The Yanuka Rav Shlomo Yehuda-חדש! הגאון הינוקא - למה אנחנו עדיין בגלות

2:43 So that is why we go to pray at the tomb of Shimshon every year at the hilula. We pray there, read the letter, read all kinds of things from his Torah, pray there and ask in his merit. And the tomb of Shimshon is a resting place we have testimony about, from Shmuel, who wrote the Book of Shoftim (Judges), at the end of chapter 16 in Shoftim, it says: 'And they buried him in the tomb of Manoach his father, and he judged Israel twenty years.'

3:09 The Kaftor VaFerach, who was in the Land of Israel, said that Dan is not there - many say that Dan is there, and we will not go into all the tzaddikim who said he is there or not, I know that the Kaftor VaFerach said he is not there, explicitly, according to Sefer HaYashar and all kinds of opinions - and simply, let us look at the verse. 'And they buried him in the tomb of Manoach his father, and he judged Israel twenty years.' If Dan were there, it should have said 'And they buried him in the tomb of Manoach and in the tomb of Dan' - it is at the foot of the mountain, it is near Dan - he would have mentioned Dan. Shmuel did not mention Dan.

3:43 He said 'And they buried him in the tomb of Manoach his father, and he judged Israel twenty years', and with that he ended, that this is the tomb of Manoach his father, and with that he ended. So I say, this is the tomb of Shimshon, with the testimony of Shmuel the prophet. Whoever wants to come and pray - may blessing come upon him. May the Holy One, blessed be He, grant us the complete geulah in the merit of the Maharash of Ostropoli, [unclear] much good and many salvations for the Jewish people, and may there be no harsh judgments and no sorrow, amen and amen.

4:13 Such Torah scholars. Forgive me for speaking before you. Forgive me, honored rabbis, Torah scholars, truly forgive me. Forgive me. I hope you will forgive me for speaking before you. I will say a few things that are perhaps important now, since all of you here, Baruch Hashem, are Torah scholars, rabbis, tzaddikim.

4:52 How important it is to honor the Torah, and how important to honor Torah scholars, each and every one, each and every one. And not only some particular rabbi - everyone: to honor all the Torah scholars, all the rabbis, everyone, everyone, everyone. Now that the exile has grown longer, and the Torah is being forgotten, and everything keeps going downhill, it is very important to honor the Torah, and to guard and strengthen the Torah sages, the Torah scholars - to strengthen them and encourage them, and to hold the Torah in high esteem, and not to hold singers in high esteem, nor famous people, nor wealthy people.

5:35 That is not the way of the Torah. The way is only to honor the Torah scholars. And as for what they say, 'Rebbi honored the rich', [unclear] - that does not apply to our generation. Honor the Torah, be careful. There are many who disgrace Torah scholars and honor someone who is not a Torah scholar. [unclear], today they idolize, they idolize today all kinds of people who [unclear] from Hashem's path, because they have some status, because they have money, because they [unclear].

6:08 Only the Torah must be honored, only the Torah must be guarded, especially in this generation. So anyone you see with a dignified face and Torah in him - you must honor him, stand up before him, encourage him, strengthen him, help him, check where he needs, see where he needs to go, what he needs to do - each and every one. It is an obligation. To strengthen the Torah, to strengthen the Torah. Never trample - it is forbidden to trample any Torah scholar.

6:34 One must honor all the Torah scholars. Baruch Hashem, this is what Hashem wants from us. There are many who tend to honor and idolize all kinds of figures. That is not the way of the Jewish people. The way of the Jewish people was always to honor the wise, and to [unclear] them, and to follow them and revere them. That is our way, those are the figures, that is what we see. But to go and idolize all kinds of figures and all kinds of things is not the way of the Torah.

7:02 Honor is only for the Torah. One who has no Torah in him - what does he have to do with honor? He has no business demanding honor; he should never demand honor. For if he demands honor, he is demanding harsh judgments. And this is a generation that is complete madness; there is no truth at all, not at the start and not [unclear]. Everything is a complete lie in this whole world, a complete lie. A soul that is here in the world is inside an absolute lie.

7:26 Everything is such a lie that it is impossible to tell the truth apart, and to recognize and know where the truth is and where the lie is. Everything is a mess, chaos and void. And if we also mix the honor of the Torah with this - woe and alas, what will become of us. And this is not what Hashem wants from us. I heard a story on the way about this, about one man, a story - he did not show honor to the Torah, and did not show honor to Torah scholars, and was used to honoring only people of status, but when he would see some - he did not care to disgrace him, he did not care to make light of his honor, the honor of that Torah scholar, or whatever it was.

8:20 And this is a very, very serious thing, and may Hashem protect us from what came of it. May Hashem protect us from this. Woe and alas, it is forbidden - strengthen Torah. You see a young man learning Torah, growing stronger, coming closer to Hashem - rejoice in him, encourage him, tell him 'fortunate are you, how beautiful that you do this!' 'How do you do it?' Strengthen him and encourage him and rejoice in him.

8:44 An avreich who sits and learns all day and lives in poverty and hardship, and he is your neighbor or someone - encourage him, strengthen him, strengthen Torah, love - and sometimes it is not with money, sometimes it is also with speech, with sweet words and with a smile and with a pleasant face. That means, you have a rabbi near you in the neighborhood, in your place, in your area, in the place - honor each one. There is no such thing as 'everyone is nothing, and only this one and only this one and only this one' - that is against our Torah.

9:21 We have never heard of such a thing. One must honor all the Jewish people and love all the Jewish people and raise the honor of all the Jewish people, and honor the Torah and those who learn it in particular. If we do not do this, there is no - we have no reason to come to the synagogue to pray, that's all. There is no point coming to pray while disgracing the Torah and not honoring the Torah and not honoring Torah scholars. That is not the way, that is not what Hashem wants us to do. Hashem wants us to honor all the Torah scholars and all the Jewish people.

9:59 So what shall we perhaps learn today? Perhaps there is some thought - may the Holy One, blessed be He, give us some help from Heaven. May it be His will that what we learn be for the sake of Heaven, to bring satisfaction before the Master of heaven and earth, [unclear] speedily in our days, amen. Now we are already [unclear] before Tisha B'Av.

10:55 Now it is the hilula of the Maharash of Ostropoli. The week after that it already falls. How Monday came around again so fast. Everything passes so fast. We must already sweeten the harsh judgments, so there are no harsh judgments at all, that [unclear] come to us with mercy, that the Jewish people already go out to freedom, and there be no sorrow to the Torah, nor to Torah scholars - that there be no sorrow to the Torah.

11:42 All of us together will strengthen ourselves, and there will be joy for the Jewish people. We said these things earlier so that a person should know. I am telling you this in a clear and simple way: the reason is - if he had very great faith in the Torah, that it is the word of Hashem, if he read one verse and one word, he would be [unclear] from Heaven.

12:16 That is one verse. We do not know what the Torah of Hashem is. And the meaning of faith in this is that it must be, for a person, first and foremost. A person for whom the Torah is not the first thing - it will never help him. One must know this. Many people think they are walking in Hashem's way, and they pray and do mitzvos, and they have no salvation, and it doesn't go for them, many things don't work out for them, but they do not know that for them the Torah and Hashem's way are not in first place.

12:57 So whatever you do will be in first place for you - so even so, that it should save you? And then the world is in trouble. But if we say that the Torah and Hashem's way are in first place, our Torah is only to keep Hashem's word, and how to come close to Hashem, and how to learn it, and how to pray, and how to serve Him, with awe and trembling and fear and dread of the great, mighty and awesome G-d.

13:26 There is a beautiful thing in the Yalkut Shimoni on Tehillim. In Remez 736 it says that if the Jewish people hope to Hashem and look forward and wait for Him, then in reward for the hoping alone He will redeem the Jewish people. Only that they hope to Him, hope to the Holy One, blessed be He, and in that merit He will redeem them.

13:52 Just for looking forward to Him, hoping to Him. Rashi explains in Tractate Shabbos, page 31a: 'Did you look forward to salvation?' - Rashi explains: to the words of the prophets. Meaning that you look forward to the geulah as the words of the prophets, not for the sake of what you are looking forward to. Great is Hashem, great, great.

14:22 Once the Divrei Chaim - the Kedushas Yom Tov went to see the Divrei Chaim of Sanz, how he prepared for the Shema at bedtime. And he came to him, he saw him saying the Shema; he stood in fear at the window. He saw the Divrei Chaim in anguish; he spent some four hours with kavanos, afterwards it was already morning, he wanted to pray Shacharis.

14:55 In the service, but he... He spends four hours, [unclear], [unclear]... Sunrise had already come, he already wanted to pray, it was already impossible to sleep. What do you do in such a case? Is that possible? It is impossible to sleep. Is there something you would like us to learn?

15:31 I did not merit to know him, I heard, but that he was something great, great. I did not merit it. May it be His will that his merit protect us and all Israel, and let us say amen. The Monday shiur here has already come.

16:14 It has come - a week already passes, a week, just like that. - [unclear] If we knew what Tisha B'Av is... Oho. We would not need to skip over it. - [unclear], the time has come for this, excuse me. - You are right.

16:54 Tractate Yoma, page 9b, says that the Beis HaMikdash, the Holy Temple, was destroyed because of the sin of baseless hatred. This is the sin because of which our Temple and our glory was destroyed. I will explain something about baseless love. I will explain about baseless love.

17:40 Let's take your Tu B'Av, your baseless love, good, we'll do something with it. Right? Yes, we'll finish. Tu B'Av stands at the middle of the month.

18:12 The middle of the month: whoever reads the whole book of Vayikra in the middle of the month is promised that he will succeed that whole month. On the fifteenth of the month, every time the fifteenth comes, the fifteenth, the fifteenth, the fifteenth, there is a segulah to read the whole book of Vayikra, from the beginning to the end. There is, in fact, one day in the year that is days of joy for Israel - that is Tu B'Av, Yom Kippur, but Tu B'Av receives its power and its joy from what came before it.

18:47 There is one day in the year that holds the most hidden wisdom and the highest light, which is hidden and concealed all year, that is Tisha B'Av. And Tisha B'Av has the greatest light there is. And I will explain. What Hashem wanted from us most of all is that we have love for one another.

19:21 As Rabbi Dovid of Lelov said: 'Do not call me the tzaddik of the generation if I have more love for my son or my grandson than I love one of the students or one of the chassidim. I can no longer be the tzaddik of the generation if my love is drawn a little more to my own offspring.' If a tzaddik does not love all the Jewish people as one, he cannot be the tzaddik of the generation.

19:45 The tzaddik of the generation must love all the Jewish people; only after that can he be the tzaddik of the generation. If he has more love for his own offspring than for someone else, then it is still flawed - there is, in his love, in his bond with the whole Jewish people. The Holy One, blessed be He, put very great love in the world. The first love that was at the beginning of the... let's go to the beginning.

20:16 Where was the greatest revelation of love there ever was between man and his Creator? Not with Adam, with Kayin and Hevel. Many will think and say: how did the Holy One, blessed be He, make it so that hatred came about? The first hatred there was, was with Kayin and Hevel. Baseless hatred. Kayin hated Hevel, for nothing.

20:44 And after that he murdered him, and the Holy One, blessed be He, said to him: 'And Hashem said to Kayin, why are you angry and why has your face fallen?' Bereishis chapter 4, verse 6. What happened? Why are you like this? What is the reason? So the Sforno explains that anything that can be fixed is not worth being sad about.

21:13 [unclear], complaints that can be fixed. This is the source, from the Sforno on Bereishis chapter 4, verse 6, that Hashem said to Kayin, 'Why are you angry and why has your face fallen?' that Hashem said to him, why did you do this - and seemingly, what shall we say, that the Holy One, blessed be He, brought about this revelation of the hatred that there was? Why did Hashem, blessed be He, not accept from both Kayin and Hevel and so resolve the hatreds?

21:44 So what shall we say? Fools will come and say - twisting the Torah - that Hashem should have given to this one too and given to that one too. What's the problem? But the Torah teaches us from the very beginning that you should know that something crooked will not work, and Hashem will see it. He did not turn to the offering of Kayin, but to Hevel.

22:10 He chose Hevel. Why? Because Hashem goes by what is straight, not by something crooked. A fool will come and say, how did Hashem do this? He caused it to be this way. Here is hatred. What causes hatred? When people start making differences between this one and that one - to this one yes, to me no, to him yes, to this one no, to this one yes, to this one no. And from here hatred begins.

22:37 But when people do not rely on what Hashem said - if a person brings his whole self to Hashem, he comes first of all. And then in Tractate Shabbos, page 119b, there are several Sages: Abaye - Abaye says that Jerusalem was destroyed because they desecrated Shabbos in it. Rabbi Abahu says that they neglected in it the reading of Shema morning and evening. Rav Hamnuna says that they neglected in it the Torah learning of the schoolchildren.

23:08 Ulla says that they had no shame before one another; they would disgrace one another, this one disgraces the other and that one disgraces the other. Rabbi Yitzchak says that small and great were made equal - there is no difference between this one and that one, this one to that one, this one to that one, make them equal, this one and that one are the same. 'What's the difference? Is there a difference? Everyone is the same.' 'What's the problem with making them equal?' And they also make the world equal - this one and that one are the same.

23:36 Rabbi Yitzchak says: 'Jerusalem was destroyed only because small and great were made equal.' Rebbi says in Tractate Chagigah, page 14a, that the people of faith ceased from it - there was no longer any faith. Rabbi Yehudah, in Tractate Nedarim, page 81: that they did not first say the blessing on the Torah - they no longer had strength. [unclear] feel that they belong to the Torah, because they said: perhaps Hashem no longer loves us.

24:01 Perhaps Hashem already - the baseless hatred caused them to understand that they have no share in the Torah, that this is a person who also hates himself. When there is baseless hatred, it is not enough that people hate one another - a person also hates himself. There are many, many prayers that you need to pray, that the Holy One, blessed be He, save him from himself, because he is the greatest enemy, foe and harm-doer to himself - it is the person himself.

24:28 People want to beware of all kinds of people; he is the greatest harm to himself. Rabbi Shimon in Tractate Shabbos, page [unclear] - Rabbi Shimon bar Abba in the name of Rabbi Chanina says: because they did not rebuke one another. This one did as he liked, that one did as he liked. Rav Yehudah says: because they disgraced Torah scholars, as it says, 'And they mocked the messengers of G-d.'

24:53 They disgraced one another, they disgraced Torah scholars. The hatred caused it to spread to the point that it sought to destroy the world. Simply like that. Like - Hashem have mercy - when we look at the upside-down world: how there is honor for the Torah, how it looks, and how there is honor for [unclear], and admirers. that if there is some shiur, how it looks, and if there is some singer, or singer, or voice in the world, how that looks.

25:24 They do not admire the path - Hashem - to follow Him, that this is where one must go. And after that we see that this hatred - the Holy One, blessed be He, knows what He is doing. He did not choose Hevel for nothing, but to teach us, so that we know that if Kayin is not worthy, Kayin no, Hevel yes. Whoever does not want to understand otherwise - let him simply not understand.

25:50 So this means what the Sforno said: that one can spoil, that any spoiling can be fixed. Then a beautiful thing was said by the holy Rav, Rabbi Gedaliah Moshe of Zvhil. Rabbi Gedaliah Moshe - he said: I received from my father, Rabbi Shlomke of Zvhil, who received from his father, Rabbi Mordechai of Zvhil, who received from his father, Rabbi Moshe of Zvhil, who received from his father, Rabbi Yechiel Michel of Zvhil, who received from his father, Rabbi Moshe of Zvhil, who received from his father, Rabbi Yechiel Michel of Zlotchov, who received from his father, Rabbi Yitzchak of Drohobych, who received from his father, Rabbi Yosef Spravedliver, who received from his father, Rabbi Moshe of Svirzh.

26:29 That if a person - this is how he said this whole chain - that a person can receive: if a person can fix anything that gets spoiled, he should not worry about two things: about what can be fixed - because I can fix it, so why should I worry? And about what cannot be fixed - because it cannot be fixed, so why should I worry? This is what he received from his Rebbes, of course: 'I received from...' 'About two things I never worry,' he said: 'about what cannot be fixed, and about what can be fixed' - that is what he said.

26:57 Now, baseless hatred is something that can be fixed. So Hashem said to him, 'Why are you angry, and why has your face fallen?' We see from here that there is hope: that Kayin should have looked and understood - even though I fell so far, why have I come so far, to a state where I reach such a state of hatred? And then Hashem, blessed be He, brought it about from Heaven, and this thing, the hatred, goes on, goes on, goes on, goes on, and declines, and declines, and declines.

27:32 Until we find - where did the hatred reach? If we find the hatred and the jealousy, Yosef HaTzaddik - to this day it is Yosef - to this day, to this day, to this day. That Yosef HaTzaddik came, and instead of all the brothers together strengthening him and [unclear] him, even though Yosef - It is written in the Zohar, in the name of Rabbi Abba - in the Zohar, Parshas Vayechi, page 222, side a: Rabbi Abba said: Yosef was a son above all of them.

28:20 Yosef HaTzaddik was the choicest son, more than all of Yaakov's sons. That was Yosef HaTzaddik. Yaakov Avinu loved him, chose him, and the brothers did not accept Yaakov's choice. And out of all this came baseless hatred, and jealousy, and distance. Who caused the hiding - after all, Yosef HaTzaddik is the light of the Jewish people.

28:53 It is the light that illuminates the whole entire world. When we speak and say things about the tzaddikim, it means that the tzaddikim are something that protects the whole entire world, all the Jewish people. So all the more and more - how much one must rejoice in Hashem, that He gave the Jewish people tzaddikim, that He did not abandon us. Yosef HaTzaddik, at the level he was on - such a great level - as long as Yosef was alive, he still held off the exile.

29:28 And it is written in the Zohar, Vayeshev, page 180, side a: when Yosef passed away, the exile began. While Yosef HaTzaddik was alive, there was no exile. You had Yosef - you had no exile. You hated him, you sold him. You had baseless hatred - the exile began. Yosef HaTzaddik passed away, and behold, the exile began.

29:54 Yosef HaTzaddik, whose whole essence was about the geulah, and that there should be no baseless hatred, for he had already seen it - the baseless hatred, and the exile, and the destruction of the Beis HaMikdash. It is written in the Zohar, Vayigash, page [unclear], side b, that Yosef saw the suffering, and the exile, and the destruction, and everything that would be; all this suffering - he saw it and wept over it already then.

30:26 All that he wept at the meeting with the brothers, he wept over this - over the First Beis HaMikdash and over the Second Beis HaMikdash, over the suffering, over the exile, over the baseless hatred - over all of this Yosef HaTzaddik wept. He already knew all that would pass over the Jewish people. He knew everything - where we are going, and where we are coming to, and where we are going down, lower and lower. And after Yosef HaTzaddik, who is of a holy and very awesome level, and there is none holy at his level in completeness, who gave himself over, and he did a very great [unclear], with nothing above it, and he gave from his life - he was supposed to live 147 years and he was supposed to live 147 years, and he lived 110 years.

31:17 He took 37 years and gave them to King David as charity, to King David, so that King David could live. He gave them to King David; so says Rabbi Shimon in the Zohar, Vayishlach, page 169, side b. And King David received thirty-seven years from Yosef's life. What did they do to King David, who was king? They disgraced him, they hated him, they cursed him, they did not want him.

31:47 Once again baseless hatred returned, in the time of King David. His own son pursued him. I want to explain, so that you understand something: that from the beginning of Creation, at the very start - after all, we know that there is a very great light that came down in each and every generation, that came down, that the Holy One, blessed be He, gave to each and every tzaddik.

32:18 The great light that there was, that the Holy One, blessed be He, gave - this was the light that was meant to go from above, through all the tzaddikim, until it reaches our righteous Mashiach. From the beginning to the end, passing through everything without a break. When there is jealousy and there is hatred, this light cannot pass. It is like a passing-on. It is one letter - an 'os' - in the Torah. There is one letter that has to pass from one to another, from one to another, from one to another, from one to another, from one to another.

32:48 And therefore it is written: 'And Hashem placed a sign - an os - for Kayin,' Bereishis chapter 4, verse 15; 'And Hashem placed a sign for Kayin' - He gave him this sign, which would save him. Because if he would not have the sign, he would not be able to be saved. The Holy One, blessed be He, gave him the sign, and after that this sign goes on and passes, and passes, from one to another, from one to another, from one to another. This sign - is the letter Aleph.

33:16 There are two Alephs, as it is written in Iyov, chapter 33, verse 33: 'Va'a'alefcha chochmah - and I will teach you wisdom'; 'a'alefcha' - that is Aleph, Aleph. The First Beis HaMikdash - one Aleph, destroyed; it was through baseless hatred - we removed the Aleph. The Second Beis HaMikdash was destroyed - we removed the Aleph. In Tractate Sanhedrin, page 112, the Gemara says: 'Jerusalem does not become an ir hanidachas' - a city led astray.

33:49 What is the meaning of Jerusalem? That Jerusalem is the holiest place - it cannot be an ir hanidachas. It is nidachas when there is idol worship, when they do not go in the way of Hashem, and there is something that turns the people away from the way of Hashem. It is written in the book of Devarim, Parshas Re'eh, chapter 13, verse 19: 'When you listen to the voice of Hashem your G-d, to keep all His commandments which I command you today, to do what is right in the eyes of Hashem your G-d.'

34:30 And then they take all the spoils - all the spoils, they gather them into the street, 'and you shall burn with fire' - they burn it with fire. There is a dispute in Tractate Sanhedrin, page 15, side b, at the end of the page, the lines at the bottom, between Rabbi Yehoshua and Rabbi Yonasan: from how many is it an ir hanidachas - how many people are there? Rabbi Yoshiyah says: from ten up to a hundred.

35:00 Rabbi Yonasan says it must be from a hundred up to most of a tribe - most of a tribe; for it to be an ir hanidachas there must be most of a tribe; the Sages must warn them, warn them and tell them that it is forbidden to worship idols, you may not take sin upon yourselves over this; one must warn them, caution them about it, and when there is idol worship, one must [unclear] them from it, so that they do not do this wrong. And on page 71, side a, there is a dispute between Rabbi Eliezer and Rabbi Yonasan.

35:33 Rabbi Eliezer says there cannot be an ir hanidachas. Why? Because to burn - to fulfill the mitzvah of burning - one must gather all the spoils and burn them with fire, so perhaps one would also burn a mezuzah there. It cannot be that - how, there is in it that all who observe and pray - how would they burn the word of Hashem? So it certainly cannot be. So there is no chance there will be an ir hanidachas in this; it will not work out, it cannot be. Rabbi Nasan disagrees and says: 'I saw it, and stood on its mound'; and so, there is some [unclear] that does not reject this matter.

36:03 Therefore, Rabbi Yehoshua, Rabbi Yossi HaGlili and Rabbi Akiva - on page 111, side b, Rabbi Akiva and Rabbi Yossi HaGlili disagree: after all, an ir hanidachas, once it was destroyed, it is forbidden to build it, it is forbidden to build it ever again. Rather, to leave it in its ruin, and it shall never be rebuilt. So there is a dispute whether it is at least permitted to set up gardens and orchards in it, or to leave it as it is and not do anything in it.

36:36 Rabbi Yossi HaGlili says not to touch it: it is forbidden to build it, forbidden to make orchards, forbidden to make gardens. Rabbi Akiva says that building it is forbidden, but making gardens and orchards - that one can do. One can make gardens and orchards. That is only Rabbi Akiva. And we said that Jerusalem cannot become an ir hanidachas.

37:07 And now we see that it - not an ir hanidachas - that fire came upon it, and the sword, and water, and they burned it to the foundation, and they killed among them and murdered among them with blood, and all that was done to it - that it is indeed nidachas. The Holy One, blessed be He, said that it will not become nidachas - it cannot be an ir hanidachas.

37:37 It has all the conditions, and there is no ir hanidachas in Jerusalem - it cannot be, from every side, by every opinion, since it is Jerusalem - it is forbidden, it can never be, as the Rambam brings, Laws of Idol Worship, chapter 4. It does not fit. It cannot be. [unclear] to tell us what this means, that Rabbi Akiva and Rabbi Yossi HaGlili disagree.

38:02 When Rabbi Yossi HaGlili says one may not set up gardens and orchards, Rabbi Akiva says one can, but not build it. So if I say that Jerusalem does not become an ir hanidachas, and the Holy One, blessed be He, now - we see in practice that it is indeed nidachas. Because it befell it, that it is nidachas, because of the hatred there is, and because everyone hated one another, and there was no baseless love, and we did not love one another, and we did not think about this, that one must truly love each and every one completely, so this baseless hatred caused us to turn it into nidachas with our hatred.

38:42 For not even gardens and not orchards can be set up in it, in Jerusalem. Even that does not apply - in an ir hanidachas one can still set up gardens and orchards, but here there is nothing at all anymore, and they even make houses of idol worship in His city, so it is even more pain upon pain, and sorrow upon sorrow - for we even said it does not become an ir hanidachas, and how could it enter our minds that this is how Rabbi Akiva and Rabbi Yossi disagree about it, and especially since we see that it is nidachas here more than anything.

39:17 So it will be understood that Yosef HaTzaddik, who was nidach - pushed away - from his brothers, they all pushed him away and did not want him, and Jerusalem - nobody wants. The way of Hashem they do not want; everyone shuns it, pushes it away. The beauty of Jerusalem - and Jerusalem, Tziyon and Yosef add up to the same number, as is known.

39:43 Tractate Kiddushin, page 49, side b: 'Ten measures of beauty - Jerusalem took nine, and one the whole entire world.' The beauty of Jerusalem is a beauty without measure. The beauty of Jerusalem is the most wondrous beauty there is. And the Holy One, blessed be He, takes this beauty and shows us that this beauty is an ir hanidachas, even though it cannot be an ir hanidachas. Yosef HaTzaddik comes.

40:16 Yosef, Jerusalem - it is all reckoned as one, it is all one matter. Yosef HaTzaddik comes and sees all the Jewish people, the whole exile. He gathers souls, takes the two Alephs - takes two Alephs; two Alephs he takes. Two Alephs he takes - two; there are two Alephs. The Aleph of the First Temple, the Aleph of the Second Temple. Two Alephs, and 'a'alefcha chochmah' - one Aleph and a second Aleph.

40:45 He must gather these two Alephs. These Alephs he gathers through the wealth. In Tractate Pesachim, page 119, side a, so Rabbi Chama, Rabbi Shmuel - Rabbi Shmuel and Rabbi Chama say that Yosef HaTzaddik also hid away the treasures; he stored them away - one for Antoninus, one for Korach, and one for all the tzaddikim in the time to come, which we will merit to see - may the Holy One, blessed be He, grant us the merit.

41:12 But all the silver and gold that there was in the world, Yosef HaTzaddik stored away; he brought it to Egypt, brought down all the silver and the gold, everything. For Yosef HaTzaddik took all the silver and all the gold in the world, all the money in the world. Money is honor. He took everyone's honor. For the root of the whole world today is that they crave honor. And whom do they honor?

41:37 The wealthy. And they do the opposite and the reverse: where there is Torah, they do not honor; where there is money - yes. Yosef took all the idol worship - all the money, he took all of it and hid it away. What is this? It must not be so, but I will also take the root that can cause baseless hatred, because I know that money will lead to division. I saw what I suffered from hatred; I do not want them to suffer hatred.

42:04 So what will I do? I will take this money and hide it away - and he hides this money away, so that they cannot touch it and no one will discover it. This is how Yosef HaTzaddik hides it away, hides it, and no one can touch this money, the money of Yosef HaTzaddik. Nothing. Only when Yosef gives the order: one will be revealed in the time to come, one was already revealed to Antoninus, and one to Korach.

42:30 Now, at this time, when Yosef HaTzaddik, who hid away and took everything, so because he acted with wisdom, that he took the whole root of the honor, of all that they crave, all the creatures, all that everyone wants - the money, and the root, and the honor, and everything - Yosef took it, and instead of boasting about it and raising it up, he hid it away, and hid it, so that it would not be, so that they would not use it, that it is not needed, for it has no purpose and no importance; he hid it away so that honor would not be blemished, and so that hatred would never be caused.

43:05 For it would not be hard. The Holy One, blessed be He, brought it about from Heaven, and Yosef HaTzaddik took all the money and stored it away, and then he merited the two Alephs - one Aleph and a second Aleph. These are the two Alephs; these are the First Temple and the Second Temple. For each time, throughout the generations, they wanted - when there was dispute and jealousy and hatred - it was a dispute over this Aleph, where it would pass.

43:33 To take it from the tzaddikim who disagreed among themselves. And whoever knows a little, understands, knows that there are awesome secrets in this, awesome, immense, beyond any measure. After all, Aleph - how much does it come to as a number? Aleph, Lamed, Peh - 111. Yosef HaTzaddik lived 110 years. That is one more.

43:59 There is this year of the gestation. Let us take the year of the gestation, because the Aleph is [unclear], because it is not found in the Beis of Bereishis. In the secret of the gestation. In the secret of the gestation it is Aleph: Yosef HaTzaddik lived 111 years. If we count his months of gestation, then it will be in the secret of the gestation. In the secret of the gestation it is Aleph - just as in the Beis it does not appear, in Bereishis it does not appear, there is a beis, but there is no aleph, so in the beis there is an aleph? So no.

44:26 This is the secret of gestation, [unclear]. So Yosef HaTzaddik lived, and he gave King David 37 years. He gave 37 years to King David. And King David also went and carried on this aleph, and to whom did he pass it on? To King Shlomo. There you have Tishrei, Cheshvan, Kislev, Teves, Shevat, Adar - which month of the year, if you know? A month that does not have the letter aleph in it - there are only four months that have an aleph, and let's look: there is Av, Elul, Av, Elul, Iyar and Adar.

45:02 Four months that have an aleph in them. In Av Mashiach was born, right? In Elul the world was created - in Elul the world was created. In Iyar, in Iyar Shlomo began to build the Beis HaMikdash, in the fourth year of his reign. He began to build the Beis HaMikdash. And in Adar the Jewish people were saved from the hands of Haman. That is the redemption of Israel. The redemption of Israel, the Exodus from Egypt - Adar, which began from Nissan to Iyar. We spoke about this on Pesach.

45:30 That is to say, there is a difference - to explain that all the other months have no aleph in them, and these months do, so that is to say, it comes to tell us that in these months that have an aleph there is a birth, and Yosef HaTzaddik lived 110 years to teach us that he carried this wisdom on in the world, the wisdom of the Torah, this wisdom of the aleph, which is 'a'alefcha chochmah' - I will teach you wisdom.

45:55 That is the meaning of it. This light of the aleph - this is called - let me explain so you understand better what I mean - all the beauty and the abundance and the light and the glory and the splendor that was in Jerusalem, in the Beis HaMikdash, with Yosef When the aleph is taken away, it becomes 'dam', blood - from Adam HaRishon.

46:20 Adam HaRishon - first there was 'dam', then the Holy One, blessed be He, added the aleph to him, he became 'Adam'; He took the aleph from him, and 'dam' remained. And when 'dam' remained, the Holy One, blessed be He, gives him an aleph, [unclear]. Every time the aleph was taken away through the generations, it became 'dam', blood. The nations of the world hate the Jewish people because we have the aleph; they slaughtered Jews and killed them with strange deaths - they took out the aleph, and 'dam', blood, remained.

46:52 Those are the deaths, and then we have 'Hashem yikom damo' - may Hashem avenge his blood. What is 'Hashem yikom damo'? He will bring back our aleph that was lost to us - He will give it back to us. When I say 'Hashem yikom damo,' it means, 'yikom damo' - He will raise up the 'dam' that was lost. What happened when the brothers were jealous of Yosef? They dipped the coat in blood, they dipped the coat - why did they dip the coat in blood? What did they want to say - to point to something else?

47:17 The dipping in blood is a hint that the aleph is with us now: we have the aleph, you don't, we have it - that's what they said. Here, all the nations of the world - and then we took hold of the aleph and we said to the whole world: we have it and you don't, we have it. This aleph is the light, it is the hope, it is what makes every Jew grow. When there is a Jew who is in sorrow, it shows that the wisdom is missing from him.

47:41 For 'a'alefcha chochmah' - the meaning of the aleph is the light, it is the wisdom, it is the increase. When is there an increase of wisdom? On the holy day of Shabbos. The holy day of Shabbos is all light. On the holy day of Shabbos, everything is light on holy Shabbos. The beauty of Jerusalem - Jerusalem, the Beis HaMikdash, Jerusalem, Shabbos, Yosef HaTzaddik - all these things are the beauty of the Jewish people, the splendor. What else is called splendor? The tefillin - that is the splendor of the Jewish people. What is called the glory of the Jewish people? It is the milah, the circumcision, that is done, that they bring in - soon I will explain. Now I have a new insight.

48:18 Now the new insights begin, now the shiur begins. Now there is a new insight, now it begins. Now, say - let's explain. Rabbi Yehudah says: There were cinnamon trees in Jerusalem; when Jerusalem was destroyed they were hidden away.

48:50 Their scent would spread through all of Jerusalem. As soon as Jerusalem was destroyed they were hidden away - Tractate Shabbos, page [unclear], side a. Rabbi Yehudah explains that there were cinnamon trees. Why do I need to know that there were cinnamon trees in Jerusalem? Why should it interest me that there were cinnamon trees, and that there was a scent spreading through all of Jerusalem, and when Jerusalem was destroyed they were hidden?

49:16 To explain to you that the rectification of smell was in Jerusalem - that is the rectification of the nose, that is the rectification of the sin of Adam HaRishon. For this aleph actually - there was an aleph in the sin of Adam HaRishon; Adam HaRishon sinned, so in the word 'chet', sin, the aleph is not pronounced, because through this sin the aleph went missing. So the sin of Adam HaRishon caused this aleph to depart, and the rectification that can bring back the aleph is only fragrant spices.

49:43 Only that they smell spices - therefore spices [unclear] the soul of the departed beyond measure. So they should smell spices - for the elevation of the soul of the departed, higher and higher, one should smell spices, for the elevation of the soul of the departed. Why? Because this rectification draws the aleph back to the soul, and then Adam HaRishon is rectified for you, and then everything is rectified. And then we will understand what Yosef HaTzaddik - who wept, and all the time he wanted and asked for the Beis HaMikdash - and the Holy One, blessed be He, raised him to greatness, from down below, inside the pit.

50:14 And how did the Holy One, blessed be He, raise him up? Through something that is hidden. Yosef HaTzaddik had something hidden in the head: that is the mind, that is wisdom, that is his dream, the dream of Yosef HaTzaddik. It is written in Tractate Sotah, page 13, page 13a: Yosef HaTzaddik - Rabbi Elazar said - Yosef HaTzaddik brought down all of Pharaoh's astrologers. How did he bring them down?

50:42 Through his interpretation of the dream - he interpreted the dreams and brought down Pharaoh's astrologers. Now, in the Zohar, Parshas Vayeshev, on page [unclear], side a, and page [unclear], side b, it is written, Rabbi Shimon says - he explains it twice - that Yosef HaTzaddik, through the dream he had, through the dream he was able to go out from darkness to light. Why? He was in captivity, he interpreted the dream for Pharaoh, the Holy One, blessed be He, raised him to greatness through the dream.

51:10 That is to say, because of the dream Yosef HaTzaddik went out of his exile to redemption - through the dream. And what is the dream? It is something hidden from the intellect, it is something without mochin, the mind - it is like the aleph. It is a light - anything that cannot be grasped, anything you have no grasp of, has the status of aleph. The Torah begins with beis - you see it. The aleph you don't see, because you have no grasp of it. But where is it?

51:35 Before the aleph. Aleph - before the beis. Before the beis. But you have no grasp of it, and you don't see it, but it is there. It is only hidden, the aleph. Aleph is alpha, beta - and aleph, beis, gimmel, dalet. Aleph comes before beis, but then it is not there. This is called gestation, this is called hidden - this is hidden mochin, this is an intellect that is hidden. Where is this intellect found? This light is found - every place that cannot be grasped and attained, there this aleph is found.

52:04 Every place that cannot be grasped and attained, there it is found. On Tishah B'Av there is great darkness, great darkness on Tishah B'Av. One moment - the house needs to be darkened. On Tishah B'Av there are destructive angels that come down and can do harm wherever there is light; all the lights are shut so that everything will be dark. There are destructive angels, and there, there is also a great light. On Tishah B'Av. There is a great light. Why? As great as the darkness is, so great is the light. And who was born on Tishah B'Av?

52:29 Mashiach was born on Tishah B'Av. And why was Mashiach born on Tishah B'Av? Why specifically did the Holy One, blessed be He, choose to have Mashiach born on Tishah B'Av? It is a secret. That is one thing. Why did the Holy One, blessed be He, choose to have Mashiach born on Tishah B'Av? There are actually two versions of the story about Mashiach - when was he born? There is Koheles Rabbah, there is the Yerushalmi, in Berachos, chapter 2, halachah 4, there is Bereishis Rabbasi, Parshas Vayetzei.

53:01 This is the version I will tell now, this version of Rabbi Shmuel bar Nachmani. Rabbi Shmuel bar Nachmani said - pay attention to this story. We will build the new insight on it. After that we need to come back to something else. Rabbi Shmuel bar Nachmani says: At the hour the Beis HaMikdash was destroyed, a heavenly voice went out and cried, 'The Temple to ruin!' - the Beis HaMikdash to destruction, the Beis HaMikdash [unclear] 'The king's children into captivity' - the king's children will go into captivity, 'the king's wife a widow' - the king's wife will be a widow.

53:46 At that hour Eliyahu HaNavi, may he be remembered for good, was walking, and he heard this and began to cry; Eliyahu HaNavi, may he be remembered for good, cried and cried and cried. Eliyahu HaNavi, may he be remembered for good, cries and says, how - how did this thing happen, how was the Beis HaMikdash destroyed? And he goes along and sees people sowing and plowing in the fields, and he says to him, 'Fool,' the Beis HaMikdash is destroyed, and you stand sowing and plowing at the hour the Beis HaMikdash was destroyed?

54:15 How can you do this? How can you do this thing? How do you do this? It shakes him. It shakes him - how does he do this? Eliyahu HaNavi, may he be remembered for good, began to cry. Eliyahu HaNavi, may he be remembered for good, wanted to destroy the entire world. At that moment Eliyahu HaNavi - to destroy it - a heavenly voice went out and said to him, 'Leave them, for a savior has been born to them.'

54:44 It said to him, 'In Beis Lechem Yehudah.' Go to Beis Lechem Yehudah, there, there is a savior for the Jewish people. Eliyahu HaNavi, may he be remembered for good, went, arrived there, saw a woman sitting at the doorway of the house, and her son was covered in blood. He said to her, 'My daughter,' 'what is this child who is all blood?' She said to him, 'This child was born on an evil and bitter day, Tishah B'Av, when the Beis HaMikdash was destroyed.'

55:12 'I am in sorrow - what good will it do me to tend to him?' 'A bad sign.' So she could not take care of the child. He said to her, 'My daughter' - he knew this was Mashiach - 'take from me garments,' 'dresses, clothes and jewelry, and adorn him.' She said to him, 'I don't want to take from you.' He said to her, 'I will come to you in time,' 'and you will give me my payment - I will take the payment, it won't be for free.' They dressed him, put clothes on him, everything.

55:39 After five years, Eliyahu HaNavi said, 'I will go and see the savior of Israel, how he has grown -' 'whether in royal garments,' 'in the way of kings, or like the ministering angels -' 'how does Hashem's Mashiach look?' 'I want to go and see.' He arrived there, he came to that same house. He sees that same woman standing at the door and crying and crying. She said to him, 'Didn't I tell you so, Rabbi - that he was born on such a bad day, Tishah B'Av?'

56:06 He said to her, 'Why? What happened? What happened? Why are you crying like this?' She said to him, 'A storm wind came and snatched him from me - this storm wind took him from me.' Eliyahu HaNavi tore his garments and cried out and wept: 'Woe, the salvation of Israel is lost! That's it, he is no more.' A heavenly voice went out and said to him, 'Eliyahu,' 'this is how the wind took him - it took him to the Great Sea.'

56:34 'In the Great Sea this child will live four hundred years.' 'After the Great Sea it took him another eighty years to the sons of Korach,' 'and after that it took him for another eighty years,' 'and it will put him in Rome,' 'and after 80 years he will go and wander from place to place without end.' 'So you have nothing to worry about - [unclear].' Immediately Eliyahu HaNavi, may he be remembered for good, rejoiced and disappeared. That is to say, in this story Eliyahu HaNavi and Mashiach have not yet met, because he is there.

57:05 He is there - this one is here and that one is there. That is to say, Eliyahu HaNavi, may he be remembered for good - he said that he is in the sea, that he goes there. The intention is to explain to us - that is to say, the story that Eli... Mashiach was born on Tishah B'Av. And why was he born on Tishah B'Av? That I will explain to you later. Soon I will explain. I want to explain to you now how this is connected to the aleph.

57:31 That is the new insight. We said that the aleph - if Mashiach was born on Tishah B'Av, it is to explain to us that the greatest light, the salvation of Israel - here, 'Before she travailed, she gave birth' - it is written in the prophet Yeshayahu, chapter 66, verse 7. 'Before she travailed, she gave birth' - what is 'before she travailed, she gave birth'? Already - here, before there was even time, inside this darkness, the Holy One, blessed be He, had already made the greatest light sprout.

57:56 The salvation sprouted at that very time. Eliyahu HaNavi, may he be remembered for good, comes and gladdens us with this good news: here - Mashiach was born not on Yom Kippur, not on Rosh Hashanah, not at any other time - on this evil and bitter day, the Ninth of Av. This aleph - that Mashiach was born - he comes to take the aleph on Tishah B'Av.

58:23 On Tishah B'Av. Now think about this: what is this aleph? The aleph is the light that is in each and every one of the Jewish people. When the redemption comes, all the good in each one of the Jewish people will be revealed. Now we don't know the good of each one of us, everything is hidden. People think he is this and that - everyone is elevated, everyone is intermingled, everyone grows, and this light bursts out of each and every one, as if the good and the splendor of everyone comes outward. That is why he is called Mashiach, from the word 'mesiach', speaking, for he must speak of each and every one of the Jewish people and tell of the greatness and the praise of every single Jew.

59:05 So that is his task - to plead in their favor. And all the Jewish people have the light of Mashiach in them, all the Jewish people. This is Tishah B'Av - that is to say, this aleph, what is it meant to do? To give light to all the Jewish people, to the whole entire world, as Yosef HaTzaddik gave to the brothers, as Yosef HaTzaddik gave to everyone, so too it is meant to be given to us at the time of the redemption.

59:29 This is what we are supposed to feel, this is what we need to receive, that we should know what needs to be received. Where does one receive this light? There is one day on which the Holy One, blessed be He, gives this light without measure, there is no level at which it stops - that is the day of Shabbos. The holy day of Shabbos, on the holy day of Shabbos an immense light is revealed each and every week, and this light keeps growing, infinitely, infinitely - what cannot be attained all year.

1:00:02 All week - on the holy day of Shabbos one can attain everything. Holy Shabbos arrives - one can accomplish everything before Hashem, everything, everything that needs to be accomplished. To accomplish. Why? Because the light there keeps increasing, and it is forbidden for it to go out beyond its boundary. That is the reason it is forbidden to go out beyond the techum on Shabbos, and a person is forbidden to go out on Shabbos beyond the techum. There is a dispute in the Bavli - between the Bavli and the Yerushalmi about the Shabbos techum: in the Bavli it is rabbinic, in the Yerushalmi it is from the Torah.

1:00:33 Talmud Yerushalmi, Eruvin, chapter 3, halachah 4. The Talmud Yerushalmi - it is brought there that it goes by twelve mil, that this is from the Torah, as it is written, 'Let every man remain in his place,' chapter 16, verse 29, written in the Torah, in Parshas Beshalach, in the book of Shemos. 'Let every man remain in his place, let no man go out of his place.' So the Yerushalmi holds that it is from the Torah: twelve mil is from the Torah, that is the camp of Israel. So ruled the Rambam, Laws of Shabbos, chapter 27, halachah 1.

1:01:01 The Maggid Mishneh - the Geonim too brought this opinion, that it is from the Torah. In the opinion of the Ramban, in the opinion of the Rashba, the Ritva, in the opinion of many, they held instead that it is entirely rabbinic, not from the Torah at all. So ruled the Rashba and the Ramban and the Ritva, and Rabbi Zerachyah, the Baal HaMaor. With the Shabbos techum - how far does one need to go for the Shabbos techum? Two thousand cubits. Two thousand is 'trein alfin', two alephs - aleph, aleph.

1:01:26 It comes out exactly. That is two thousand. Now, there is a dispute between Rabbi Akiva and the Sages, in [unclear], page 27a, between Rabbi Akiva and the Sages, who disagreed with each other - how? Two thousand. They disagreed with each other how much - the Shabbos techum is from the Torah in Rabbi Akiva's opinion; the Sages: rabbinic. Now, how much - from where does one measure the Shabbos techum? One measures the Shabbos techum from the end of the wall. One takes the end of the wall - when the end of the wall comes, one looks at the city: there is the end of the city and then comes the wall; one walks, one measures from the end of the wall and not from the last house.

1:02:02 One measures from the end of the city's wall and not from the last house. What does it mean, one measures from the end of the wall and not from the last house? What is the difference between the last house and the end of the wall? After all, we know - in simanim 397, 398, 399 of the Shulchan Aruch, According to what the Rema brings, another seventy amos, etc., that one must do the measuring with [unclear], a rope of flax, one does the measuring, one goes by the end of the wall, one goes, If there is a wall that was built and there was no city, one measures from the last house.

1:02:33 But if there was a city and after that a wall, one measures from the wall. Because the wall is the main thing. So when is the wall the main thing? When there is a city first. If there is a city, then one measures from the end of the wall. But if there is a wall and no city, one measures from the end - from the last house in the city. And what difference does this make? This is an answer for Rashi in Berachos, page 19a.

1:02:59 Rashi raises a difficulty about Choni HaMe'agel. Choni HaMe'agel - how is he called Choni HaMe'agel (the circle-drawer)? He said that he would not go out of the boundary, and then rain fell. He said that he would not go out; he took the compass and made a circle and said that he would not go out of there. This is the boundary, this is the Alef, because he brought down the rain through this. Why Choni HaMe'agel - that he does not go out - in Tractate Taanis, page 23a, what is written in the Mishnah, Taanis chapter 3, Mishnah 8.

1:03:27 In the Yerushalmi there is a different version, chapter 3, halachah 9 in the Yerushalmi, who is the grandfather of Choni HaMe'agel. Choni HaMe'agel is the grandfather of Abba Chilkiyah; his grandfather's father was the second Choni HaMe'agel - the first and the second. The first Choni HaMe'agel was in the Yerushalmi, chapter 3, halachah 9, and the second is the Choni HaMe'agel that we know, the grandfather of Abba Chilkiyah. Now, if Choni HaMe'agel drew a circle and said that he would not leave it, until - 'Holy One, blessed be He, I swear by Your great Name that I will not move from here until rain falls.'

1:03:57 They began to drip, and then they fell in fury, etc., until they dripped gently, as Choni HaMe'agel wanted. As he asked of the Holy One, blessed be He, that it be gentle - so what does it mean? That the rain fell as he wanted, because he did not go outside the boundary. So Rashi says that this is not the way of respect, for the honor of the Omnipresent [unclear]. 'Such and such I asked,' Rashi says. And how do you ask like that? So the Yerushalmi also wonders about Choni HaMe'agel, and it says that the reason He did not answer him - and [unclear] Yerushalmi, chapter 3, halachah 10 - so in the Yerushalmi: because he asked like that, with haughtiness, He did not answer him, as it is written in Iyov chapter 22, verse 29, 'and the one with lowered eyes He will save' - a person who has lowered eyes, who lowers his eyes downward,

1:04:38 the Holy One, blessed be He, will save him. Someone who lowers his eyes down - the Holy One, blessed be He, will save him. That is exactly what the Yerushalmi answers; that is its answer. The meaning is that if he had been in humility - the Meiri too says that it is not the way. But what do we learn from here? This is an answer for Rashi. Choni's level was so great - for it is not the way of a tzaddik to say to the Holy One, blessed be He, 'This is how I ask,' 'not like that, I ask.' Now, we write this in the Talmud; [unclear] can come and say, 'Master of the World, give me the salvation like this; if it is not like this, make it like this' - what, are you Choni HaMe'agel?

1:05:12 You may not. So this comes to tell you: if you have a city, [unclear] full and overflowing like Choni HaMe'agel, then one measures from the end of the wall for you. You can make a wall around, and they will give to you. But if you have no city inside, you are not full and overflowing, you are not Choni HaMe'agel, then one cannot measure from a wall for you. You have to wait until you have a last house, until you have something. Here it is as if it would not be... that Choni HaMe'agel could do this like that.

1:05:40 What [unclear] said - that it is not a respectful way to act. It is possible to do this, as Choni HaMe'agel did. This was within the Shabbos boundary. Now, the Holy One, blessed be He, brings it about that it was so; it was his honor, but this is not yet the new insight. It was only about the Alef. That is, we learned from here that the Shabbos boundary is two thousand amos, that one may walk; they do make an eruv techumin, and then he can walk. That is, two thousand amos - two thousand is 'trein alfin', two Alefs, of the Alefs of wisdom.

1:06:04 Alef and another Alef - that is 'trein alfin', two Alefs. Now pay attention, this is very important to understand. These two Alefs of wisdom, as we said, apart from the practical difference whether it is from the Torah or from the Rabbis - but for us, what we explained: this will be understood, what is meant by the Torah's 'Let each man remain in his place' - this is 'the one with lowered eyes He will save', that Hashem answered him.

1:06:31 Because only when a person is in his place, that he is full with a city, then he sits beneath his level - that is 'Let each man remain in his place' - do not be haughty, then Hashem will save you, like [unclear] Choni HaMe'agel; that is what it means. Now, the Holy One, blessed be He, brought it about that when the light of Shabbos comes, one day must pass over the person who is born, so that a Shabbos passes over him, and then they circumcise him. It is written in Vayikra chapter 12, verse 3: 'And on the eighth day the flesh of his foreskin shall be circumcised.'

1:07:00 'On the eighth day the flesh of his foreskin shall be circumcised' - when is he circumcised? On Shabbos. Even on Shabbos - when it falls on Shabbos - unless he came out 'yotzei dofen' (by caesarean section); siman 330 of Orach Chaim, siman 331. Se'if 5 - the Shulchan Aruch says a yotzei dofen, then he is not circumcised on Shabbos; it is pushed off; his circumcision does not override Shabbos. His circumcision does not override Shabbos - why? Because Shabbos, its light, is the boundary; there is a great light here; it comes before everything; everything must be according to the order of Creation, and a yotzei dofen is not according to the order, so this will take out the Alef, this will take out the sign.

1:07:36 Now, the bris is called a sign, and tefillin are called a sign, and Shabbos is called a sign, right? Right, Shabbos is called... Also the Rambam in Hilchos Tefillin, chapter 14, halachah 14 - the Rambam brings, chapter 4, halachah 14, excuse me, chapter 4 - the Rambam says an astonishing thing about tefillin. He says that a person may not take his mind off the tefillin, for their holiness is greater than the holiness of the Kohen's tzitz (headplate): on the tzitz there is one Name, and in the hand tefillin there are twenty-one, and likewise in the head tefillin.

1:08:05 Pay attention, the Rambam says - that is, the holiness of tefillin - he should not take his mind off them, for their holiness is greater than the holiness of the tzitz. That is, this is a sign - another sign - this is the tefillin. This is one more sign. And about circumcision we said that it overrides - that it is overridden - that Shabbos is overridden, that one circumcises even on Shabbos; but except for this: if he is a yotzei dofen, because he did not come out in the order of Creation, because everything must come out in the order of Creation. That is, a yotzei dofen.

1:08:33 Everything must go in the order of Creation. 'On the eighth day' - [unclear]. All so that [unclear] can pass, and there will be a continuation of the sign. That is the meaning: that [unclear] will pass, pass, pass, in order. Yes, that is the meaning. Now, from where is this flow drawn? Not from the mother and not from the father. Not from the mother, but from the father. It is written in the Zohar, Vayishlach, page 170b, Zohar Vayishlach.

1:09:00 Yosef HaTzaddik comes - why did he merit such a great level? Whom did he protect? He protected his mother. For Esav the wicked came to [unclear], so he stood and hid her. Ah, you stood and hid her? You merited to guard the light of the mother, the light of - and the beauty of Rachel our mother, so that this stranger, the wicked one, would not draw from her. Yosef HaTzaddik went, rose up and made himself tall, hid her and covered her. You covered her? So the whole command of circumcision goes 'as G-d commanded him'. That is, in Tractate Kiddushin, page 29a, that if a person has not now circumcised himself, then he is liable to kares (being cut off), because his father is obligated to circumcise him - if he did not circumcise him, he is obligated to circumcise himself when he grows up.

1:09:39 And in Bereishis it is written, chapter 17, verse 14: 'That soul shall be cut off from its people; he has broken My covenant.' The Holy One, blessed be He, says: you broke the covenant between us; there was a covenant between us, you had to circumcise, you did not circumcise, you did not keep the covenant of circumcision - 'that soul shall be cut off' - there is no connection between us; it is over. The connection that there was - it was a connection together, that of the sign, which would join us together. Because there was no connection, there is nothing between us.

1:10:06 So 'as He commanded him' - that is, the mother is not commanded to circumcise her son. But the father is commanded. Ah, the father is commanded to circumcise. The father is commanded to circumcise, so she is exempt. So he is commanded to circumcise. If he did not circumcise - liable to kares. Ah, he is liable to kares. - 'That soul shall be cut off from its people; he has broken My covenant.' He has no connection at all. And then it will be understood that the mitzvah is obligatory upon him. 'As He commanded him' - and not her, as they expounded; [unclear], side a, And then it will also be understood why Yosef hid his mother - he hid his mother from Esav. What is this?

1:10:37 Yosef hid his mother from Esav. He hid her so that she would not be seen, so that he would not be able to see her, so that he would not draw from her, because he did not want him to take the sign that is on him and on her, which she received from Yaakov, because he guarded this sign. It is like a light that passed from one to another, and it must be passed on and handed over, and it must not be blemished. The moment there is jealousy and there is hatred, this Alef is lost.

1:11:02 It was there in the First Temple - one Alef. It was there in the Second Temple - a second Alef. There was the First Temple, there was the Second Temple; there was hatred - these Alefs were lost. This is called 'fallen Alefs'. Lowered eyes. Baseless hatred. Baseless hatred. Rabbi Menachem Nachum of Shtefanesht, the father of Rabbi Avraham Matisyahu, the son of Rabbi Yisrael of Ruzhin. He said that a person knows how to play chess in this world.

1:11:28 The tzaddik - when he gets past all the desires, he is like a king; he can go [unclear] after that. So he said. What can be learned from this? For the service of Hashem: when one gets past all the desires, in the end one becomes the king, can move any way, and acts. As if, this is how they learned from it, that there are in it ways of conduct; and tzaddikim who played chess - clearly they lead the whole world. They replace ministers, they replace this - there are many stories about it.

1:11:52 All kinds of levels. This we said about this matter of the tefillin. So apparently it is understood, right? About the sign. Now this will be understood better, after we have explained this, that this sign passed through Yaakov: Yosef HaTzaddik received it from Yaakov, Yaakov received from Yitzchak, Yitzchak from Avraham, Avraham Avinu received it from Noach, Noach received it from Adam HaRishon, etc.

1:12:22 As we once [unclear] the order that there was: Adam, Shes, Enosh, Keinan, Mahalalel, Yered, Chanoch, Mesushelach, Lemech, Noach, Shem, Arpachshad, Shelach, and Ever, Peleg, Reu, Serug and Nachor, Terach and Avraham, Yitzchak and Yaakov, etc. - our whole order, the whole order of the chain of descent. Now this Alef passed from one to another, one to another, one to another... until it reached whom? Yosef HaTzaddik. Yosef HaTzaddik received this Alef.

1:12:48 How? No, no, it does not need to be in the name. The Alef - it does not have to be in the name. It does not have to be in the name. It does not have to, because it is hidden; it was that it is not found before the Beis - it is found before the Beis, and it is not seen. Yes - 'He placed it as a testimony in Yehosef'. So Heh and Alef - it is the same thing. That is, the meaning is that Yosef had it hidden, and the meaning of this Alef is the light of the Jewish people.

1:13:15 It is the light of the Jewish people. Yes, all of us. We all take the Alef together; the Alef belongs to all of us, to the whole Jewish people. What is there on Tisha B'Av? Tisha B'Av comes, right? We weep over the baseless hatred, over the pain, over everything. And it falls on Shabbos. And it falls on Shabbos. So there is nothing of it.

1:13:39 The Maharil wrote in siman 44, and the Rema in siman 553, regarding [unclear] until midday; after that one learns a little Midrashim and such things, so that there will not be - but one does not practice mourning on Shabbos by this law. The Gaon Rabbi Moshe Feinstein brought [unclear] in the responsa Igros Moshe, [unclear], siman [unclear], he says that if it falls on Shabbos, then one can sing and chant and sing zemiros. As when it falls on Shabbos - all kinds of opinions among the poskim on this matter - to play music, to sing, to rejoice, Shabbos; even one who does not sing all year and now wants to sing - he may.

1:14:10 Why? The Gaon Rabbi Moshe Feinstein says: because the light of Shabbos wipes out all the sadness and the sorrow in the world. Who stands opposite the day of Tisha B'Av? Two - one for good, one for bad. Whose is the day of Tisha B'Av? To whom does the day of Tisha B'Av belong? To Esav, to Esav. The gid hanasheh (the sciatic nerve) - exactly; now, here is the new insight.

1:14:39 It is written in Vayishlach, chapter 32, verse 33: 'Therefore the Children of Israel do not eat the gid hanasheh.' A dispute of Rabbi Yehudah and the Sages, Tractate Chullin, page 100, page [unclear], side a - twice. Page 100b, and page [unclear], side a. In the Rambam, Hilchos Ma'achalos Asuros, chapter eight, halachah 1, 2, 3, 4, 5, 7, 8 - the first eight halachos - the Rambam discusses the prohibition of the gid hanasheh.

1:15:03 Siman 65 in Yoreh De'ah, he explains: it is both the right thigh and the left thigh. That is, it is forbidden to eat and permitted to benefit from - the gid hanasheh. Forbidden to eat and permitted to benefit from. Now Rabbi Yehudah says that it was a prohibition even before the giving of the Torah, and the Sages say that it is after the giving of the Torah - the prohibition of the gid hanasheh. In the Zohar Vayishlach, page 170b, Rabbi Shimon says that whoever eats on Tisha B'Av, it is as if he eats the gid hanasheh.

1:15:30 A person who eats on Tisha B'Av - it is as if he actually eats the gid hanasheh. He commits the prohibition. Now, whoever eats from the gid hanasheh - to whom does he give the strength? To Esav. See what the Chinuch writes in mitzvah 3 in Sefer HaChinuch. The Chinuch writes: Why were we commanded with this mitzvah? This mitzvah, [unclear] the gid hanasheh - he says, so that they remember that the angel of Esav, that the angel of Esav wanted [unclear] - and if they are in exiles and in troubles and are not yet redeemed, they should remember that the Holy One, blessed be He, will redeem them in the merit of this.

1:16:04 This whole mitzvah, the gid hanasheh, is to remind us that the geulah will come to us after all the troubles and the suffering and the afflictions and everything the Jewish people went through; the Holy One, blessed be He, will redeem them for this, will redeem them in the merit of this. That is what he says, and that this must be remembered. As we said, the gid hanasheh - the meaning is to remember the pain and the suffering and the afflictions, that the Holy One, blessed be He, will not abandon us. And what is it with the angel of Esav? The Holy One, blessed be He, will nullify him, and so it will be, and so the Holy One, blessed be He, will redeem the Jewish people.

1:16:31 That is the angel of Esav. After all, how many calamities there were on Tisha B'Av. The Holy One, blessed be He - it begins from the first night, when the Jewish people wept a weeping for nothing. Parashas Shelach Lecha, Bamidbar: 'And the people wept', chapter 14, verse 1: 'And the people wept that night.' Tractate Sanhedrin, page 104b, and also in Tractate Taanis. How? 'You wept a weeping for nothing.'

1:16:57 The Holy One, blessed be He, said: He will decree upon you a weeping for generations. This thing is not so understandable. How does the Holy One, blessed be He, bring about for them - 'a weeping for nothing, He will decree upon you a weeping for generations'? What is the meaning of a weeping for nothing and a weeping for generations? After all, they were in distress and wept over it, and the Holy One, blessed be He, brought upon them a weeping for generations. So indeed in Tractate Rosh Hashanah, page 18b, Tosafos ask a question: what happened with this destruction - why is the pain so enormous in the importance of Tisha B'Av, and not the 17th of Tammuz?

1:17:31 On the 17th of Tammuz there are also [unclear] troubles, Tosafos say. [unclear] Tosafos: since troubles were doubled on it - it has troubles that were doubled. The trouble is the Beis HaMikdash. On the day of Tisha B'Av both the First Beis HaMikdash and the Second were destroyed, and because this is the main thing - the destruction of the Beis HaMikdash is the terrible and dreadful thing - and its troubles were doubled on it, therefore the stringency of Tisha B'Av is much more severe; and this is the reason Tisha B'Av is more severe than the 17th of Tammuz and the other fasts: because the troubles were doubled on it, on this bad and bitter day, Tisha B'Av - both the First Temple and the Second Temple. That is what Tosafos answer.

1:18:11 Now, we know that all the troubles that the Holy One, blessed be He, did upon the Jewish people in all the generations - Rabbi Pinchas of Koretz says that on Tisha B'Av, all that the Jewish people went through, all that we go through - we sit down on the ground, each one of us sits and [unclear] before Hashem. In principle one does not need to sit on what... it is good to sit on the floor with a rug; whoever cannot may sit on a small, low stool - as long as it is recognizable that it is low; also according to the Chazon Ish, who says that if it is recognizable that it is low, it is fine to sit on it, so that it does not look like a chair - it is very, very low.

1:18:51 And sitting on the ground is a very, very tremendous thing. And even a person who cannot sit on the ground should be careful, after the Shacharis prayer, for half an hour or an hour, to sit on the ground. And why? Rabbi Pinchas of Koretz writes - Pinchas - in all the simanim after siman 355 - all these simanim of Bein HaMetzarim - he writes on each and every siman, he writes that at this time there is more closeness to the Shechinah than all year, and whoever sits on the ground and says kinos actually on the ground - not a stool and not anything - at least for this time, that he sit and ask of Hashem - all that he wants, they will give him from Heaven; you have a very great time of favor to ask.

1:19:35 So the more you mourn, the more you will merit to see the consolation of Zion. What you do will take effect before the Holy One, blessed be He; it is very important to do this. So also a person who has a stool or a chair or something should be careful that with this he is on the ground, closer and nearer, so that there is more connection and joining with this thing. And then in practice, after we see how much pain there is on this day, and everything, here the Alef is revealed again.

1:20:03 The Alef is revealed on Tisha B'Av. Pay attention where it is revealed. On Tisha B'Av, we said, one does not learn Torah; it is forbidden to learn Torah; one cannot learn. Why? Because there is no revelation of the Alef on this day. Why don't we learn Torah? There is no Alef. It is a day on which they took - the Beis HaMikdash was destroyed; the Alef departed. The Alef is the wisdom, it is the Torah, it is everything that...

1:20:30 it is all the things, it is everything. They took this Alef, the Alef, the wisdom - there is no wisdom, there is nothing, nothing at all, [unclear] everything, there is nothing, it is over, there is no more. They took it; there is no wisdom; one cannot learn Torah on that day. On Tisha B'Av one does not learn Torah, because there is no Alef in it. Now, one must ask Hashem, blessed be He, to return the Alef.

1:20:57 Right? One must ask Hashem to return it. I am just thinking like this, in my opinion, I do not know, I do not know if that was the intention - no, I am not just thinking like this; I am saying it all by way of drash in this, not... In the Beis Yosef, in siman 557, there is a dispute about the law of saying Nacheim. One must say Nacheim in all the prayers; one must say Nacheim only at Minchah.

1:21:25 A dispute among the Geonim, Rav Saadiah Gaon and Rav Amram Gaon. A dispute. According to Rav Saadiah Gaon, who says that [unclear] the fire, this time of Minchah, we say it at Minchah, According to the opinion of the Rokeach, the opinion of the Ritva, the opinion of the Levush, the Rema ruled, one should say it only at Mincha. To fulfill the obligation according to the Rema, one says it at Mincha. The opinion of the Rosh, the Kol Bo, Rabbeinu Yerucham, and the Shulchan Aruch says that one must say it in all the prayers.

1:21:56 I say - what is the intention? Perhaps, I don't know. That because perhaps in every prayer it is possible to bring back this lost aleph, so perhaps to say it in all the prayers. But they hold that it is only at the time of Mincha. Why? [unclear] says, he brings the reason that it is like one whose dead has now already been buried, and then they stand up to comfort him; this is the time of consolation, so now one must ask for it. Let us say that now there is a certain birth, there is progress, we are no longer in the same place; so perhaps this is the reason.

1:22:26 For this reason we will come and say it. But if we come and say - it does not matter, for that same reason - what we understand from here is that the Mincha prayer of Tisha B'Av has in it the great importance of intending that Hashem console us and restore the aleph as at first, for this is the time to ask for it, in the Nachem of Mincha - to ask Hashem. [unclear] to say Nachem, asking Hashem to give us back the light, to remove the darkness from our eyes, for we were in darkness and [unclear] our eyes, and we did not see and did not know anything.

1:22:58 The source is in Tractate Taanis, page 30a, in the name of Rabbi Yehudah; so the Rif and the Rosh, what is written in the Yerushalmi, chapter 3, halacha 4, in Berachos. A time when one must ask specifically for something related to the event, in Nachem - this is the time we ask Hashem, now. Before the Holy One, blessed be He, to ask in Nachem that Hashem redeem us, bring with it the consolation of Zion, and everything. We ask for something related to the event at this time of the blessing. This is the time of the blessing - now ask Hashem; there is no other time. When will you ask?

1:23:25 Now is the time to ask. Now is the time to ask for what relates to the event. You have no other time to ask for it. And perhaps this will be understood: that all that we pray to Hashem at this time, on Tisha B'Av, is only how it will be possible to ask Hashem to give us back the lost glory of the Jewish people. For we are His tefillin, of the Holy One, blessed be He. And now we are without tefillin.

1:23:50 For we - I don't mean without tefillin, that one doesn't need tefillin. The meaning is that, as it were, the tefillin of Hashem are what He puts on. Look how we look - as if down below. We want to be a glory above. The prophet Yeshayahu says, in chapter 49, verse 3: 'And He said to me: You are My servant, Yisrael, in whom I will be glorified.' The Holy One, blessed be He, wants to be glorified in each and every one of the Jewish people.

1:24:19 To each and every one He wants to say this. 'And He said to me: You are My servant, Yisrael, in whom I will be glorified.' To you, and to you, and to you, and to you, and to every one He wants to say this: You - in you I will be glorified, in you I will be glorified, in you I will be glorified. Now, when can the Holy One, blessed be He, say this to us? When we will have the Beis HaMikdash. For when we do not have the Beis HaMikdash, then we cannot say this. Why? Because as long as there is no Beis HaMikdash, the curse continues [unclear].

1:24:45 And when the curse continues, then there are no minds. And then, in effect, there is 'cursed' and curse. For the curse, from the Torah, [unclear] Rabbi Akiva. He explains why the Torah did not open with aleph: 'cursed' - the curse of the ground, which was cursed 'because of you'. As it is written in Tractate Shabbos, page 129a: 'A person should always sell all that he has and buy shoes for his feet.' What is 'buy shoes'? Why? At the time the Beis HaMikdash stands, it is forbidden to enter the Beis HaMikdash with shoes.

1:25:13 Why? Because the Beis HaMikdash is 'the joy of all the earth'. It is written in Tehillim, chapter 40, verse 3: 'the joy of all the earth', 'Zion, the far reaches of the north.' The Holy One, blessed be He, draws the light of Jerusalem to all the Jewish people, to the whole entire world; the beauty of Jerusalem, the joy of Jerusalem, the joy of the Beis HaMikdash is drawn to all the created beings. Now, if there is a barrier, with the shoe, in the Beis HaMikdash, then the joy will not be drawn onward; I cannot draw the light onward, and that is forbidden.

1:25:41 But when there is a curse, one must put on shoes; we do not want to be in the 'cursed'. [unclear] sold Yosef. [unclear] shoes - it is all, as if there is in this - it is all connected to Yosef. Never mind, just understand the matter; we will explain it now. Up to here, up to here this matter. Now I - now I will explain. Yosef.

1:26:10 And Yosef, the son of Yaakov - as we said, that he is the chosen one - and Yaakov the tzaddik. Yaakov, as it truly is in the Zohar - look at this - Zohar, Vayechi, page 222, side a. Look, Rabbi Abba says that he was the chosen son of Yaakov Avinu. Look, he writes about it. Look there. If so, Yaakov Avinu - what did Eisav say about him?

1:26:39 As it is written in Parshas Toldos, chapter 20 - chapter 27, verse 24, what is written? 'Is he not rightly named Yaakov' - verse 30 - 'Is he not rightly named Yaakov, for he has held me back these two times.' Twice - on the First Beis HaMikdash and the Second Beis HaMikdash. Because why? After all, Eisav is the gid hanasheh, and that is Tisha B'Av. 'I caused him, I tried, but it did not succeed.' So: 'Is he not rightly named Yaakov, for he has held me back these two times.'

1:27:10 'He held me back these two times' - why? He wanted to take from him the First Temple and the Second Temple. 'I succeeded.' Eisav says: 'I succeeded, but he tried to hold me back twice,' 'to hold me back twice, at the destruction of the First Temple and the Second Temple.' 'He only tried to hold back,' 'to hold me back so that I would not destroy.' 'He held me back these two times.' 'He only held me back, but I succeeded.' And even more: it is written in Toldos, chapter 25, verse 24, 'and behold, there were tomim in her womb' - twins, without an aleph, here, right?

1:27:44 'And behold, there were tomim in her womb' - not te'omim; an aleph is not written. Where is the aleph? It is not written. They took it. Why is it not written 'and behold, te'omim in her womb'? Ah, it is written 'and behold, tomim in her womb', it is not written 'and behold, te'omim in her womb'. 'And behold, tomim, tomim in her womb', and not te'omim, right? Tomim [unclear] te'omim. So from here we see: 'behold, tomim in her womb', 'and behold, tomim', 'and behold, te'omim'. So Yaakov Avinu took this aleph.

1:28:20 He took this aleph for himself from Eisav the wicked, so that Eisav the wicked would not take the aleph. And yes, [unclear], yes, one needs to add him another aleph, yes. And then from here you see that all that he did, Eisav the wicked, was in order to take from Yaakov this aleph, and that he would take this aleph for himself; so in effect he would destroy, and demolish, and tear down, and delay - destroy everything, so that the geulah would not come, and everything would be delayed.

1:28:57 After that, what is written in chapter 25, verse 25? 'And the first came out red,' right? 'All of him like a hairy mantle.' Admoni - the gematria: aleph, one hundred and eleven. So: aleph, dalet, mem, and vav, another six, and nun is fifty, and another ten - one hundred and eleven.

1:29:25 'And the first came out red' - admoni is Eisav, it is aleph. He came to take this aleph in order to destroy the First Temple and the Second Temple. Therefore he said, 'he has held me back these two times'. Do you understand what is here? He hates Yaakov. Why does he hate Yaakov? And look at this: what there was from the beginning, from Kayin and Hevel - there was hatred; after that, Yosef and the brothers - there was jealousy; after that, between the nations of the world and the Jewish people - they separated between us the aleph and the 'dam', and then it became 'dam', blood. And after that, until today, we ask Hashem to give us back this aleph, so that there will be geulah and there will be no exile, and everything.

1:30:16 Now, it is written in Pirkei d'Rabbi Eliezer, in chapter 24 - Pirkei d'Rabbi Eliezer. What is written? [unclear] Rabbi Eliezer. Rabbi Eliezer says in chapter 24 that Yosef the tzaddik came and took all the... Yaakov, Yaakov Avinu took the garments, and [unclear] fought with Eisav the wicked to take out from him the precious garments that he had taken from Nimrod.

1:30:44 Eisav the wicked killed Nimrod, took from him the precious garments, all these garments. Yes - golah and geulah, it's aleph. Yes, yes, right. Golah, the difference between golah and geulah is only an aleph; but what we explained is that it is not only the letter - it is the light, its essence. When we say aleph, it is all the good that there is in every Jew, in each one of us.

1:31:10 In each one of us there is so much light that needs to be brought out. There is no one who does not have this light in him to bring out. In every Jew, the far and the outcast and the most distant, there is this light of aleph. We said that he took the garments: Eisav the wicked fought with Nimrod, took the garments for himself, all these garments. Yaakov Avinu wanted the garments; after that Yosef took the garments.

1:31:36 Yosef the tzaddik put them in Egypt, with Pharaoh, and they were hidden away in the treasuries; until today these garments are not known. On page 3 in Avodah Zarah it is written that the Romans had garments, but they are like those garments. Rashi says that it is not connected to the garments; it cannot be that these are the garments. Of course. But fine. What we told before - this is how we say it, by way of the inner meaning, to understand more truly what Rav Saadia Gaon and Rav Amram Gaon disagreed about, and what the whole approach of each one is - to say it in all the prayers, or to say it specifically once, at Mincha.

1:32:21 And then here is the answer: why Mashiach was born on Tisha B'Av. Because we said that Eisav the wicked is admoni, red, and he equals the number of aleph, and he wants to take the aleph of the Beis HaMikdash. So if Mashiach is not born on Tisha B'Av, then Eisav will take the aleph.

1:32:46 So Mashiach must be born on Tisha B'Av, in order to take this aleph from Eisav the wicked. Therefore it is written 'and behold, tomim in her womb', and the Torah does not say 'and behold, te'omim'. It says tomim, without an aleph, because there is no aleph here. Because Eisav the wicked took it, he took this aleph, so there is no aleph; he received it. And Yaakov Avinu was Yaakov - he had no aleph - and then he was called Yisrael, and in Yisrael there is an aleph.

1:33:13 In Yisrael there is an aleph. 'And He said to me: You are My servant, Yisrael, in whom I will be glorified' - that all of us - that the Holy One, blessed be He, will be glorified, and in all of them there is an aleph. Now let's do this. Beautiful novel insights. I like to give us a lot of foundation for them. We will bring them a lot, because what we explained now will be better understood too; this way we will also be able to truly understand more, because surely all the Geonim, all the Rishonim, all that they disagreed about in halachah - one must understand why they disagreed in halachah.

1:33:47 They did not disagree in halachah only because they disagreed, he holds this way, he holds that way; they saw many things that the world today does not see. Both from the side of their rulings, from the side of the halachah. The Maharam of Rothenburg says that all verses that come with consolations and the like are to be skipped on Tisha B'Av. Why? So that a person will break his heart within him the whole of Tisha B'Av, that he will not have any raising of the head on Tisha B'Av, that he will be broken, that he can pray as he should.

1:34:14 Now, if we understand and explain that on Tisha B'Av Mashiach was born, on Tisha B'Av itself, in order to take the aleph that Eisav the wicked - or that Eisav the wicked comes to take it, then let's do now, for a moment, together: tav. Like this: tav is 400, shin - 'Tisha' - you read there tav, shin, tav, shin - seven hundred, seven hundred, and ayin, seventy, seven hundred seventy-five - 'Tisha', right?

1:34:49 So 775, plus beis, which is two, plus aleph: 780. 780 - Tisha B'Av exactly. Here is the calculation. Do it exactly - I did it just now; if you want, check it together. But let's simply tell you this: 'And the first came out red' - its gematria is Tisha B'Av, 780 exactly.

1:35:24 Vayeitzei: vav is six, plus ten, plus tzadi, ninety, plus one, plus 'harishon', that's another 562. Admoni is another 111? 780, exactly. Not with everything... 780. So what? Look, understand the... listen, listen: what is meant by 'and the first came out red'? From here it will be understood why Mashiach was born on Tisha B'Av.

1:35:57 Because what happened at the beginning of this birth, that 'behold, tomim in her womb' - the Torah already tells everything I said: 'and behold, tomim' - there is no aleph. There is no aleph because it disappeared, because Eisav took it, who is admoni, red. And therefore he came in order to destroy - 'he has held me back these two times' - the First Temple and the Second Temple. Therefore 'and the first came out red' equals the number of Tisha B'Av, which is 780, to show about this that he was out to nullify this letter that there was.

1:36:59 but because what the Rav [unclear], because the aleph is revealed in the Torah, and on that same day [unclear], and the light of aleph was revealed, so how do you say to you - on the day [unclear] the aleph is revealed? - Beautiful, very beautiful. [unclear] no, no, no. Right. On the day that a great light is revealed - and what? And light. And with this we will conclude, with this we will conclude, to explain just as a summary. And what is the meaning of this light that is revealed?

1:37:23 This light that is revealed is a light that each one of us has, in each one of us; this is what they need to know. Good, now I will tell you only what this comes to explain: that all our test, all our test, and it is very important that you think about and remember this, because this, this, this is exactly - this, this began. Now let's take this too.

1:38:00 Something important, it is simple: that each one take this with him. That you remember what Hashem said to Kayin. To Kayin He says to him: 'And Hashem said to Kayin: Why are you angry, and why has your face fallen?' Learn this - look at Bereishis, chapter 4, verse 6; in the Sforno, read the commentary; see what Rabbeinu Ovadiah Sforno explains, how he writes and explains that every damage can be repaired.

1:38:38 And from there the light must be revealed to each one: that a person is forbidden to be in sorrow and sadness at any moment in life - forbidden. And why? Because the moment a person is in sorrow, the moment a person is in grief, the moment a person is in despair, the moment a person is broken, the moment a person does not hope and does not expect and does not long - then the Holy One, blessed be He, does not redeem us, because of this, because he blocks and closes off the light.

1:39:10 Now I remembered another beautiful thing. I taught on Parshas Beha'aloscha what is in the Yalkut Shimoni, remez 719: Hashem, blessed be He, said: if you keep the lights of Shabbos, I will show you the lights of Zion. The lights of Shabbos - that is the light. If we have the light, we will show Hashem the lights of Shabbos, then He will show us the lights of Zion. But we must show Him. So the Rambam explains in Hilchos Melachim, chapter 11, halacha 1 - this wording of the Rambam that is not understood.

1:39:39 He explains that one must believe in the coming of Mashiach, that he should believe, [unclear] every day, that the Holy One, blessed be He, will surely redeem us [unclear]; one must believe in the coming of Mashiach. But if he does not believe in the coming of Mashiach, he says, he is a heretic against the Torah and Moshe Rabbeinu - it is not the rest of the prophets he denies, but the Torah and Moshe Rabbeinu. How - what - what does it mean? A person who did not believe is already a heretic against the Torah and Moshe Rabbeinu? What? Why be so strict? Fine, we know that it is severe, and heresy - but how did the Rambam grasp that from heresy regarding Mashiach it is already heresy against the Torah and Moshe Rabbeinu? From where?

1:40:15 It will be better understood by this: that a person who does not await the geulah now, in these days, in these days of the geulah, you are as if saying to Hashem: let's stay with the rotten minds that don't understand the Torah, let's stay in this exile, let's stay in my darkness; everyone is up above, I am down below, and that's it. That - you deny the whole Torah, because the Torah wants you to be above. The non-Jews will be below, you will be above.

1:40:40 The goal of the Torah is to illuminate us, to illuminate our lives. We are all precious before Hashem. There are no comparisons before Hashem; we must never compare. We are all precious and important to Hashem. About this the Torah cries out, about this the Torah cries out. And about this: woe to them, to those creatures, or to those people, or rabbis, or all kinds of such, who exalt themselves and lower the public, who are haughty over the public. About this, [unclear] Chagigah, page [unclear], side b, and about this the Holy One, blessed be He, cries in sorrow over such leaders, such heads - woe and alas to whoever is haughty over the public.

1:41:14 Woe and alas: anyone to whom the Holy One, blessed be He, gave authority - it is to raise up the Jewish people, not to rule over them, not to lower them, not to trample on them. Heaven forbid, Heaven forbid, to exploit this position - that is complete sitra achra. That is complete sitra achra. All that there is of authority is to raise up the Jewish people. You must be the servant of the Jewish people, to raise them, to praise them - this is the Torah, this is the role of rabbis, this is the role of the Jewish people: to exalt, to strengthen, to glorify, to laud, to praise the precious and important people of Hashem, blessed be He, our people.

1:41:52 And look how much a person goes through, what he goes through in a day, from the problems, from the difficulties - whether it needs healing or it needs livelihood, all that is needed. Everyone should remember with complete remembrance, complete remembrance, that Hashem, blessed be He, rejoices in us, and we are precious to Him, and we are His children, and He loves us, and we are important to Him, and He will redeem us and will not abandon us. And Hashem hears the heart of each and every one. But the holy Shem Tov says a very beautiful thing.

1:42:20 He says: what - why do we say 'for You hear the prayer of every mouth... blessed... Who hears prayer'? He says that one should conclude: 'Blessed are You, Hashem, Who hears the heart of man' - Who hears the heart. Why 'every mouth'? He says: even a prayer said without intention, that you are not really asking - He hears that too. Be strengthened by this: that even what you prayed without heart, He hears that too. Be strengthened by this.

1:42:45 In the Talmud Yerushalmi, chapter 9, halacha [unclear] - the Holy One, blessed be He, says - this is a very beautiful thing: that however much a person - look, a person who troubles someone of flesh and blood: however much he troubles him, it will be hard for him. He troubles someone - 'oh, it's hard for me.' But the Holy One, blessed be He - however much you trouble Him, He will rejoice and be glad, and you cleave to Him even more.

1:43:12 Flesh and blood - trouble him, and he will distance himself from you. He will not want you to be near him. The Holy One, blessed be He - however much you trouble Him, you will cleave to Him and be with Him more. This is the beauty of Hashem, blessed be He. This is the beauty of the Torah. This is our beauty. So may it be His will that Hashem truly grant each and every one to reveal the light within him, the joy within him, to bring out his writings, the books. There are many Torah scholars here, authors of books, writings.

1:43:40 [unclear] all of them in halachos, in written works. Guard the Torah, continue to compose works in halachah, in Torah, in all matters of the Torah. The Holy One, blessed be He, will grant you success, give everyone Heavenly help, success, blessing, miracles and wonders.