on the Seder night itself, on the night of the 14th, as though there is the night of the 14th and the night of the 15th that present as though the high level even before this time, that as we progress more toward the night of the 14th and the night of the 15th, the level rises in strength and we leave with the [unclear].
25:49 He says, and on the night of the 15th we leave to complete freedom. This means this is a very great novelty, that every day, whether we want or do not want, whether we intend or do not intend, every single year. These thirty days, before Pesach, those who expound the laws of this festival, this time, in [unclear] page [unclear], side a, they expounded on these laws, on the laws of Pesach, for they are the most severe and important, of the stringencies of the Torah, and one does not say about them "Heaven forbid, in peace," the stringency is extra, rather the more one is careful and demands stringencies of Pesach, the more it will help for help and benefit, to come close to Hashem, blessed be He, and to holiness until these holy and pure days of Pesach,
26:26 that can guard a person and help him, as they say in the name of our teacher the Arizal, on the siman of [unclear] the Mishnah Berurah, that this will help to be saved from sin all year and so on, that this will help for protection and defense and all these things, that a person of course be pure and holy, with his own traits, he will have again help and assistance from this thing, that he will not sin all year. [unclear], as was said in the Moed LeChol Chai of our teacher Chaim [unclear], also in the opinion of the Gaon of Izmir, who says that all stringencies are good, but on Pesach one does not say "extra stringencies, Heaven forbid, there is no need to be stringent," rather one is stringent on Pesach even with extra stringencies,
27:03 and one should never say about this that there is no need to be stringent. Why? Because Pesach, its stringency goes with it, and the more we are stringent, the more it will help to some [unclear]. So the Maharatza of Dinov writes that at this time of the thirty days we leave from [unclear] to a light like this and then we leave to freedom and to [unclear] greatness and we leave to freedom [unclear]. Now, now this will be understood, why? Because he explains that if we look we will see that the whole matter of Purim was through Mordechai the Jew and Esther the Queen to wipe out the erasure of Amalek completely, to remove Amalek, which is all that comes upon the Jewish people, every generation, all the [unclear] and the [unclear] of Purim that want to destroy us, and Hashem, blessed be He, saves us from their hand.
27:52 But Hashem, blessed be He, always watches over us and protects us from them, and Hashem, blessed be He, saves us from the hand of Amran and Amalek who want to destroy us. Now, the destruction that they want to do in every generation and in every [unclear] is spread in three levels, these are three levels, level one, two and three, the first level is thought, the second level is speech, and the third level is action.
28:18 What is the intention? For in the Midrash [unclear], and in the Midrash [unclear] Esther, parsha 1, it is written that Achashverosh, also his [unclear], his [unclear] in the end, in the last chapter, that the wicked Haman, and Achashverosh was more wicked than Haman. In the world they do not know this. They think that Haman was wicked, but Achashverosh was more wicked than him. But simply with Achashverosh, the wickedness was in thought.
28:45 And Haman, his wickedness was through speech and action, that he wanted to do it both in speech and in action. But the one who conceived the thought and the wickedness was Achashverosh. And therefore, one who reads the Megillah backwards, says the Chasam Sofer, has not fulfilled his obligation. For if you read the Megillah backwards, it comes out that Achashverosh was a king and a tzaddik, who wanted to do good to the Jews and gave the kingship to Mordechai's people, dressed him in royal garments, and [unclear] took to the queen, and then it comes out that he is a tzaddik, if we read the Megillah backwards, one has not fulfilled his obligation.
29:14 And therefore one must read it [unclear] forward and not backwards. For we cannot say that Achashverosh wanted more to help the Jews, Heaven forbid, this was not his intention. But we see that the matter of Amalek was always, it starts with thought, passes to speech and passes to action. As we see in everything in the world, today it is one thought, and peace for evil, so he conceives in thought, brings down to speech and carries out that same speech, and action. Therefore the destruction of Amalek will be revealed, that it is written in Tosafos in Tractate [unclear] page 3, that they say that the throne of Hashem and the Name of Hashem will be complete only when the memory of Amalek is wiped out. When they wipe out Amalek, then the throne of Hashem will be complete, [unclear] until the end,
29:55 and then the throne of Hashem, His Name, the Name of Hashem, blessed be He, will be complete. Now, he points this out in Yehudah, son of Yaakov Avinu, that in the shadow of Yehudah, the Zohar Kadosh, in page 32, side b, says that he looked at his name and saw that his name was complete. So because he looked at his name, he saw that his name, in his name there are the letters of the Name of Hashem, may He be blessed, complete, so he looked here at the kingship and all that was because of, of course, the self-sacrifice and righteousness from him and all [unclear] in page 14 and [unclear]. But if we look, we will see a wonder, that the path that we need to always nullify, and always to merit, and every mitzvah that one fulfills,
30:29 that the Shulchan Aruch in siman [unclear] says that mitzvos need intention. We fulfill a mitzvah, every merit and mitzvah, and the mitzvah is fulfilled with intention. Now, in every thought, speech and action there are levels, of course. Now, at the level at which in practice we want to wipe out Amalek, we want to wipe out Amalek, and now let us say, to differentiate, Heaven forbid, to the other side, that those wicked ones, whoever they were, Amalek, that Haman, Achashverosh and those wicked ones in every generation, in their thought they think to hate us, and in their speech they speak in every place how to do evil to the Jewish people, and they create in action. This means that one must wipe out Amalek, if we wipe him out in action it will not help, because in speech he will remain and in thought he will remain.
31:12 But to wipe out Amalek completely one must wipe out Amalek also in thought, also to wipe him out in speech and also to wipe out Amalek in action. And only then will it be understood why Tosafos in page 3 say in Berachos that the throne of Hashem is upon them and His Name is complete, because in practice the throne has four legs. And a throne has four legs, for we see that the throne of the chariot can be [unclear] of the Zohar and [unclear] in page [unclear], it says there the mention that David the king is the fourth leg in the chariot.
31:41 These are four legs. Now, thought, speech, action are three legs. This is one leg, a second leg, and this is a novelty that one can renew after. One can see that these four legs are thought, speech and action, and the fourth leg in practice is opposite the Keser [unclear], which stood between. This is the [unclear] wicked one, that is before the thought altogether of delay or thought of desire, before the sin of the first man. Therefore there is always an aspect of four. This is the shin of the Tefillin, the secret of four parshiyos, the shin with four heads, for we see this level of the Keser, the [unclear] of the yud, that is, it is three prongs and one above.
32:19 So indeed it is the same with the secret of the four legs, it is thought, speech and action, and before the thought, it is before the stirring altogether, so it is the foundation of the fourth leg. This is the secret of David the king, who came from Yehudah, who said "she is more righteous than I," which is the foundation of confession and teshuvah. When a person understands that he is erring and does teshuvah before Hashem, then he always returns in teshuvah, he does teshuvah, he returns to what was. Therefore teshuvah preceded the Creation.
32:44 It is as though understandable why? Because this was before the beginning. It is as though before what the Holy One, blessed be He. All the things that were created before Hashem, blessed be He, preceded them to the creation of the world. With the help of Pesachim, in a page known entirely, that the Gemara divides between those things that were created, as though what was in order that their strength be renewed, specifically at those times that they will not succeed in seeing, before the creation of the world. And this is the name of Mashiach and the [unclear] of this, from whom David the king came, he came from David the king and so on.
33:11 So now this will be understood why, for if we look we will see a very great secret, for we said that there are four legs, thought, speech and action, and David the king is the fourth leg, and this is the secret of teshuvah that was before [unclear], before there is thought at all, this is the secret of the fourth leg, this is the secret of David the king. Therefore the whole matter of David the king was always to repair and to do teshuvah, to repair what not, to repair the root, everything.
33:38 This is the essence of David the king. Now if we look and see that thought and speech and action need to be repaired, if you will see that Amalek must be wiped out in thought, in speech and in action, and if we look at 30 days before Pesach, this is 24 hours a day, 24 hours, a day has 24 hours, twenty-four hours, twelve combinations of understandings, twelve combinations of understandings, depending on the seasonal hours and it is divided into [unclear] parts, this is 1,080 parts, and one must divide them between each part and part, because it is so, the Sages divided, who always say seven parts and ten parts, the Sages divided, that [unclear] parts and hours, therefore seasonal hours and [unclear] parts, this is the opinion of the Sages. Today we have a clock,
34:23 we have [unclear] hours, and these [unclear] hours never change, this is to help us understand the contemplation of [unclear] hours, which comes out in a week, in four, that is 30 days, before Pesach is Purim, Purim is the wiping out of Amalek. From Purim to Pesach is thirty, thirty times twenty-four, which is [unclear] hours, which comes out to seven hundred and twenty. Seven hundred and twenty comes out exactly to the number of three times Amalek, look.
34:50 Amalek is two hundred forty, again Amalek is another two hundred forty, again Amalek is another two hundred forty. Two hundred forty, one must wipe him out once in thought, again 240 one must wipe him out in speech, again 240 one must wipe him out in action. This is 240, and therefore 30 days before Pesach, exactly, is Purim, we wipe out Amalek, but it is not enough. One must wipe him out also in thought, also in speech, also in action. This is the secret of burning the chametz, it is Erev Pesach, that we wipe out and nullify completely all the [unclear] there is, we wipe out and nullify Amalek completely from the world.
35:22 And this is the secret of these 240 of Amalek that are nullified, and only then can one act and bring the redemption. And therefore this exact secret comes out that on Purim itself, that from Purim itself this sparking begins, and on Pesach, when we reach Pesach, this Amalek is found three times, that we nullified him completely on Pesach, and therefore the war on Amalek, and all nullification of Amalek can be specifically on Erev Pesach.
35:49 And on Erev Pesach we nullify completely all his essence regarding Amalek with the burning of the chametz. And therefore, if we merit, and this is Hashem and we will rely on Hashem, may He be blessed, and always think of Hashem, may He be blessed, and always be attached only to Hashem, may He be blessed, and not think and fear anything in the world, do not be frightened of anything in the world, and let no one frighten any of you, that no one be afraid of anything and not worry about anything and be trusting in Hashem, blessed be He.
36:20 [unclear] to Hashem, a thing to save, great is our Master to save. Hashem, blessed be He, is all-powerful, He answers every person in distress. We must always strengthen ourselves and cling to Hashem, blessed be He, always, always, and be careful, Heaven forbid, not to break anyone and not to pain anyone, to pursue good and kindness and [unclear] traits and charity and to help one's fellow and to do the good and the right in the eyes of Hashem, to think of the good and the right in the eyes of Hashem, always to think what the Torah's view is on everything, what Hashem's view is on everything, and to be in fear of Hashem and to awaken and to despise evil and to go after the good. And every person knows in his soul what his [unclear] are, what his good is, what his bad is.
37:00 And one must strengthen oneself much, much before Hashem and awaken in Heaven all our merits and good. And fortunate are we, the people of the Land of Israel, that we are here in the Land of Israel, and everyone who is in the Land of Israel, specifically at this time, at this time when they constantly threaten us and at a time when they pursue us, fortunate is the people that is so, and who is found in the Holy Land, and he is found with the Jewish people in the Land of Israel in a time of trouble, in a time of distress.
37:25 He is found with the poor of the Jewish people, he is found with the Jewish people and feels more the [unclear] of the Land, fortunate is he and let him rise and rejoice with a great joy. "Fortunate is the people that is so for them, fortunate is the people whose G-d is Hashem," [unclear] I have spoken too much, [unclear] your honor, excuse me, that the Holy One, blessed be He, should give you Heavenly assistance, all of you, should give you good life, should give everyone long days and years, should give the rabbis of this place, the rabbis of the house of Torah ruling, the esteemed rabbis, everyone, should give you [unclear], good and long life, and that you continue to bring merit to the many, that no mishap come out from under your hands, and that the Name of Heaven be coordinated through you,
38:09 that you continue to bring merit to the many and to say what is good and to magnify it, and that your wellsprings spread outward to the whole world, when we merit complete redemption speedily in our days, and to Hashem, blessed be He, blessed, blessed at our head, that Hashem, blessed be He, should raise up the soul of the Rabbanit Chaya Rachel, [unclear] in the Garden of Eden, and should give strength to all her descendants, to all the children, to all the grandchildren, to all the esteemed rabbis, should give you strength and [unclear] to hear from Heaven, to go forward, to awaken the Torah of Hashem and bring merit to the many in [unclear] outward, and all the good influences, Hashem, blessed be He, should bless each and every one in the [unclear], amen, with joy and [unclear], amen, that we merit the complete redemption, amen, and freedom in our days, amen and amen.
38:54 The merit of Yehudah, son of Yaakov Avinu, should protect you, the merit of all the [unclear] buried here, amen, should be for you benefit and good influences and long and good life, amen, also for the Rabbanit and also for the father, for everyone, that in the kingdom, Hashem will say here in this city, [unclear] ninety [unclear], and may you have all the good influences, within days in our days, [unclear] and freedom, and all the good influences, in good, [unclear], - Please speak, please, the Rabbi is coming out, the Rabbi is coming out.
40:11 [unclear] [unclear] [unclear].
Get the week’s best, by email
One email a week — a handful of shiurim and music. No account needed.
Know a family who would use this? Give a Lehallel membership.