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The Yanuka’s own words in this shiur, translated into English by Lehallel · 11,595 words · 54:07. Press a time to hear it said.
0:01 [unclear] is heard [unclear], Rabbi Pinchas opened: "A voice is heard in Ramah, lamentation, bitter weeping." "At the time the Sanctuary was destroyed and burned" - at that hour when our Sanctuary and our glory were destroyed for us. "A voice went out" - a voice went out, the voice of the Jewish people, the voice of the pain of the Jewish people, This voice went, and went, and went on its way, "and [unclear] upon the graves of the first Fathers."
0:28 This voice of the pain of the Jewish people, when they were murdered and [unclear] - this blood, this pain, this sorrow, went to the graves of the Fathers and said - this voice itself. "First Fathers" - our first forefathers, "you are lying asleep" - you are sleeping now "and you do not know the pain of the world" - you do not manage to understand the pain there is in the world. I will explain these words of the Zohar.
0:58 It is not really that, Heaven forbid, they truly do not know the pain of the world or these things; rather the meaning is that we ask them to awaken and to live with us, and to feel our pain, and to be with us in the exile we are in. It is not that they are there now and do not know what is happening in the world; rather the meaning is that we ask of them: show us your power, and use it here with us for good, and do not abandon us.
1:23 That is the meaning. So every time it says 'sleep', the meaning is not that they are like a person who is asleep; it does not mean that he is, Heaven forbid, dead. He is like a dead person, but if you wake him a little, he can feel everything that is around him. Rather, it is simply from their delight in the Garden of Eden and all that they merited, they were filled, and they rise higher and higher. And we need to remind them. That is why - what is the matter of saying a memorial (azkarah)? At a memorial we always mention, every time - we mention two things.
1:50 One: we mention the departed, and the second thing: they remind him to have mercy on us. Therefore a person may not leave his city before he asks for mercy at the holy ones who are [unclear] in his city, so that they do not accuse him. So here, these holy ones are in fact those of Chevron - our holy forefathers. "And you do not know the pain of the world" - you are not aware of this pain that there is in the world. "Your children, whom you raised in pain" - your children, who grew up in hardship and pain, "and you brought them into the faith of the Holy One, blessed be He" - and you brought them into faith in Hashem, all the stories and everything you went through.
2:26 "They were [unclear] and killed." Some of them died of illnesses, of plagues, of pestilence, by the sword, in what happened at the destruction. They died very harsh deaths, by Nebuchadnezzar, in the First Temple. There - "upon our necks we are pursued; we toil and are given no rest." He saw them as they were walking, and some of them had no load at all on their shoulder. He said to them: take the Torah scrolls, and fill them with gravel, gravel like this, like stones, big rocks like these, gravel, they put them on a Torah scroll, [unclear] to wrap these stones, and he would place it on every [unclear] and neck of each one, and whoever walked with it, until he could already [unclear], from the weight, from the force, like a stone [unclear].
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3:12 He put on them - he took all the scrolls, and turned them into sacks, and filled them with stones, big rocks, tied them, wrapped them, on the neck - "upon our necks we are pursued; we toil and are given no rest." That is what was said: "Upon our necks we are pursued; we toil and are given no rest." Why? He placed these rocks upon them, on the neck, to the point that [unclear] pulled them - they were dragged on the ground, they could not walk. [unclear], their neck [unclear] from this pain and from these sufferings.
3:38 That is what Nebuchadnezzar did. So some died by the sword, some in this way, some in that way. "And then they went into exile [unclear]" - they went into exile with their hands, as they went up, tied, they tied them behind, so that they would not pray, so that they would not do anything, so that they would not talk to one another. "They died of hunger" - some died of hunger, "and their houses were burned" - their houses were burned.
4:04 "Where is your mercy?" They asked: where is your mercy, our holy forefathers, where are you? Reveal yourselves for us. "Where is your faithfulness?" Where is your faithfulness? Everything you promised us - that you would not abandon us. "Arise, awaken for them" - go and see the pain of the children, see how steeped in pain they are. Pay attention to what happens immediately in Heaven. Immediately - of course, from here we see that this is a kind of prevailing.
4:30 We have a kind of prayer - of course, it is forbidden to pray in this way, this is only for tzaddikim, holy ones, who know how to pray - Hashem, blessed be He. This is called a prayer that is 'prevailing'. This prayer can prevail over the Holy One, blessed be He, and it is like Chanah who prayed; there one brings many proofs and evidence for why one wants Hashem's salvation and what the reason is for Hashem's salvation. So of course, after this prevailing, see immediately what happened.
4:55 "Immediately the Fathers and Mothers awoke" - immediately all the Fathers and the Mothers in fact awoke, and then they went up to Moshe. Rabbi Shimon bar Yochai calls Moshe Rabbeinu, as I mentioned yesterday, what is called the secret of Da'as, knowledge. The secret of Da'as - why? Because Moshe Rabbeinu is in fact the all-encompassing Da'as. He connects all the Jewish people with the Torah and the Holy One, blessed be He. That is why he is called the secret of Da'as. They said to him, they came to Moshe Rabbeinu, "Moshe, faithful shepherd" - Moshe, you are a shepherd.
5:26 "Where are the children?" Where are the children? Where are they? "Where did you leave them?" Where did you leave them? You are a leader, you are a shepherd of the flock, you cannot go anywhere. "Immediately Moshe awoke and went to Yehoshua." Immediately Moshe Rabbeinu comes and said to them: if you want me - I took - I gave them Yehoshua, I [unclear] him, let us ask Yehoshua. Yehoshua knows better than me. I gave them the way, I gave them the land as an inheritance, I gave them Yehoshua, to lead them, to [unclear] them, let us call Yehoshua.
5:56 Yes, but let us go to Yehoshua. He said to them, "[unclear], where are they?" - the children of Israel, "for the Holy One, blessed be He, placed me in charge of them, and I left [unclear]," where are they? Yehoshua, I gave you my children, I gave you all the Jewish people. [unclear]. "Yehoshua awoke and said" - Yehoshua came: Moshe, Moshe Rabbeinu, our teacher Moshe, [unclear]. I brought them to the Land of Israel, as we agreed - we agreed that they would arrive in the Land of Israel, they would be in the Land of Israel, and everything would be fine.
6:26 "And I divided the land for them by lot, as He commanded me." I divided the land for them according to the lots. The lots had to be cast to give them the land as an inheritance. I gave them all the lots. I gave them the inheritance. I did everything that was needed [unclear], and I went. "I left them all, each one on his inheritance and on his lot." And each one - in fact I gave each one his place, his resting place, his inheritance, his tribe. I divided all of them, I gave all of them.
6:52 There was no problem on my side; I do not know what you want. Well, they did not know what to do. They saw there is no answer with Moshe, no answer with Yehoshua, no answer [unclear]; immediately then they went up, all of them, to the Holy Land. They all came to the Land of Israel, they came to the Holy Land, they came to the Land of Israel themselves. "And they saw the whole land, that it was destroyed." They saw that the Land of Israel was destroyed, they saw all of it destroyed. "And no voice was heard in it" - they heard no voice at all. There was total silence here, desolation, no voice at all was heard.
7:23 "They went up to the Beis HaMikdash, the Holy Temple," they went up immediately to the Beis HaMikdash, they entered the Beis HaMikdash, and immediately - pay attention to what they saw. "And they saw it burning" - they saw that it was burning in a strong fire, blazing up to the very heavens. Immediately all of them began "weeping and eulogy" - they began to arouse mercy, they began to cry "until the voice of the bitterness of the weeping was heard up to the heights of heaven" - until the voice of this bitterness was heard up to the heart of the heavens.
7:51 For this was the secret of the Gates of Tears. "And all the angels above wept with them on high" - all the angels on high, all the upper ones, all the lower ones, all of them, wept with them, with the Jewish people, with the holy Fathers, with Moshe Rabbeinu, with Yehoshua. And pay attention to what happened from these weepings - how the Holy One, blessed be He... when they cry over the Temple, cry over [unclear], when they come before Hashem, blessed be He.
8:16 "The Holy One, blessed be He, awoke for them" - the Holy One, blessed be He awakens toward them and comes to them, "and He found them weeping bitterly with a voice of crying in the dust of the Sanctuary." He saw them crying, rolling in the ashes, like that, with everything they are going through. "He said to them" - Hashem, blessed be He, said to them: "Beloved of My soul, what are you doing here?" He said to them: My beloved ones, My children, what are you doing here?
8:40 What happened to you? How did you come to this? "What is My beloved doing in My house?" What are My beloved ones - all My beloved ones - doing here? What is said there is about Avraham Avinu - this is Avraham Avinu. He called His great beloved one - that is Avraham Avinu. Of course, the one who came at that moment, when they called him, is Avraham: "Avraham, the first elder, arose." Avraham Avinu is the first elder, who was the head of the speakers everywhere, the one who blesses the Jewish people and mentions the [unclear] of the Akeidah every day, and all the mercy flows in his merit every day.
9:13 "And he said before the Master of the world," he said before Hashem, blessed be He, "You know that I walked before You in truth." You know that I always walked in the way of truth, Master of the world. "Ten trials You tested me with, and I withstood them all." You tested me with ten trials. I withstood all the trials. I was tested in everything You wanted. He said to Him: "But my children, where are they?" But where are my children? "[unclear]" And did You not hear everything they did to them, everything the Jewish people said, all the self-sacrifice for my children.
9:43 "The Holy One, blessed be He, said to him: Avraham, beloved of My soul." Truly, Avraham Avinu, how much I love you - My soul. Avraham Avinu, how much Avraham is the beloved of My soul, [unclear]. "And the holy flesh has passed from upon you" - "they nullified the holy covenant against Me." We said: they nullified the holy covenant. They blemished My holy covenant. The holy covenant - the blemish of the covenant - and the meaning - there are several levels in this. The covenant too has all sorts of explanations.
10:12 The covenant too - this is called a blemish of the whole Torah. Any distance from the holy Torah, any blemish in the holy Torah is called a blemish of the covenant. A covenant is a bond. A bond is a connection. Any blemish in the bond with Hashem, blessed be He, is called a blemish of the covenant. Distance from Hashem in thought, in speech, in forbidden relations, in Shabbos, in neglect of Torah - this is a kind of blemish of the covenant. The more a person sins and transgresses the whole Torah, it is seen that he blemishes the whole Torah.
10:39 And of course the covenant [unclear], the holy covenant, is equal to the whole Torah, and equal to prayer. A person who neglects prayer, a person who does not pray and does not learn Torah, then he of course harms everything, and this is also idolatry and all the sins altogether. Therefore there are levels in this. But when we speak of the blemish of the covenant that the Zohar speaks of, when the Sages speak, the meaning is the blemish of the whole entire Torah. They blemish the bond and the faithfulness to Hashem, and this is called idolatry.
11:07 And also, of course, one can see this further, all the consequences, that this is holiness and the soul, etc., also along the way. And Hashem, blessed be He, says further: "They served idolatry" - they worshipped idolatry. "And because of this My anger grew strong against them; therefore My wrath was kindled." This is what they came to; this is what they brought upon themselves. And as I explained yesterday, the destruction of the Beis HaMikdash is over the deeds.
11:33 The teshuvah that is truly done, the crying, is over the deeds. We do not cry over wood, we do not cry over a house that was destroyed; we cry over our deeds. And we need to improve them. "And for your sake I had mercy on them so many times." He said to him: know that in your merit I took pity on them so many times. Each time I wanted again to [unclear], and again I said: I remembered you. "And they did not return before Me" - but they did not do teshuvah, they did not come to fix anything [unclear].
11:59 Everything I said - they did nothing. From here we can also learn how important it is to say the Akeidah every day. Every day that the merit of Avraham Avinu is mentioned, great and immense mercy is aroused, [unclear] in Heaven, in the merit of our holy forefathers - [unclear] - but especially the merit of Avraham and Yitzchak, which repairs and acts upon everything. "Once Avraham heard this" - as soon as Avraham Avinu heard this, pay attention to what Avraham said.
12:26 He said: "[unclear] for the sanctification of Your Name, all [unclear]." All those who were among the nations, in this exile, and they sinned and drew away, through what they went through - in poverty, in pain, in body, in soul - "[unclear]" until in fact You will have mercy to bring them back. That is to say, Avraham Avinu is in fact saying that the Jewish people, what they will go through - they will [unclear] to be among the nations, they will be among the exiles, they will suffer and have pain and poverty and subjugation and exile and sufferings and hardships, and all this in fact will atone for them for everything they did.
13:04 "[unclear]" - to all this, in fact, they all agreed: with Avraham, and the seven shepherds, and Moshe and Yehoshua, and then [unclear], and that is how it ended. That is to say, from here we see that we will come and look according to the words of the Midrash, and we will see that the Jewish people went through the Holocaust, went through hardships, went through sufferings in all the generations, the Inquisition, [unclear], everything they went through [unclear], these are the words of the Zohar.
13:31 That Hashem, blessed be He, said - that Avraham Avinu said: if so, [unclear] the sanctification of Your Name, they will go through the exiles, they will suffer pain and poverty and subjugation, everything that will pass over them - and this in fact is what will wipe away for them what they did before You. Pay attention, but there was one more there - this is our mother, who saw this pain, and she did not agree to this thing; for this too, she wanted to hurry and hasten the geulah.
13:58 "Rachel remained there" - Rachel remained there. I am explaining everything to you in my simple way, of course, in a simple form, without going into the secrets of the Zohar, and the secret of the Shechinah, and Binah, etc., because now is not the time; in fact I am saying it in a way [unclear]. "Rachel remained there" - there are of course awesome secrets here, awesome, awesome, in this matter. "She raised her voice in weeping, with bitterness - bitter weeping."
14:22 Rachel our mother began to cry, and she cried truly with such a cry - a bitter weeping. We know that... What is this bitter weeping? What is meant by 'bitter weeping'? Just as there is a trouble, and there is a trouble bound up with trouble, so just as there is a trouble that is in fact a trouble, when everyone sees a trouble, some problem or other, but there is a trouble that is in fact a trouble bound up with trouble. This is both a small trouble and a big trouble that gives birth to many troubles.
14:50 So when one says 'bitter weeping', the meaning - this is the meaning: crying, but this crying causes a greater pain as one remembers; it goes on and grows into a greater weeping. It is impossible to stop it. It draws the person into a longer crying. This is called bitter weeping. It is a crying that strikes with crying and strikes with crying. It does not end. It is impossible to console it. This is called bitter weeping. It is a crying that cannot be given consolation so that it stops.
15:19 May it not happen to anyone of Israel - a mourner, he cries over his dead lying before him, he cries a bitter weeping. It is impossible to stop him, to tell him: listen, settle yourself, they try to talk with him. He cannot settle himself now, because he - he cries a crying that doubles and doubles and doubles... this is called bitter weeping. And may it not be on anyone of the Jewish people - may "He swallow up death forever, and Hashem G-d wipe away tears from every face," [unclear], with Hashem's help.
15:44 All her crying - bitter weeping and bitter. "The Holy One, blessed be He, said: Rachel, why are you weeping?" What - why are you crying so much? She said before Him: Master of the world, how can I not cry, Master of the world? "My children, where are they?" Where are my children? "And what did they sin toward You?" What is their sin, what did they do before You? "The Holy One, blessed be He, said to her: They brought My rival before Me, and brought her into My house."
16:10 They brought in My rival - idolatry, which I am jealous over, which I do not allow to be. [unclear] - I am jealous, the jealousy of Hashem, blessed be He. I do not allow there to be idolatry in My house. These children brought idolatry into My house and truly blemished all their bond, all the portion, all My Kingship - they brought in idolatry. Then Rachel said [unclear], she [unclear] merit before Him. That is why we do Tikkun Rachel.
16:35 [unclear] the greatest and best resolution to take on this day: whoever wants to take on a good resolution that is salvations, and wonders, and blessings, and salvations, and [unclear], and wonders, everything - do Tikkun Chatzos. In a few minutes the destruction of the Beis HaMikdash, and this is salvation for everything. A person asks for the Beis HaMikdash; a person has a problem at home, he has a problem with peace in the home. He has a problem with the house itself: he does not manage to build the house, he does not manage to buy a house, he does not manage to have a livelihood - everything.
17:04 A person asks for the House of Hashem - [unclear] comes to his house. The same thing. Just as a person comes to pray in a minyan: 'You come to My house, I will come to your house.' You ask for My house - Hashem leaves for you in the house all that is needed. Arouse this - even to arouse it is great mercy in Heaven. Immediately Rachel our mother said: "And did I not do so?" Did I not do such a thing? 'I did even more: I brought my rival into my home' - I took this rival, my sister, and brought her into my house, for the match with Yaakov Avinu; I did it with self-sacrifice.
17:37 So You cannot come to have mercy? For we learned: at the time when it is written, 'And Yaakov told Rachel that he was her father's brother' - he said to her, [unclear], 'Will you marry me?' She said to him, [unclear] - 'I want to, but my sister - she is older than me' - I have a sister who is much older than me in age. She cannot pass over her, it is impossible. 'I am afraid of father, for he is a trickster' - my father is a trickster, he could switch and do some such thing [unclear].
18:05 Immediately - 'And Yaakov told Rachel that he was her father's brother' - 'in trickery' - he did trickery against trickery. Immediately 'he gave her signs' - Yaakov gave, he gave her signs. And this is the secret of these signs - these are all the signs of the geulah, all that is destined to be, all the secrets of these signs. And the union between Yaakov and Rachel. [unclear] Leah [unclear] entered, of course, to this day; and every night there is a union between Yaakov and Leah at midnight, and of course Rachel goes and weeps over the Jewish people.
18:33 Whoever makes the effort to say Tikkun Chatzos every night is asking for the Beis HaMikdash, and gives strength and illumination to Rachel so that she can unite with Yaakov, and especially one who prays at sunrise after that. Whoever merits both to do Tikkun Chatzos and also to pray at sunrise, who has both prayed Tikkun Chatzos and also [unclear] at sunrise - then Yaakov and Rachel Imenu unite.
18:59 Rachel said, '[unclear]' - now my sister could be put to shame, [unclear]. What will be? So she went and handed her the signs - she took the signs, all that she knew, and handed them over with self-sacrifice for her, and brought the rival into her home, and came to the Holy One, blessed be He; she says to Him, [unclear] [unclear] the messengers. 'And she went in and said before the Holy One, blessed be He': 'Did I not do so? I did more - I brought my rival into my home.' I did not do, Master of the World, as You did.
19:29 You brought in - but You took revenge; but I did not take revenge. 'And of You it is written: merciful and gracious, slow to anger.' You are even 'slow to anger', You are so great. I am not yet merciful like You, I am not yet on such a level of mercy as You. And I managed to [unclear] and to have mercy. You will not have mercy? 'Merciful and gracious'. 'It is for You to pass over their sins' - You need to pass over for them and wipe away all their sins, and forgive them and atone for them for everything. 'And with all that, she did not accept consolation.' Whatever the Holy One, blessed be He, said to her, she did not agree to accept consolation.
19:59 This is what is written: 'A voice is heard in Ramah.' She began to weep and weep, and He tried to console her, to explain to her this way, to have mercy, all kinds of ways, no, 'for he is not' - she did not want to accept consolation. She does not want to accept consolation. Why? What is her reason? 'Because he is not.' 'For the first days, the dwelling among them' - she wants the first days of the Shechinah; 'he is not'. She does not feel the Shechinah of the Jewish people, and the Temple. She wants His kingship, she wants the Shechinah.
20:24 'And He has departed on high.' 'And because he is not, among her and her children' - that the Holy One, blessed be He, is found with the Jewish people, is found with the children, all dwelling together. This is the greatest joy. She said: I want this. She does not want anything else. She does not want consolation. 'She did not accept consolation' - she did not agree to accept consolation from Hashem in any way. She wanted to see the restoration of the Land of Israel, the building of the Beis HaMikdash, the geulah - this is what she wanted to see now, in actual fact.
20:48 That is why we always mention her: Tikkun Rachel and Tikkun Leah. We always begin with Tikkun Rachel. Why? Because she is the most important one, and she is the one who acts, for she wants the salvation immediately, immediately, now. She wants it now, now, now - that the Jewish people return to the Land of Israel, and the Temple be built, and everything be rectified, and everything... now she wants it. She does not want any other time. 'Until He swore to her' - until Hashem, blessed be He, came and swore to her, as it is written: 'Thus says Hashem: Restrain your voice from weeping and your eyes from tears.'
21:19 What did He say to her? 'For there is reward for your deed.' You handed over the signs to Leah; you will receive a reward for this. And what is the reward? 'Says Hashem, and they shall return from the land of the enemy.' That's it: I will redeem them, and salvation and everything, as we have all asked. Pay attention. We have learned - how did we learn? 'Every single night, the bitter voice [unclear] of Zion', and every night, all the bitterness of Zion that is in Jerusalem 'is heard from the height of the firmament down below, and from below up to the firmament'.
21:51 If we could hear, every single night, when midnight comes, there are voices of strong cries that rise up and break through to the heart of the heavens from this place, from the place of the Temple. All these things are alive and enduring, know this - if we were holier, we could incline our ear, we would see with our eyes the fire up to the heart of the heavens, we would hear all the hooves of the horses, we would hear the swords, we would see the fire - everything is still standing. This is what I explained to you, that there is something called a reshimu and [unclear], and that the thing still stands and exists, and it has not departed.
22:23 It stands and exists as if it is really just like this. It is drawn; it is like a picture. Like when one draws on something, makes a drawing, a drawing of a figure, a portrait - then one removes this thing, and one wants to use the same page. Of the drawing there is a trace on that same thing which they had already erased, which they had drawn before. Now one sees, one looks, one sees: here is this drawing. This place is exactly like this, despite everything that was built here. And there are new things that were built here, and a new city, and everyone sees new construction here, and they put up all kinds of lamps and street lighting, and all the lanterns, and everything looks beautiful, but this is drawn on the reshimu of the destruction of the Beis HaMikdash, and this reshimu and this picture remain.
23:05 Whoever is [unclear] can merit to see it really, really - how the fire still burns, and the smoke, really like this, burning up to the heart of the heavens, and to hear the cries and these terrible voices which are heard from one end of the world to the other, every single night. As it says, 'Hashem roars from on high' - and this roar that is heard from above to below, from one end of the world to the other, 'and from His holy dwelling He gives forth His voice' - this is the Beis HaMikdash - and He gives His voice to the height of the firmament.
23:36 'He roars mightily over His dwelling place.' 'He roars mightily over His dwelling place' - that is three times, and corresponding to the watches of the night. 'At the beginning of the night she [unclear] in weeping' - at the beginning of the night the Shechinah begins to weep, 'and roars from the height of the firmament on high' - she roars, roars and weeps; 'she goes down below, to the place of the [unclear] altar' - she goes down below to the place of the altar, '[unclear]' - she sees all these places, that the Beis HaMikdash, the place of the altar, where they offered sacrifices, the Kohanim would go up, and the place was [unclear] in heaven, where Hashem, blessed be He - 'a lion would come down and eat the offering'.
24:13 A lion of fire would come down, a form of fire; in the First Temple they would really see, when the offering was desired before Hashem, they would really see tongues of fire. Such great Hashgachah. The source of this G-dly revelation, the altar [unclear] atones for us - and how does she see it? 'And she sees the place destroyed [unclear]' - and she sees it, that it is destroyed, and defiled with impurity. 'And no place is found' - and there is no pure place that remained in the Temple, nothing remained, nothing at all remained.
24:43 'She moans and wails, she shrieks with a bitter voice' - she begins to weep and to cry out, and says: 'My altar, my altar, my altar.' And 'my altar, my sustenance' - this is my altar, this is my sustenance, where they would offer sacrifices on me. Where is the abundance? Where is it? This is also all the abundance of the world. If the world knew - all this abundance - they would run now, the whole world, all the [unclear], all of them, would run now to build the Beis HaMikdash. All the nations of the world would run - not fighting us, but lifting us up with a crown, the whole Jewish people, and saying to us: come, explain to us what the Beis HaMikdash is, explain to us how to build it.
25:16 We want to do all we can to learn in the Beis HaMikdash. We want to live and not die. And then the plagues would cease from the world. And there would be no troubles, and there would be no hospitals. They would not need to deal with [unclear], no more illnesses in the world. No hospitals, [unclear]. They would take all the hospitals and turn them into beautiful hotels, a place of hospitality for the people going up to Jerusalem. They would not need to use hospitals any more; they would not do this thing at all.
25:41 All the nations of the world would come from all over the world to be healed and to see this miracle, the Beis HaMikdash, [unclear] understand this thing. Where is 'my altar' - 'my altar, my sustenance, [unclear]'. It used to satisfy me; all the abundance in the world would arrive here, the angels were nourished from it, all the blessing in the world was its abundance, and how many things were poured out on me - and now I see that there is nothing, there is nothing, nothing remained.
26:09 And the holy Shechinah says: 'All the holy mighty ones, the great appointed ones' - all the mighty angels, '[unclear] from you' - all the holy angels, all the ministers, all of them were happy from you, all of them received vitality from you. '[unclear]' - they were delighting and rejoicing in heaven, '[unclear] in the heights of the firmament' - of course, when the Beis HaMikdash was built. It is known that on that day when King Shlomo inaugurated the Beis HaMikdash, the Holy One, blessed be He, had no satisfaction in the world greater than on the day Adam HaRishon was created, greater than the people that came out of Egypt, greater than the receiving of the Torah, greater than everything - the day on which the Holy One, blessed be He, made the inauguration of the altar, the inauguration of the Beis HaMikdash.
26:52 [unclear] King Shlomo sits at the head of the Jewish people, giving glory and praise to Hashem, blessed be He. The whole Jewish people praise Hashem. The Beis HaMikdash has been built, and now Hashem, blessed be He, sees that He has a dwelling place in this world. The house - His house, blessed be He - this is as if the completeness and the rectification of the world; this is the highest and most exalted moment in the purpose of the world. So try to understand: if this moment is the highest and most exalted moment in the world, when the Beis HaMikdash was built, then all the more so, [unclear], Heaven forbid, that the Beis HaMikdash was destroyed - this is already the moment of the whole world, it is no longer worth anything.
27:32 'And now they have put upon you the corpses of holy pious ones' - the Shechinah looks and sees on the altar the bodies of holy pious ones, slaughtered on the altar; their blood is visible on the altar; holy children. 'My children [unclear], and woe is me [unclear]'. Where I need the blood of the offerings, the blood of pious ones is seen, found on top of the altar.
27:57 'And all the great appointed mighty ones fell from their places' - all the angels, all the mighty ones, have nothing to say to me about this; no one has an excuse to tell me. Even the angels - there are angels who are appointed over outside the Land; when a person leaves the Land of Israel there are angels that change over - not the same angels that guard him when he is in the Land of Israel - because when a person just leaves the Land, he is not in [unclear]; he is very, very far from Hashem, blessed be He, and then the watches change to other angels who accompany him outside, and precisely those angels that were outside the Land of Israel - even they were alarmed by this exile, that what happened happened to the Jewish people - even they, who are even outside,
28:38 they are on a lower level. The angels who are in the Land of Israel - they too were very, very shaken by what happened. [unclear] all the holy pious ones, at all that happened, [unclear], they all sat and wept. 'Those holy Er'elim', 'Behold, their Er'elim cried outside; the angels of peace weep bitterly', 'those holy Er'elim, upon whom the Holy Name was crowned', [unclear] the Name [unclear] was crowned upon them, 'and when they would rejoice and stand [unclear]', 'now it flew away from them and leapt up to the heights of heights' - with all this weeping that reached the heart of the heavens, 'and they remained [unclear] wailing' - they all remained weeping.
29:18 This is what is written: 'Behold, their Er'elam cried outside' - why is 'Er'elam' written without a Yud? 'cried outside' - when the letter Yud actually flew away from them, the knowledge departed from them, the wisdom departed from them. And the holy Shechinah continued and said: 'My altar, my altar' - my altar. 'Now [unclear] with the corpses of my children, the holy pious ones' - now You took - I would have wanted to receive offerings - You took the corpses of Your pious ones, Your holy children, You put them on the altar - is this what You came to offer on me?
29:48 I do not want this to be what is on me. 'They gave up their souls [unclear]' - they gave up their lives for You, Master of the World; 'You hid Yourself' 'until they found You', they came to seek You - and now where shall we find You, Master of the World? [unclear] - where is the fire? It was always, all the time, 'a constant fire shall burn on the altar'. 'She moans and wails, and opens with a sad voice' - the Shechinah was going and weeping and weeping over the cessation of the service of the Beis HaMikdash.
30:16 'Six thousand holy mighty ones' - there were six thousand, thousands of holy mighty ones and corresponding to all the six directions of the world, 'on every side of the four sides of the world' - and every side of the four directions of the world - those angels 'who would eat of the offering every day'. They would take in the Beis HaMikdash - not only the Kohanim and the Jewish people; everyone would see the miracle and there was vitality. Not only that. Rather, even for the holy angels there was such light and vitality, for all the angels. For the six thousand angels, the vitality from the whole entire world and everything there is in the world was only from the altar, only from the Beis HaMikdash.
30:52 And in fact they would eat from this part of the offerings, the angels. 'Those who used to eat of the offering' - every day they would take the part there was of the offering, and they would take from it the enormous light that came out of it. '[unclear]' - they would go down with the Shechinah and weep over this, because they too, in fact, they themselves were also diminished. '[unclear]' - they were diminished.
31:17 They were actually more, until they were diminished and [unclear], they too, from the destruction of the Beis HaMikdash. 'And even those who stand outside, [unclear]' - those angels 'who were nourished from the limbs and fats' - they were nourished from the limbs, from the offerings, from the fats, from the [unclear] of the Beis HaMikdash, from the offering, from the altar. 'At the beginning of the night they cry out and wail over the altar' - they would cry out and moan over the service of the Beis HaMikdash, over the service of the altar that was nullified.
31:47 'Woe to the donkey' 'that was threshing [unclear]' - and woe to the donkey [unclear] that actually worked threshing it, a place from which it was satisfied. [unclear] of the Queen. Who can at all see, or hear and see, from below upward and from above downward, to hear these terrible cries that were cried out by these holy angels over what they [unclear] in the heavens. And now, in fact, after that, [unclear] the holy Shechinah about what is going to be, about the King Mashiach, about King David.
32:22 'I see him, but not now; I behold him, but not near; a star has stepped forth from Yaakov, and a scepter has risen from Israel.' 'I see him' - [unclear] of the redemption [unclear]. He said: I see them, that they actually came out of this exile, yes - but 'not now', but at the end of days, the End of Days. Yes, because they have their time to come out. 'Six days there are in the world' - six days, that is, six days in the world are six thousand years of the world, and six thousand years.
32:48 'And the fourth day [unclear]' - the fourth day, '[unclear]' - on which the luminaries were created [unclear] - and the destruction of the Beis HaMikdash which departed, which was [unclear] years, and the evening of the fourth thousand was completed. 'Immediately the sun and the moon and the stars and the constellations [unclear]' - the sun and the stars and the moon and the constellations and everything in the world - everything became smaller and everything departed, the curse. As you see that there is in the world now, you can see every thing that is destroyed - its root is from the destruction of the Beis HaMikdash.
33:20 One sees trees that are dry, flowers that wilt, the heat of the scorching sun, illnesses that there are in the world, troubles that there are in the world, sufferings that there are in the world, every evil there is in the world, every curse there is in the world - this comes from the destruction of the Beis HaMikdash. The Sages say in Tractate Sotah, on page 49, that the world stands on the kedushah de-sidra and on 'yehei shmei rabba', every day of the world, each one [unclear] than the one before. But the kedushah de-sidra, 'amen, yehei shmei rabba' - this gives the Jewish people the hope and the strength to understand, to ask for the Name of Hashem. Because what was the Beis HaMikdash?
33:52 It magnifies the Name of Hashem. And we magnify the Name of Hashem by means of the praise, the tefillah, the [unclear], and 'amen, yehei shmei rabba' - this way, through this, we will nullify the curse [unclear]. 'And in it they departed, on the day of the fourth thousand'. [unclear] Rabbi Shimon, and said: 'Woe, that the exile is drawn out' - woe to this exile that goes on and on, 'And who can bear it?' - who can bear it? He said to him - he said to him - every time it says 'he said to him' with Rabbi Shimon, and it is not said who it is, it is Eliyahu.
34:17 I think it is here in the same context. [unclear], [unclear]. He said to him: what will be with you? 'If you knew how much trembling and confusion there was in all the firmaments' - if you knew that when the Second Temple was destroyed, how much [unclear] and confusion in all the firmaments in the heavens. 'At the time He decreed [unclear] upon Israel, [unclear] maidservant' - that He handed them over into the hands of that maidservant, with that [unclear], that Lilis, 'and to be enslaved under [unclear]'. For everything we see in the world is in fact all corresponding to the upper hosts.
34:50 We think that we see this world, and we see ministers and we see countries and so on, but in real truth one sees, one sees that above every thing in the world there is a minister, an angel who rules over it. As it is in the song of creation: for every thing that can be spoken of, they have an angel who speaks over them, for it is fitting to say that [unclear] and the [unclear] - each one that speaks: what is it? It is an angel or a minister in its own right; or the Rambam says that if it were fitting for it to speak - if, let's say, it had more time - then it could speak.
35:18 Each one has the [unclear] meaning that he understands. So likewise, in fact, every nation has its own minister. 'And behold, Egypt was traveling after them' - what is 'Egypt' that traveled after them? 'Egypt' - this means the angel of Egypt. When he was pursuing them, then they saw the Egyptians - 'And Israel saw Egypt dead on the seashore' - they saw the minister of Egypt. So this means, everything is through the ministers. So in fact it is also the same thing - that same Satan, that same Samech-Mem, that same woman, Lilis, his mate - she in fact, in their rule, she takes - she takes the rule of the Jewish people, and she subjugates them, subjugates them, and then in fact we feel that we are under a yoke - 'and a maidservant who inherits her mistress' -
36:00 and then one sees, in fact, exactly all the reversals that one sees in the world, that one sees, as it were - we see how [unclear] that we are the strongest people, Why? Because we are under that maidservant. And we need, in fact, to get out of the hands of the maidservant, and only then can we see in revelation and in power, and in the G-dly revelation. Therefore the work we need to do is that we increase in holiness, and increase in purity and in holiness and in tefillos, and then what happens is, she cannot hold us, from the power of the Torah and the tefillah. Why is she able to hold us?
36:35 Because when we are impure, and we are blemished and sinning, then she has a hold. She can take hold of us - the klipos, her destroyers. If they have power and dominion over us - our sadness, that we have sadness, in wailing, Wailing, 'yelalah', has the same letters as her. Lamed, yud, lamed - 'lei, li' - that is yelalah. Her whole essence is wailing, sadness, grief and sighing. When we are in sadness and grief and sighing, in wailing, then she rules. And the opposite: when we are in joy, for 'in joy you shall go out' - what is 'in joy you shall go out'?
37:04 In joy we can go out of that bondage of that Satan, that Lilith - we go out of them. When we are in joy we can go out of all the troubles and accomplish everything. So when we in fact increase in these holy things, we nullify her. We nullify her and nullify him, and then we... 'He swallowed wealth and vomits it up; G-d casts it out of his belly.' What is 'he swallowed wealth and vomits it up; G-d casts it out of his belly'? About whom is this said? That Satan, that destroyer - when we increase in holiness and purity and prayers, then we in fact touch him on his palate.
37:33 Now - the serpent, he swallowed the world. He swallowed it. And the primordial serpent is the Satan, and the serpent's skin - he swallowed the world. Everything we see, we see it in his curse. We see that the whole world is material, the whole world is coarse. We in fact increase in holiness, increase in prayer, increase in Torah, increase in prayer - we touch him on his palate. What do you do with a person's palate? You put something into his palate, and he vomits. He cannot hold it in - so it is with holiness, when we pray and sanctify ourselves and purify ourselves, engage in Torah, in prayer, in holiness, in much Torah, we cause him to vomit up everything he swallowed.
38:08 'He swallowed wealth and vomits it up' - and he causes it to be spat out, 'G-d casts it out of his belly' - we take out of his mouth, out of the serpent's filth, all the holiness and all the purity in the world, and then we in fact nullify that decree and those things, and merit the geulah. And therefore this is the great virtue: that everyone returns in teshuvah and does teshuvah and holiness, and they purify themselves and guard themselves and flee from all the desires of the vanity of this world, and sanctify and purify themselves as one must [unclear] 'At the time that He decreed and handed Israel over into the hand of that maidservant' - that the Holy One, blessed be He, handed over Israel to that maidservant, and [unclear] under her hand -
38:43 'At the time when they were writing notes in the firmament' - they were writing notes in the firmament. All the notes of the decrees - everything is in fact written above, and then there is the King's seal. 'Before they were sealed with the signet of the King's seal' - before the King's seal was made. 'The Holy One, blessed be He, called to all the hosts of heaven' - Hashem, blessed be He, called to all the heavens. And whom did He call? His scribe. He called Gavriel, with the scribe's inkhorn at his loins. He called the angel Gavriel.
39:08 He was in fact appointed over it, and therefore Gavriel is an angel of judgments, of gevuros, who is appointed over carrying out the notes and over sending them. And He said to him, 'Hold back the notes that have not been sealed.' Hold back the notes of the decrees that were not sealed, 'And I will weep over My children and make a eulogy and mourning for them' - I will weep over My children, make a eulogy and mourning. 'I adjure you, all the hosts of heaven' - and He adjured all the host of heaven.
39:35 'Leave me, and do not press to comfort me' - leave me, let me cry, and do not hurry, do not hurry to try to comfort me. As it is said, 'Therefore I said, look away from me, I will weep bitterly; do not hasten to comfort me over the ruin of the daughter of my people.' Do not hasten to comfort me over this, for it is too great to be comforted over. '[unclear] His house in the firmament of Aravos' - the Holy One, blessed be He, [unclear] His house in the upper firmament, which is called Aravos, 'And He found in it breaches and open windows' - He found in it breaches and open windows.
40:04 From the noise and from the force - here of course it is explained to us, that in fact from the sound of this weeping, from these roars, breaches and open windows were made. Hashem, blessed be He, opened and said, 'My children, My children, My beloved ones,' My beloved ones, My beloved children, 'I raised you,' 'and I carried you, as a father carries his son.' See how particular Hashem, blessed be He, is about our connection to Him - that there may not be idol worship, and there may not be distance from Him. One must always know that evil may not be done; sins may never ever be done.
40:36 And [unclear] - that one should always have fear of Heaven, that one should have red lines, that he should have no negotiation at all with the evil inclination, at all. Heaven forbid, he should be so clean - he has no... he has negotiation only over learning more, learning less, praying with kavanah - no, there is no negotiation over Heaven-forbid things, over [unclear], over what Hashem hates - not over [unclear], not over [unclear], none of those things. That is not up for negotiation at all - not lashon hara, none of those things. There is no negotiation with evil at all; there is no evil, Heaven forbid - that's not, not speaking of it, not thinking of it at all, no bad thoughts at all, not being in such a place at all.
41:08 One can perhaps think: 'I learned - I wanted to learn half an hour, oh no, I didn't want to learn an hour.' It was it was [unclear] - he wanted to sleep instead of that - it was [unclear] more hours. To be holy, [unclear] - see how much sorrow came about because of the destruction of the Beis HaMikdash. [unclear] - see, I taught you. 'I gave you dominion over all the nations of the world.' I gave you rule over all the nations of the world. All that you were - you, you were the kings.
41:36 'You sinned before Me, and how many sins I passed over for you.' You committed so many sins, and I forgave you. 'And because you are precious children, [unclear] before Me' - you are My children. And, [unclear] My children, He called to the four sides of the world, He called to the four directions of the world - there are four directions of the world, with angels appointed over them. We have Uriel, Michael, Gavriel and Refael. Uriel in fact corresponds to the east. Uriel is in the east. Why Uriel? Uriel is from the word 'or', light.
42:03 Uriel is in the east - the sun shines from the east. Uriel is in the east. Michael is in the south, [unclear] the sun, there in fact it [unclear] and comes down with its strength - that is Michael. Gavriel is in the north, in fact, as also 'from the north the evil shall break forth', and Gavriel in fact is the gevuros, and everything comes from there, Why? Because the sun is hidden from it, it does not shine on it, so everything there is with greater difficulty, so therefore Gavriel is gevuros, because the sun in fact is good - it is chesed, in that it shines, and Refael in fact is in the west - in fact all the healings flow and come from there.
42:38 'And I adjured them concerning you' - and I adjured them for your sake. 'East, east' - that is Uriel, 'I adjure you,' 'My children who are scattered in you' - the children who are scattered in you, 'Look at the features of their image' - look at their form. 'And how they changed and darkened in the afflictions that were done to them in you.' And how they changed in their afflictions, in what they do. That is what we are doing now - the sorrow. When we now do this - see the sorrow - we now afflict ourselves with fasting, and everyone sees our hardship and our pain, this repairs the image of G-d of every one of the Jewish people.
43:11 When we fast on Tishah B'Av, when we fast on Yom Kippur, sometimes on fast days, we in fact repair our likeness and image, our tzelem. We are moved; we [unclear] holy afflictions, pure afflictions. Our tzelem - they see our tzelem. The Holy One, blessed be He, says, 'Look at the features of their image.' The angels look at our tzelem, and they see. Whoever they see - whoever [unclear] G-d - the angels are afraid of him, even the Satan is very afraid of him, and he can do nothing to him - like Rabbi Yehoshua ben [unclear] and all the holy ones.
43:36 'And weep and eulogize over them' - grieve over them, weep, eulogize over them, guard them, so that they not go among the non-Jews, Heaven forbid. See how important it is to be careful not to mix with the non-Jews, not to go after them, Heaven forbid. My children, My children, 'When you were in My house, [unclear] in delights, in pleasures.' When you were in My house, with the Shechinah [unclear], you had delights, you had pleasures. No one really knows what pleasure is. Everything is gone and lost.
44:00 Real pleasures there were in the time of the Beis HaMikdash, when we ate meat in the Beis HaMikdash, when we in fact ate, drank wine in the time of the Beis HaMikdash, and there was such pleasure in drinking the wine, because there was joy in the world. There was no destruction in the world; we did not need to abstain from wine, not [unclear] from food, from meat; there was no fast, there was joy, there was freedom, there was such pleasure, they took delight, there was richness in the fruits, every fruit was pleasant, everything had taste, it was the purpose of creation, they truly enjoyed this world, there were delights, there were pleasures. Now that the Beis HaMikdash was destroyed, there is nothing - there is no richness in the fruits, no taste in the wine, no taste in the meat, nothing.
44:35 'You did not pay heed to Me.' You did not care about My honor - that I would give you all the delights and pleasures - you did not care about the honor. 'I decreed a decree with an oath' - I decreed the decree, and I keep it so. 'But I and you will go into exile.' I will go with them - the exile. We will go into exile; the exile will atone for this decree, and so the exile is the secret of the atonement of the matter of the Temple.
45:00 'Moshe, the faithful shepherd,' '[unclear] watch over My children, the holy flock [unclear] in your hand' - [unclear] watch over My children. 'East, east, awaken to Moshe,' 'and weep and eulogize over My children.' 'Mourning and eulogy shall be heard [unclear]' mourning and eulogy. '[unclear] I will hear and [unclear] with you' - Hashem said to them, '[unclear], I am with you.' 'My children, My children, beloved of My soul' - My beloved ones, 'How will you go in strong chains?' How will you go in such strong chains?
45:28 'Your hands behind you' - your hands are tied. 'Children who were raised in delights' - you were raised on all of you grew up on pleasures, on pampering; you are weak, you are not you are not a people that can stand up to such hardship. 'Children who were more precious than gold and sapphires,' you were more precious than gold and sapphires. 'My children, My children, pious and holy ones' - see how much Hashem loves us. 'How will they [unclear] into the hands of [unclear] that have no mercy at all?' How will holy ones, good and precious stones, such stones of Mine, be in the hands of such cruel ones, [unclear] who will not have mercy on them.
46:01 'The holy flesh of your body will be [unclear] and desecrated in the markets and [unclear]' - your holy flesh, your holy body, the Jewish people always has a holy body; every Jew has a very holy body, that [unclear] - even the farthest of the far, his body is very holy. Why? The moment, immediately when one enters the covenant of Avraham Avinu, the impure serpent departs from the person, and the holy Name is in fact revealed in him, and then in fact whoever [unclear] - everyone who [unclear] is nullified before us.
46:31 And then in fact, 'They have given [unclear] of Your servants [unclear] to the birds of the sky, [unclear] to the [unclear] of the earth.' My children, My children, [unclear] - He tore His royal purple robe - that this royal garment, so, [unclear], like this, over all [unclear]. as it is written, 'He has carried out His word.' 'South, south' - the angel Michael - 'I adjure you,' He adjured him. '[unclear] My children scattered in you' - that My children were scattered in you.
46:58 'Look at them' - look at them - 'how [unclear] their image' - look how their form has remained, how their faces already look, '[unclear] broken among the nations' - they are broken among nations. 'South, south, I adjure you,' 'awaken to Avraham My beloved' - awaken to the merit of Avraham Avinu. '[unclear] how his children fell' - tell him how his children fell in exile. 'and were scattered among those who hate them,' 'and weep and eulogize over them.'
47:23 'South, south, I adjure you' - He adjured him. 'Guard My children, the darlings of My soul.' Guard My children, My beloved ones. 'When they are scattered in you' - that they were scattered in you. 'North, north,' Gavriel the angel - 'north, north,' '[unclear] with a voice of weeping and eulogy and mourning and grief for My children,' 'and awaken [unclear]' - so He said to him - 'in grief over children,' 'and say to the one bound [unclear]' - tell Yitzchak, who was bound on the altar, who was rooted in the north, in gevurah, 'How his children [unclear]' - how the children [unclear] in exile - 'and how they fell by the sword,' that they fell by the sword, 'Do not say this and do not make it known to Yaakov their father,' Do not say this, do not let Yaakov their father know,
48:07 'lest the world be overturned in a moment' - so that the world not be overturned in a moment. Because Yaakov Avinu, as it is, [unclear] the pain of raising children. He knows what the pain of raising children is, all that is said about him with Yosef, and with the brothers - so he could overturn everything in one moment. But the time has still not yet come - [unclear] the house of Yaakov, who redeemed Avraham. 'West, west' - Refael the angel, 'awaken [unclear] of My children,' like this, over this pain - 'awaken to My beloved, My dove, My perfect one,' and the Shechinah, which is in the west.
48:37 'How her children go' - how her children go into exile - 'and how they are scattered to many sides.' 'My sister, My beloved' - My beloved, 'beloved of My soul,' 'What shall we do with our children?' What shall we do with our children? 'What will they do [unclear]?' What will they do in this exile alone? 'But My beloved, My sister, they are upon you.' He said to him - see this secret that He revealed to her. 'If it is your will' - if it rises in will, 'You are resting,' [unclear] you rest over them.
49:03 'Your wings spread out to the four sides.' Your wings will spread over them, in the four directions of the world. 'I adjure you, My only daughter,' '[unclear], and do not leave them.' Never leave them. 'And cover them, in the four sides of the world' - cover them. 'And if not, they will be lost from the world.' If, Heaven forbid, you do so, they will be lost from the world, they will not be able to. That is to say, all our life and all our hope is that the Shechinah is with us.
49:29 She rests over us as in the mitzvah of sending away the mother bird, the mother is over the children. But what is our way to do this? It is to remember her. Therefore it is very, very important to do Tikkun Chatzos. See how important a path this is, when the Jewish people awaken to do Tikkun Chatzos - if the whole Jewish people awakens to do Tikkun Chatzos, we will awaken more and more the Hashgachah of the Shechinah, of Rachel our mother, over us. See - everyone is stirred by this. [unclear] Israel [unclear].
49:59 'She raised her voice, and [unclear] thousand worlds trembled' - the whole world - [unclear] - eighteen thousand worlds. 'And the Holy One, blessed be He, [unclear]' - the Holy One, blessed be He, [unclear], 'A voice is heard in Ramah, lamentation, bitter weeping.' 'Rachel weeps for her children' - and the Holy One, blessed be He, then, 'And Hashem, G-d of Hosts, called on that day to weeping and to lamenting.' showing everything that was in heaven, in fact, '[unclear] eulogy' - showing everything that was there.
50:26 'until all the hosts of heaven thought that all the worlds would be overturned,' they thought that the world was about to be destroyed; the angels already said, it will be impossible to go on like this. These cries, these voices - there is no remedy here, how can one get out of such a thing? It is such a terrible and awesome thing, such fear - how can one get out of this? It is the daughter of Hashem, blessed be He, the holy Shechinah, here with us, lying in the dust, and the whole Jewish people suffering, in pain.
50:51 'The Holy One, blessed be He, said to the Assembly of Israel: I adjure you, My only daughter, Mine,' My daughter, My only one, '[unclear]' do not go, guard them. '[unclear] with them' - dwell with My children. The Shechinah said to Him - she said to Hashem, 'Master of the world, [unclear]' I cannot go to them, Master of the world. I cannot. '[unclear] I raised them, I set them right, I made them great.' I raised them, I set them right, I raised them.
51:17 'How can I see the enemies [unclear] them?' How can I see these enemies who are destroying them? I cannot be with them, I cannot see this, she cannot be in this pain. 'And You will forget us,' 'and You will forget us there,' You will forget us in exile - what will be? '[unclear]' - Hashem, blessed be He, swore to raise her up; He said to her, 'I will not leave you.' I will [unclear] you. I will not leave you. 'And [unclear] Israel' - He redeems Israel, 'and I will take them out of the exile' - I will take you out of the exile. See the words of Hashem, blessed be He.
51:47 As it is said, 'Thus says Hashem: Refrain your voice from weeping' - do not cry anymore, stop crying. What is 'refrain your voice from weeping'? [unclear] - you have no need to use it anymore, for [unclear]. 'And there is hope for your future, says Hashem.' He said to her: there is hope for your future, 'and the children shall return to their border.' 'And because of this she went out from before Him' - and this is the promise. The Shechinah agreed to go out into the world, to be with her.
52:13 'Once she went out from before Him' - as the Shechinah went out from before Hashem, blessed be He, 'The Holy One, blessed be He, began, over all the hosts of heaven,' He began, even over all the [unclear] of heaven, and said, 'How is the gold dimmed!' how, in fact, the look of the face that shone like gold will appear, 'all that lament in alef-beis' - the whole secret of the lament of Eichah, it begins with alef-beis; it corresponds to the secret of all the letters together; this repairs [unclear] all the Torah that we blemished.
52:40 'The Holy One, blessed be He, [unclear], said to her' - the Holy One, blessed be He, said to her, [unclear], He bound the Holy One, blessed be He, bound a covenant of love with the holy Shechinah and with the Jewish people, 'and the notes were sealed' - and then were sealed the notes of the decrees - how long, in fact, the Jewish people will be in exile, and so it remained. In fact, this is the thing: that we pray to the Holy One, blessed be He, that He not abandon us, that He not [unclear] the covenant of our forefathers, that He fulfill all these promises that He promises us, that we will merit, and that Hashem, blessed be He, redeem us with a complete redemption, with an uplifted hand.
53:14 Hashem, blessed be He, [unclear] everyone; may you have good tidings, [unclear]. Now one can read a little Iyov - whoever wants to read Iyov, more kinos, and pray on the ground as much as you can - pray, it is a time of favor to ask all the requests, everything you need. Go off alone with Hashem, blessed be He; ask with your own mouth, in your own language, everything you need, everything you need to ask for. Ask for it - it is a time of favor - even a few minutes; sit on the ground, ask a few requests.
53:41 We will sit now together, we will ask, we will sit with you a few minutes; after that one can say Kaddish, and whoever wants can stay and read kinos - so as not to hold up the prayer leader. The Minchah prayer is at a quarter to seven - the Minchah prayer, and with Hashem's help, may we have good tidings, and by then may we be redeemed with an uplifted hand. Amen. Good tidings, protection and safeguarding for all the Jewish people. Amen.
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