The Yanuka Rav Shlomo Yehuda-הינוקא הרב שלמה יהודה - ＂בשורה טובה＂ • ＂פנימיות דיני שבת＂ - The Yenouka Rabbi Shlomo Yehuda

7:33 for the created beings have no will - what do they even want And the will of all wills - is redemption from Hashem, blessed be He This is what Hashem, blessed be He, wants from the Jewish people that their will be one will The root of the will of man, of all created beings in general appears on one day of the week The Holy One, blessed be He, chose one day that He wants This is the day of the holy Shabbos May it be His will that in this merit there will be good tidings and there will be no troubles, and nothing at all in the world It is written in the Torah in the Book of Shemos, in Parshas Beshalach, chapter 16, verse 25 "And Moshe said: Eat it today, for today is a Shabbos to Hashem;

8:38 today you will not find it in the field." And our Sages, of blessed memory, expounded in Tractate Shabbos, page 118a and on page 117b about the three meals of the holy Shabbos day which a person must fulfill to make a first meal, a second meal, and a third meal The third meal - corresponds to Yaakov Avinu Yaakov Avinu corresponds to the third meal which we keep in order to shine the light of Yaakov The third meal is before Shabbos goes out The third meal is the last meal of Shabbos The prophet Yeshayahu says about Yaakov: "Israel, in whom I will be glorified" The meaning of Yaakov Avinu, who is the third meal is that then, as is known, Zeir Anpin shines in the day and at the third meal it rises into Atika Kadisha for then, in fact, this is the Raava d'Raavin - the will within all wills

10:07 The meaning of Raava d'Raavin, of the will within all wills is that all the desires of the whole Jewish people are included in the holy Shabbos day There is no Jew whose soul, at its root, does not want the holy Shabbos That which brings back - Shabbos is to bring all created beings back to Hashem And therefore precisely at this time of the Shabbos meal the third meal of Yaakov Avinu when, before Shabbos goes out then the greatest light begins, greater than all the time of Shabbos the Raava d'Raavin, the will within all wills for then the beauty, the splendor and the glory that are in each and every Jew are revealed in each and every one of the Jewish people This beauty and splendor is seen on the holy Shabbos for then, in fact, it is said in the prophet Zechariah, chapter 14, verse 7

11:04 the prophet Zechariah says "And it shall be that at evening time there shall be light" Meaning, at the end of the evening, toward the going out of Shabbos when it already begins to get dark then there will be the great light This light comes at the third meal At the third meal the will within all wills begins to shine that in the will of every Jew, of each one of the Jewish people it begins to sparkle and sparkle and shine up, up, up until the beauty and splendor of each and every one is seen For Hashem, blessed be He, has love for all created beings, all of them and especially for the Jewish people And certainly He does not, Heaven forbid, want there to be bad He does not want there to be sorrow, does not want there to be troubles

11:59 He does not want there to be pain for His people, not at all After Yaakov Avinu, who is the splendor of the whole Jewish people and everyone is waiting for him, for the Third Temple, which corresponds to Yaakov The First Temple corresponded to Avraham Avinu it is the Temple that was built by King Shlomo After that, a Temple that is all judgments that is the Temple of Yitzchak, that is the Second Temple And after that, the Temple of the whole Jewish people - that is Yaakov Avinu The whole Jewish people will build the Third Beis HaMikdash, the Holy Temple It is the unification of all created beings of the whole Jewish people, wherever they are they will build the Third Beis HaMikdash And to receive a will at all - how can one receive a will?

12:53 When can a person receive a will He does not know how to want something because he sees that everything is dark around him, and everything is closed and he does not find anything, and he does not see and everything is closed around him and he does not see anything, neither right nor left and everything is darkness and gloom and his whole life and everything he sees everything is closed, everything is gloomy, everything is dark How does one receive hope?

13:21 It is only through a person meriting some good tidings that good tidings are announced And one must always speak good also when coming to sages, also when coming to this... one must always speak, ask for good say how good it is, to everyone And one must always thank Hashem for it And one must ask for mercy A note of request must always be brought on a blank sheet of paper in the name of the Rebbe, the Sfas Emes of Gur that the page not be creased, that the page have no lines on it that there be nothing on it then, in fact, it is included in the Infinite Light and then all the troubles and all the judgments are cancelled The meaning of a person's will is that he receives hope and this brings him close to Hashem, and this brings him something good

14:18 This is what Yaakov Avinu merited to receive After Yaakov Avinu was in sorrow over the disappearance of Yosef Serach the daughter of Asher comes and begins to sing before him "Yosef my uncle is still alive and did not die, and he rules in the land of Egypt" So it is written in Sefer HaYashar, in Parshas Vayigash, so it is written there that she began to bring him good tidings And these good tidings made Yaakov Avinu very, very happy Yaakov Avinu was so happy to such an extent that from his joy he reaches great and awesome perceptions, Divine inspiration everything returns to him, only from knowing that Yosef is alive and only from their gladdening him and giving him good tidings and gladdening him And King Shlomo says in Mishlei, chapter 15, verse 30 "The light of the eyes gladdens the heart; good tidings fatten the bone"

15:30 When a person is given good tidings and is gladdened then there is already room for hope even though one does not see it, even though it is not visible even though one does not understand what it is only that there are always good tidings One must always come like this, to gladden hearts and always speak for the good, and always gladden, and one must always come for the good Therefore Yaakov Avinu blessed her He said to Serach: My daughter, death shall never rule over you And she lives to this day Serach the daughter of Asher, whoever knows Serach the daughter of Asher entered Gan Eden in her lifetime It is written in the book Derech Eretz Zuta, at the end of chapter 1 that ten entered Gan Eden and likewise in "Kallah Rabbasi", chapter 3

16:29 The Pri Megadim used to say that every bachelor who wants to get married or whoever has children who have not yet married should learn and finish Tractate Kallah every week, every week, every week this is a very, very great segulah for a match to come to a person quickly Eliyahu the prophet, remembered for good; Chiram, king of Tyre Eliezer, the servant of Avraham; Yaavetz, the son of Rabbeinu HaKadosh and among them Serach the daughter of Asher also merited Serach the daughter of Asher merited to enter Gan Eden in her lifetime Also Eved Melech the Cushite, and so on who brought Yirmiyahu the prophet out of the pit...

17:24 Serach the daughter of Asher was the only one the one and only who knew the secret of the redemption No one knew the secret of the redemption when they were in Egypt Tosafos in Tractate Sotah, page 13a say that the secret of the redemption was handed down to Serach the daughter of Asher she knew the secret of the redemption In Pirkei DeRabbi Eliezer, chapter 48, it brings there that Avraham Avinu knew the secret of the redemption - he handed it to Yitzchak Yitzchak Avinu knew the secret of the redemption - he handed it to Yaakov Yaakov Avinu knew the secret of the redemption - he handed it to Yosef Yosef HaTzaddik handed it to the brothers The brothers, each one handed...

18:06 Asher handed it to the daughter of his wife because Serach, in fact, grew up with his wife for Onkelos translates in the Book of Bamidbar, chapter 26, verse 46 "And the name of the daughter of Asher was Serach" - Onkelos says "And the name of the daughter of Asher's wife was Serach" She is not his daughter, she is his wife's daughter And he took her and adopted her and handed her the secret of the redemption And Pirkei DeRabbi Eliezer, chapter 48, says that when Moshe Rabbeinu came to the Jewish people to the Jewish people in the land of Egypt he began to do all kinds of wonders So right away they said: how can it be?

18:56 So they went to Serach the daughter of Asher, they all went to her So they said to her: look, there is such and such She said: there is nothing to it, there is nothing in it They said to her: but he said "He will surely remember" She said: if he said that - he is the one, the redeemer of Israel And then immediately Moshe Rabbeinu came to her And everyone went to Serach the daughter of Asher Serach the daughter of Asher merited all this only because she brought good tidings to Yaakov Avinu And death did not rule over her, ever; no death ruled over her for death, in fact, is drawn from the desecration of Shabbos for when a person desecrates Shabbos then he causes, Heaven forbid, there to be tidings that are not good

19:47 for the opposite of life increases, Heaven forbid May there be good tidings in her merit, amen Four hundred and sixty years ago there was a king in Persia they called him Abbas Shah His father was a king, a sultan - "Chutamba" they called him, his father This Abbas Shah, the king he decreed decrees of forced conversion on the Jews, may the Merciful One save us And one day he saw a doe running in his domain And while he sees the doe running he too runs after it And this doe went into a cave and as soon as it went into the cave, he went in too and the cave suddenly closed on him And then this doe turned into a woman and said to him: I am Serach the daughter of Asher I came to guard the Jews, to guard the Jewish people

20:47 You decree decrees, and you will find yourself here in death If you do not cancel your decrees, you will not get out of here If you cancel the decrees, you will get out From then on he promised that he would not decree any decree on the Jews He said: here is the note you can throw everything away, everything will be thrown away you have nothing to worry about He closed everything, they took him out of there and immediately Serach the daughter of Asher disappeared And so there was a tradition there, and they built there...

21:12 A Jew who was there told me this and he knew where the place is; so they once told Whoever heard about it surely knows that there in Persia there is the place where they built a synagogue And so this king, Abbas Shah, knew the honor who Serach the daughter of Asher is, that there was great honor and she saved the whole Jewish people, to this day The tzaddikim who passed away and are alive can come down to this very world and do deeds and make changes do all kinds of things in the order of creation they can go, do and change And all this, in fact, from the good tidings that Yaakov received For it is written in Parshas Bereishis, at the beginning "And G-d blessed the seventh day and sanctified it" that the Holy One, blessed be He, He blessed this day, He

22:04 the blessing that the Holy One, blessed be He, gave and He gave the blessing on this day On this day the Holy One, blessed be He, gave the blessing No one else gave this blessing It is a day where they do not tell you, this rabbi will bless, or someone The Holy One, blessed be He, in His glory and in His own self, He blesses the seventh day "And G-d blessed the seventh day and sanctified it, for on it He rested" He chose this day to give on it the ceasing and the rest When Shabbos is kept then, in fact, a person's feet are rectified for the whole flaw in a person's will is that he needs to go everywhere because of his losses and because of his lacks because of his troubles, because of his problems

22:42 because he has no good tidings so he goes and has to wear out his feet from place to place and he does not find himself This "Vayevarech", this Beis - this is "trei", this is "two" that in Tractate Sukkah, page 53a it is written: "a person's feet are his guarantors" (that a person's feet will be guarantors for him) And a person's feet are "trei", two A person has two feet, a right foot and a left foot These feet correspond to the letter Beis which is in the middle of the word "Shabbos" Shin on the right, Tav on the left, and Beis in the middle to hint at the resting of the Beis that your feet should rest, and do not go anywhere And in "Vayevarech" too, the letter Beis is in the middle "Vav-Yud" on the right, and "Reish", "Chaf" on the left

23:29 "Vav-Yud" on the right - this is "vai", woe that, Heaven forbid, for whoever desecrates Shabbos with his two feet there will be woe for him and through this, Heaven forbid, death will come about for the Sitra Achra must be destroyed against it Whoever keeps Shabbos destroys the Sitra Achra he cancels all the decrees he cancels all the troubles and all the plagues As it is written about Moshe Rabbeinu, in Shemos, chapter 2, verse 12 "He turned this way and that, and saw that there was no man, and he struck the Egyptian and hid him..."

24:01 "Vayach" - Vav, Yud, Chaf - this is from "Vayevarech", from the beginning and from the end From the beginning it is "Vay", and from the end it is Chaf and the "rav" is the increase that is in the middle of "Vayevarech" that whoever keeps Shabbos increases all the blessing and then, in fact, all the judgments are sweetened from upon him and then, in fact, he can redeem the Jewish people bring about the complete redemption only because he connects to the will within all wills that shines on the holy Shabbos day And then, at this time, the Beis that is in the middle - as is known, when a Beis is cut in the middle, between the upper part and the lower, the Sefer Torah is invalid; one must change the scroll, take out another scroll -

24:40 when the upper part is cut off from the lower part below and there is a separation in the Beis. And when the Beis is in fact separated, it hints that there is no connection between the two things. And then, in fact, the right leg and the left leg cannot walk together on one path. Then the person's Beis is invalid, then he has no blessing in anything he does, because he does not walk on one path. When a person walks on one path and is steady in his truth, in his matter, then he will certainly have blessing.

25:06 And this is Shabbos: one must go all the way to the end, along the whole path, in all of the Shulchan Aruch, in all the simanim, in learning for its own sake, as it should be, to keep Shabbos in all its details, its fine points and its intentions. King David says in chapter 25, verse 15: 'My eyes are always toward Hashem, for He will bring my feet out of the net.' My eyes are always to Hashem, for He will bring out of the net - He will bring my feet out of the net.

25:34 A person's feet stand upon a very great trap that is spread out, and a person cannot walk in this world because of everything there is in the world, because of all the troubles there are in the world. And King David says: Master of the world, my eyes are on You; I ask You, make it so that I do not fall in this place; help all the souls of Israel. For King David prays for each and every one.

25:58 He says, 'My eyes are always toward Hashem, for He will bring out of the net...' Bring me out of the net, Master of the world. So in fact, when one is brought out of the net and a person is redeemed from there, and he comes out of all the distress and all the problems and all the troubles, it is only through his keeping Shabbos, because only then can he get out of the net, because he keeps it completely. Then he brings the Beis out of there, he brings the Beis out of the net, and then, in fact, he raises it higher and higher, and it becomes 'rav', it becomes abundance.

26:26 And then, in fact, the Egyptian whom Moshe Rabbeinu struck and did away with, 'and hid him in the sand' - in the 'chol' - this is all six days of chol, all six weekdays, all six days of work, when all people are busy with mundane matters and with matters of vanity and with all the affairs of this world - then their will is flawed. And whoever wants all of this world can never want a thing of holiness; he can never understand what a thing of holiness is, when all his desires and his longings and his will are to become great, and for honor, and for madness, and for falsehood.

26:58 Then he can never understand the truth of the will of Hashem, blessed be He, because the things are opposed; his Beis is split above and below, and then, in fact, another scroll must be taken out, because the blessing in fact does not rest there, and there is no resting at all, and nothing recognizable showing that the light of Shabbos is with him. And then, in fact, when a Jew keeps Shabbos, he keeps everything as it should be, in the right way, the way the Torah must be kept; he keeps halachah, he keeps everything - then at that time the Holy One, blessed be He, shines upon him so that everything with him will be whole, and everything that needs to be nullified from upon him will be nullified.

27:43 The prophet Yeshayahu says about this - these are two that are in fact separated - 'Trust in Hashem forever and ever,' in chapter 26, verse 4, 'for in Yah, Hashem, is the Rock of worlds.' In Tractate Menachos, page 29b, the Sages expounded: with the Yud the World to Come was created. The World to Come was created with the Yud, and this world was created with the Hei.

28:07 The Yud corresponds to the raw, unformed matter - that is a person's thought, which he can bend as he wishes, however he will lean, right or left, to keep Shabbos or not. And the Hei is a person's deed, his mind toward his doing in this world, how he will do what he does, what he will do, and especially whether he keeps Shabbos. And this is what happened with that pious man in Tractate Shabbos, page 150b. It is written: The Sages taught, there was an incident with a certain pious man whose fence was broken through on the Shabbos day, and he thought it over and did not fence the fence.

28:38 And then a caper bush grew for him, and from it came his livelihood, the livelihood of his household, only because he fenced it off in his thought that he would not do anything and he would not repair this fence. In practice he did not say it with his mouth; he only thought it in his mind. This Yud, that he thought in his thought - he only thought it in thought - it was in fact united with the (letter) Hei, which is his mind toward his actual deed in practice: (that pious man) did not do it.

29:02 And when he in fact united them, then good and blessing came to him, and great abundance flowed to him, and then his abundance and his livelihood increased, because he was in such holiness of Shabbos that even in thought he did not want to occupy himself with it, that even with a forbidden thing, within his thought, he does not bring his mind into such a place, for he raises his mind to be above a thing that has to be done in deed, because for him Shabbos is in fact above everything.

29:32 So he does not want to think and put his will into a thing that is against the will of Hashem, for the root of thought is the will, as I explained, that the pious man in fact did not want to take his will and put it and hide it in the chol, the mundane - what was due the Egyptian. For when a person, Heaven forbid, takes his will of holiness on Shabbos and thinks about things he should not think about and speaks things he should not speak, then he becomes like the Egyptian, because he is in fact desecrating Shabbos.

30:01 So, 'he struck the Egyptian and hid him in the sand' - in the chol. He has no rising at all, for 'those who desecrate it shall surely be put to death.' And then, in fact, he cannot rise; he cannot be uplifted from anything, because he has no blessing in his Beis. And within all this thought and within all this matter, at this time when he keeps going down lower and reaches wherever he reaches and falls wherever he falls, if he does not do it as he should, and if he does not think of Hashem as he should, and if he does not think about his thought as he should, he has no way to rise from there except through one way only.

30:39 The one way a person can rise from the depths of the great abyss up to the top, reaching from below to above, is only by a person bending his will toward Hashem, even though he is in the lowest place he can be, in the most remote place, remote and remote, wherever he is, whether outside the Land or in the Land of Israel, and he reveals within his will, even in that place, that he wants the will of Hashem.

31:10 Then even though he is in that place, they will never turn him away from his will, right or left. For this will in fact be the reason that makes it possible to understand better what in fact it is that the Rambam - the Rambam gave the reason for muktzeh. The Rambam, in the Laws of Shabbos, chapter 24, halachah 12 and halachah 13. The Rambam explains that the prohibition of muktzeh, which the Sages forbade, is so that a person will not have a forbidden utensil in his hand, and because of that, on the holy Shabbos day, he will come to busy himself with it as a result, and end up doing work, Heaven forbid.

31:47 And also because it disturbs, Heaven forbid, his atmosphere of Shabbos. For people who are idle and do not engage in work all six weekdays - so because during the six weekdays they do not engage in work, if they would come and permit them forbidden utensils, they would busy themselves with them, and they would not have the atmosphere of Shabbos, the holiness of Shabbos, and it would turn out that through this they would think on Shabbos about what they lack, and they would want other things that are against the will of Hashem, on the Shabbos day.

32:15 And when they want what is against the will of Hashem, through this, Heaven forbid, a curse will come about. So it will be understood why. But the Ra'avad disagrees with the Rambam on this. The Ra'avad holds that this is in fact carrying out from one domain to another, from one boundary to another boundary, and because of that they made the prohibition of muktzeh on Shabbos, since it is a different boundary altogether. But the Rambam in fact explains something that we can truly understand: what this matter of the severity of muktzeh is.

32:40 In Tractate Shabbos, page 123b, in the Mishnah: Rabbi Yosi says: all utensils may be moved, except for the large saw and the peg of a plow. The Mishnah says this. Rav Nachman said: 'ukhla de-katzarei'. What is 'ukhla de-katzarei'?

33:05 In the Talmud, 'ukhla de-katzarei' appears several times. There is Tractate Nedarim, page 23a, and Tractate Sanhedrin, page 92a, and also page 104a - about 'ukhla de-katzarei', and Rashi explains there, in all the places, that it was a copper vessel in which they would put the clothes, and one could wash them in the river; they would clean, they would do laundry, or they would use it to fumigate the clothes with smoke, and through that there would be a good smell, or something good.

33:35 It was a utensil whose work made it muktzeh for fear of financial loss, because it was a very, very expensive thing. So this is called 'ukhla de-katzarei'. And Abaye said - Abaye says: 'charba de-ushkafei' - the blade, which is the shoemakers' strap knife, and 'sakina de-ashkavta' (the butchers' knife), and 'chatzina de-nagarei' - they are like the peg of a plow.

34:01 It is like the peg of a plow, similar, meaning that it is muktzeh for fear of financial loss. And what are these utensils? The Rosh says, and adds, that it refers to the scribes' knife, and also the mohel's circumcision knife. What, in fact, are these utensils?

34:25 These utensils are everything a person lacks. If you look and think, all the main utensils that a person lacks are muktzeh for fear of financial loss, and on Shabbos its severity is the greatest of all, because on Shabbos it is forbidden to show that you have another will more than the will of the Shabbos day, or another will, more than the will of Hashem. And these are the things that make a person fit to be a human being at all.

34:53 What the Gemara says: 'ukhla de-katzarei' - this is the launderers' clothes; what they launder is the garment. 'charba de-ushkafei' - this corresponds to sandals, to shoes; one cannot walk without the leatherworkers making the shoes. 'sakina de-ashkavta' - this is the butchers; without it there is no processing of hides, no food, no eating, nothing. And 'chatzina de-nagarei' - the carpenters' axe; is it possible without wood?

35:21 These are things one cannot do without; these are not things one can do without. These are the main things at the root of every person, for every person thinks in his mind about these things on Shabbos: whether about the clothing he will lack, whether about the shoes he will lack, whether about the garments he will lack, whether about the food he will lack, whether about the wood needed for supply, for building. All these lacks the Sages forbade: this is muktzeh for fear of financial loss, so that you never have a flaw in your will, Heaven forbid, on the Shabbos day, that never on holy Shabbos, Heaven forbid, should you turn your will away from the Shabbos day, and through that, Heaven forbid, whatever may come about would come about.

35:57 For when there is keeping of Shabbos - 'from pursuing your affairs and speaking of matters' - and they expounded in Tractate Shabbos, page 117a, that your walking on Shabbos should not be like your walking on a weekday. Walking is the feet; it is a flaw in the feet, when no distinction is made. And so it is written in Bereishis, chapter 29, verse 1, in Rashi: 'And Yaakov lifted his feet.' Rashi says: his heart lifted his feet, for he had received good tidings.

36:26 So the good tidings caused this. For Rashi says that through the good tidings that Yaakov Avinu had - the good tidings, that he received protection, Rashi says - he was given the good news that he had protection - this caused his heart to lift his feet, specifically his feet, because Yaakov Avinu now comes out of the realm of a curse, because now, in fact, 'good news fattens the bone', because now he is in joy, his feet can carry him upward, which is in fact the letter Beis, which is the blessing of Shabbos, and because of this it is forbidden on Shabbos to carry out of the boundary and from one domain to another.

37:00 So it is because Yaakov Avinu received good tidings. And not just that, it is also - after all, the thought is a general one: that not only the feet of Yaakov Avinu... but in general, that a person's feet - that this is 'his heart lifted his feet' - which is what Rashi says; it is very interesting - that this is good tidings - that this is the feet, that only when there are good tidings does the heart lift the feet.

37:25 From great joy he can go anywhere, and then, in fact, his will is filled, and he does not have to come to a thought that he has some flaw, Heaven forbid, perhaps... Heaven forbid, to a thought of lack on the holy Shabbos day. For a thought of lack on the Shabbos day, when he thinks about something he lacks on the holy Shabbos day, may the Merciful One save us, something he is missing - then in fact a flaw is made in him, and when a flaw is made in him, he goes from one downfall to the next.

37:53 Which is not so in the opposite case: all the good tidings can come to a person only when he guards his feet in holiness, which is as we explained at the beginning about the good tidings, that it fattens the bone, that it is in the feet, that this is what can revive a person and bring him out of everything. And so within the Yud and the Hei there are several things.

38:20 The Yud is in fact wisdom, and this wisdom can be stretched to each and every thing, but it is impossible to know the wisdom that is in every thing in the world. For this reason, if now there is wisdom - there is lower wisdom, and there is higher wisdom. Lower wisdom and higher wisdom are different things. Higher wisdom is a very, very lofty thing; it is something that only King Shlomo attained; it is the understanding of the Torah.

38:46 There are people who can understand the Torah with lower wisdom; it is like they are studying a book, like they study... the way the non-Jews study it, or the way philosophical people study it. That is lower wisdom; it is not understanding the Torah at all. Higher wisdom is the true understanding of the Torah; that is called understanding in the Torah. It is one who succeeds in understanding the Torah, and all his character traits are all a vessel for understanding the Torah; that is called higher wisdom.

39:11 There the understanding is completely different, there the explanation is another matter, it is all a completely different contemplation. That is called higher wisdom: when one learns the Torah with higher wisdom. This Torah has the power to bestow and bring down abundance, and so on, because a person's thought brings him to the higher realms, to the expanded mind and not to the constricted mind, where in fact he can rise and soar higher and higher in his thought, and he disconnects from all the sights of this world, so that he does not see the world at all, and then his learning is truly at the level called higher wisdom.

39:45 It will in fact be understood... In Tractate Shabbos, page 115a, that all the holy writings (are not read at the time of the sermon, because of neglect of the study hall). And what is the matter, that all the holy writings... that there is a distinction between the Prophets and the Writings, as is known. On page 116b, that in their time it was forbidden to read the Writings, so that people would not be drawn after them; that is what Rav says.

40:13 Rav says that at the time of the study hall - that only at a time when the study hall is not in session may one engage in the Writings, but when there is study in the study hall, everyone must engage only in halachah. When one learns halachah properly, there is forbidden and permitted; there are things that need to be learned; one must learn 'Shabbos'. All the householders sit all week; the Shabbos day arrives; they cannot learn things that will draw their hearts, they could then sin all week afterwards.

40:39 They need to learn the things that are important for them to learn, what they need to know. But all these holy writings... this distinction, in fact... So what Rabbi Nechemiah says - here they will learn that holy writings are not rescued, and all the more so that one should not read ordinary people's documents. And here, in fact, the Ran and the Rambam forbade looking into ordinary people's documents on Shabbos, and into wisdom studies, or any other study - it is forbidden.

41:03 So the Shulchan Aruch ruled in practice, in siman 307, se'if 17, that it is in fact forbidden to engage in it, but he brings the opinion of the Ramban and the Rashba. According to the Ramban and the Rashba, in practice one may look into wisdom. Wisdom has in it, in fact... as we explained, in this Yud, in wisdom - one can look into it and draw out from within the opposite things, within the wisdom of this world. Even from there one may look into it only in a case of great need, as the Mishnah Berurah brings there in se'if katan 65, the Mishnah Berurah brings in the name of the Eliyah Rabbah that in a case of great need one may in practice be lenient.

41:36 It is proper to be stringent; from their wording it appears that it is proper to be stringent. Of course, not to look into it in the first place, but one can perhaps understand that also within this wisdom, certainly and certainly, what the Ramban and the Rashba hold, that it is permitted - is only because hidden within the wisdom, and within everything that has wisdom, there is certainly, certainly hidden in it something very, very lofty within every wisdom there is. Because surely great tzaddikim knew how to draw from this wisdom too, from the lower wisdom, they knew how to draw from it higher wisdom as well.

42:04 But the reason it is forbidden on Shabbos, along with ordinary documents, is because it is a wisdom that is waste, there is no elevation in it. But there are people whose learning they think is wisdom, and that too is lower wisdom that does not reach a higher level at all, because it stays below. So they cannot make anything of it, because it cannot rise and fly upward. That is the difference between higher wisdom and lower wisdom. For then, in practice, a person's level and thought rise and are most recognizable.

42:31 For then, in practice, the person begins to be completely different in his thought, in his deeds, in his learning, his learning is with a different mind and his thought is with a different mind. And when does a person merit to fulfill this? It is when a person fulfills all the mitzvos. Because, after all, to fulfill the entire Torah is something impossible. It is impossible to fulfill the entire Torah, a person cannot.

42:56 There are only certain things that if a person learns them and does them, it will be equal. There are three things that are equal to the entire Torah. It is written in the Mishnah, Tractate Peah, chapter 1, mishnah 1, as is known: Torah study is equal to them all. Another thing is the mitzvah of settling the Land of Israel, as the Ramban ruled that it is from the Torah, a Torah mitzvah every day, as is known in Tractate Kesubos, page 110 and page 111, and so too in the Tosefta, in Avodah Zarah, chapter 2.

43:26 As is known, the greatness of settling the Land of Israel is also brought there, etc., that it is equal to all the mitzvos. And whoever just lives in the Land of Israel fulfills the entire Torah, just by living in the Land of Israel. And there is another interesting thing: that the holy Rambam, our teacher Rabbi Moshe ben Maimon, the Rambam, the Rambam, at the end of Hilchos Tzitzis, chapter 3, halachah 12, where Hilchos Tzitzis concludes, at the end, he says: Be careful with this mitzvah, for the verse weighed it against all of the mitzvos: 'So that you will remember and do all My mitzvos and be holy.'

43:56 It teaches that the verse weighed, says the Rambam, all the mitzvos of Hashem against this matter of tzitzis, that a person who wraps himself in tzitzis merits to fulfill all the mitzvos, everything. And then, in practice, it will be understood that whoever wraps himself, every person who merits, whoever is careful with the mitzvah of tzitzis, a person who merits to fulfill the mitzvah of tzitzis - merits a beautiful tallis. What is the meaning of meriting a beautiful tallis?

44:20 What is the thought in this? What is the matter in it, too? Especially since the thought of wrapping oneself, that a person thinks, or that he can hold some state of mind, or that he can merit something.. And what can be fulfilled with this? What can one merit from it at all? It is a thought.. As Rav Huna also said in Tractate Shabbos, page 23b, there too it is said about one who merits a beautiful tallis, to the thought.. of one who is careful with the mitzvah?

44:44 And in Tractate Menachos, we said, page 43b, in the name of Rabbi Shimon, that he merits and receives the face of the Shechinah. He now receives the Shechinah, he merits a beautiful tallis, so many virtues. In Tractate Shabbos, page 32b, it is written that he merits, and two thousand and eight hundred servants will serve him in the time to come, just in the merit of having fulfilled the mitzvah of tzitzis. What is in this? So the Chasam Sofer brings in Parshas Korach, in 'Toras Moshe', he brings what the meaning is, that we make a blessing over the tzitzis...

45:14 Precisely the tzitzis are below, and seemingly one should make the blessing 'to wrap oneself' over the tzitzis. What is there to bless over something that is.. 'And you shall see it'? It is below. The eyes are below all the time. One should have wrapped oneself above. So why don't we put the tzitzis above and make the blessing? Why do we need to look down? What is in this? What can come out of this? So the Chasam Sofer explains that because the tzitzis are below, that is the main point and the purpose - that a person should lower his eyes downward all the time.

45:40 That is why this is the main thing, and we bless over the tzitzis, which are below, so that your eyes will be down, down, down. And then what Rav Chinena said will be understood, in Tractate Shabbos, page 63a: 'Whoever performs a mitzvah as it is stated is not told bad tidings.' You are not told a bad tiding if you do a mitzvah as it is stated. So this should give strength to a person who hears a tiding that is not good, that this is because perhaps he does not fulfill the mitzvos as they are stated.

46:08 One needs to merit to fulfill a mitzvah as it is stated, and then, in practice, they will not let him hear bad tidings. As is known, this matter of wrapping oneself in tzitzis, this matter is most important, as we said, to fulfill all the mitzvos, this is what one merits in practice. Only a person who has in mind to fulfill his obligation at the outset, and not after the fact. Because one who has it in mind after the fact - then only after the fact, if he had it in mind, did he fulfill his obligation of a positive mitzvah, as the Pri Megadim brought, in the Shulchan Aruch, siman 8, se'if 8.

46:40 As is known in the Tur and the Shulchan Aruch, one needs to fulfill the mitzvah at the outset, but if he had in mind after the fact only to fulfill a positive mitzvah, he has fulfilled his obligation. So the Bayis Chadash, Rabbeinu Yoel Sirkis, and the Mishnah Berurah brings it so too, in se'if katan 19, our holy teacher Rabbi Yoel Sirkis, son of Rabbi Shmuel, the author of the Bayis Chadash, may his merit protect us and all Israel our brothers, amen, the Bayis Chadash brings the reason why it is important to have this in mind at the outset and not after the fact.

47:05 And this is a very beautiful reason of the Bayis Chadash. The Bayis Chadash says that, in practice, there are three mitzvos in which one needs to have in mind at the outset and not after the fact, and their reason is written explicitly in the Torah. He brings, it is written: 'So that your generations will know that I made the Children of Israel dwell in sukkos.'

47:29 And he brings: 'So that the Torah of Hashem will be in your mouth' - that is about tefillin, that is the mitzvah of tefillin. About the mitzvah of tzitzis, it is: 'So that you will remember and do all My mitzvos', and 'So that the Torah of Hashem will be in your mouth'. Here there is 'so that', 'so that', 'so that' - 'telas' (three) times 'so that'. 'So that', 'so that', 'so that'. From here you learn that there is a complete obligation to have in mind at the outset, because the Torah has already given the reason. So you won't have it in mind at the outset? Have it in mind at the outset!

47:54 So that is what the Bayis Chadash brings, that for this reason, in these mitzvos one needs to have it in mind from the beginning, at the outset, before a person fulfills the mitzvah. But if he had it in mind after the fact - he has fulfilled his obligation. Their meaning is that the Torah explained explicitly that this is the meaning and the importance of these things, that they need to be done, because this is equal to all the Torah a person learns, and to remember all the mitzvos of Hashem.

48:20 'And your generations will know that I made the Children of Israel dwell in sukkos.' The thought is - that a person should think that the Holy One, blessed be He, is the One who tells you about each and every mitzvah and about each and every thing... And only then, in practice, can a person fulfill all the mitzvos of Hashem. And this, in practice, is the tallis, that a person wraps himself in a tallis. Because after a person wraps himself in a tallis, in practice he resembles an angel. Because we said that on the holy Shabbos day we wrap ourselves only in a tallis, which is not so on the other six weekdays, when a person is with both the tallis and the tefillin.

48:52 But on the holy Shabbos day and on Yom Kippur we resemble angels. And then, in practice, a person now rises and is supported above. Because the tallis, in practice, is like 'As an eagle stirs up its nest, over its young'. Which is an interesting thing. There are responsa, because then, in practice, the person turns into an eagle with the tallis, he can fly, fly and roam in the upper worlds - these are his wings. There is a matter that is said about Rabbi Yisrael Abuchatzeira and many tzaddikim who had this custom, that their tallis should be as large as possible, that it should cover a person's whole body as much as possible.

49:28 There is a great virtue in this, that the tallis should be as large as possible, to cover the whole body of the person. How great a thing there is in this. And they were very careful about this. And there were many holy ones who made it a custom... and to be very, very, very careful about this. The 'Minchas Elazar' of Munkatch - the Maharash of Ostropoli, may his merit protect us, is his grandfather - many great ones who were careful about this matter, that it be in holiness and that the tzitzis surround all the limbs.

49:53 So there are responsa of the author of the Halachos Ketanos, of Rabbi Yaakov Chagiz, part 1, siman 223. And there they asked him, in practice, why a person was not, in practice, created with wings. If there is so much importance that a person fulfill every mitzvah, then why does a person have no wings, why wasn't a person created with wings? Now a person already has a tallis, so he does not need wings. You have a tallis, you can wrap yourself in a tallis, and that's it.

50:19 You no longer need wings. Your tallis is your wings. So really, what is the reason? So he says - so that a person will also have reward for his steps, and also so that it will not be easy for a person to do evil. Because if he had wings now - he would commit sins faster. If that is how it is with legs, then all the more so with wings. So he says: and also so that he will have reward for his steps to fulfill the mitzvos. In the Jerusalem Talmud, Tractate Berachos, in the name of Rabbi Shimon bar Yochai, chapter 1, halachah 2, there Rabbi Shimon bar Yochai says that if he had been at Mount Sinai, he would have asked that a person have two mouths, so he could speak, hold a conversation, and learn Torah all the time without a break,

50:52 both pray and learn Torah. If you had two mouths you could do many things with them. So Rabbi Shimon says that if a person had two mouths, then how much lashon hara there would already be. If, when he has one mouth, he does so much damage with lashon hara, then with two mouths, all the more so. So one could also understand and expound from here that if people had wings, then, Heaven save us, how would this world look... if people looked like that, with wings? Simply frightening to imagine. We just need to thank Hashem that people are without wings.

51:18 So we have a tallis, and in practice it replaces the wings. The tallis a person has replaces his wings. To see people flying around like that with wings - it's funny. Everyone flying, running, cars, chaos - there would even be traffic jams in the sky... If you are already talking about wings, there is something that is a very, very great secret in the Torah and in general, and many do not know it.

52:03 And it is called the Chol bird, the phoenix. What is that? The Chol bird, the Chol bird, yes. The Chol bird, yes, right. There are several interesting things about it, if you say that it has lived since the creation of the world.

52:28 That is true (that it has lived since the creation of the world). It is called Urshina, that is its name. In Tractate Sanhedrin, page 108a, in Rashi, Rashi says Urshina is its name, the name of the Chol bird. It is written that its name is 'like the chol, many days'. That is in Iyov, chapter 29, verse 18. It is written there: 'like the chol, many days'. And there is in Bereishis Rabbah, parsha 19, there it is written that there is one bird (this bird) whose name is Chol, and it actually lives forever.

52:57 The Malbim there also says, in chapter 29, verse 18, that this bird burns up every thousand years and is renewed.. Rashi writes this in chapter 23, verse 5. Rashi explains that this eagle renews itself. He writes this too, that there is a bird that renews itself. He brings it in a Midrash Aggadah, that there is such a bird, an eagle, that renews itself every year, every hundred years - there are several opinions. Also in the Radak, Rabbi David Kimchi, he writes in the book of Michah, chapter 1, verse 16, and in the book of Yeshayahu, chapter 40, verse 31.

53:35 Those are two places where he brings almost the same thing. Or he brings, in the name of Rabbi Saadia Gaon, that it renews itself every ten years. And in Michah, chapter 1, verse 16, he brings that in practice it is replaced every few years - every twenty years or a hundred years. It is not so clear what the story there is, that they tell about some bird, an eagle that goes into the fire, and after it goes into the fire it is renewed again and becomes new, and it lives and does not die, this bird.

54:02 This bird, this eagle of King Shlomo - whether it is King Shlomo's eagle or not, there is no proof to explain it one way or the other. Because it is called an eagle - in the Midrash it is called an eagle, with King Shlomo it is called an eagle, and actually here in the verse it is called 'like an eagle'. From what I understood, I think it is the same one, that the Chol bird is Shlomo's eagle, and Shlomo's eagle is the Chol bird - that is what I think.

54:34 Because they call it an eagle, and there is no eagle that can carry such strength and so much as it carried King Shlomo. It is written that it would carry King Shlomo.. He built Tadmor in one day. The Midrash tells in Koheles Rabbah, parsha 2, that he went to Tadmor, 'and he built Tadmor'.. It was all in one day, he built it in one day. He went there, and built Tadmor there, and sat there, and did all that he did, all in one day.

55:00 And he rode on this eagle, he got up on this eagle, and rode on it and flew with it, and arrived in one moment. It could take him four hundred parsah in one moment. In a brief moment it would take him to a place. That is King Shlomo, that is this eagle. And is this eagle the same Chol bird? I think it is reasonable to assume it is the same one, that the eagle and the Chol bird are the same one.

55:26 In the Zohar, Parshas Pinchas, page 233, it is also told there about the Chol bird. It is this eagle, which would hover above them, over the head of Rabbi Pinchas, and came to reveal to them secrets of the Torah. Not that it would speak, but it would come. It took King Shlomo in order to take him, then, when he needed to catch Uza and Azai, these two, when he needed to catch them.

55:54 So it protected King Shlomo with its left wing and took hold of him. The Zohar says: 'nishra da rachamim' - the eagle is the attribute of mercy. The eagle symbolizes mercy. And it protected King Shlomo, who was in that place then, and it took him to Tadmor, and it was all in one day. That is how the Zohar tells about it, about this eagle. That is to say - this eagle appears, the commentators referred to it, and the Midrash, and the Zohar referred to it, and Rashi in Sanhedrin also called it Urshina, on page 108a (in Sanhedrin) he called it Urshina, by the name Urshina he called it.

56:24 That is to say, he paid attention to this bird. What I want to explain, that... what we said, that only good tidings can gladden a person, but one needs to know how to bring the tidings. As the Machzor Vitry brings, in siman 262, he brings that all the consolations, all the haftaros that are read from Shabbos Nachamu, from Tisha B'Av until Yom Kippur, go slowly, slowly, more joyful from portion to portion.

57:01 It does not go in joy slowly, rather it goes slowly, slowly - why? To gladden a person, you need to strengthen him slowly, slowly, and to encourage him slowly, slowly. And the greatest encouragement given to a person.. Don't come and tell a person now, tell him, today you are this.. tomorrow you are a prince, tomorrow you are a king - you'll drive him crazy. Tell him - give the person some strengthening for what he is today, so that tomorrow you can give him more of a hand, and he will be more in friendship with you, so that you strengthen him, encourage him, give him some hand, give him some kind of strengthening, be with him at eye level.

57:37 If you tell him something that he is not, then maybe he will run away from you. There needs to be something that fits. And therefore this thought, that what truly gives such a great message in the order of the portions, why precisely then to think this way? Because when a person comes to strengthen someone - give him strengthening, and the next day even more, and after that even more, and slowly, slowly you will rise, as we rise slowly, not all at once.

58:06 Because perhaps you are not encouraging him, and on the contrary - you are pushing him away. And there is a very great message in this, to learn from it and to think about it. And therefore, if we, with the help of Hashem, as we said at the beginning, may there be good tidings for everyone. Then, if there are good tidings, everyone will have wings, and everyone will be able to fly, everyone will be able to come close to Hashem, and there will be wings for everyone, which is, in practice, what we want: that the Holy One, blessed be He, should make there be good tidings for everyone, that there be help from Heaven.

58:44 I ask forgiveness of the honored public and of each and every one, for having spoken before you. May the Holy One, blessed be He, give everyone help from Heaven, length of days and years, blessings, successes, salvations, miracles and wonders. Forgiveness from each and every one, with the permission of the Rabbis, the tzaddikim, the Torah scholars. May the Holy One, blessed be He, give each one help from Heaven, and miracles and wonders, and all the wishes of the heart, and blessing and success in all matters, as Rabbi Yosef Yitzchak, the Rebbe, the Rayatz, Rabbi Yosef Yitzchak, writes, to always ask Hashem for visible and revealed good.

59:16 May it be His will that the Holy One, blessed be He, grant us this, that we merit the visible and revealed good, and that we merit the complete geulah speedily in our days, amen and amen. May the Holy One, blessed be He, bless everyone. I love you with a great love, yasher koach. Rabbi Chananya ben Akashya says: The Holy One, blessed be He, wanted to give merit to Israel...