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The Yanuka’s own words in this shiur, translated into English by Lehallel · 12,036 words · 1:00:28. Press a time to hear it said.
0:00 (One needs a heart) that is not of this world for these days There is no understanding at all of what we are entering Where we are going, what we lost, what is missing, what is needed.. They do not understand these days at all What this day is, what the.. is Good Five things happened on the 17th of Tammuz, on the seventeenth of Tammuz: the Tablets were broken - in the Mishnah, Tractate Taanis chapter 4, mishnah 6 also in the Bavli, page 26a and in the Yerushalmi, chapter 4, halachah 5, in the Yerushalmi Look what happened: the Tablets were broken, and the Tamid, the daily offering, was stopped and the city was breached, and Apostomos the wicked burned the Torah It is not simple Also the Tablets were broken Why were the Tablets broken?
1:35 After all, Moshe Rabbeinu went up to give us the Torah and the breaking of the Tablets - came about from the sin of the Golden Calf because they did not want to wait for the leader, for Moshe Rabbeinu through this came about - the blemish of the sin of the Calf the Tablets were broken and the Torah was forgotten and all this only because they did not want to wait for Moshe Rabbeinu to be with them - they did not want to they wanted to see it in actual fact but the betrayal of the leader, the forgetting of the leader that caused the breaking of the Tablets to happen And for this, every single year we need to be in sorrow and to fast and to weep to Hashem over the breaking of the Tablets
2:28 and also the Tamid was stopped for us, and also the city was breached and also Apostomos the wicked burned the Torah and Rav Acha says that it was at the crossing of Lod in the Yerushalmi, chapter 4, halachah 5 near Lod, there it was, the crossing of Lod and an idol was set up in the Heichal - in the Mishnah (there) the Bartenura brings two Amoraim disagree about it One says it was in the days of Menashe, who set up an idol in the Heichal and that it was Apostomos, of the Greek officers And all this was on that same bitter and hasty day, the 17th of Tammuz according to the Bavli in Taanis, on page 28b also in Rosh Hashanah, on page 18b in Taanis, where Rava says, at the end of the page, on page 28b
3:26 So Rava says, and brings what is written in Yirmiyahu which is written in Yirmiyahu chapter 39; it is written twice in Yirmiyahu chapter 39 verse 2 and chapter 52 verse 6 there is a chapter: 'In the fourth month, on the ninth of the month' 'and the famine grew strong in the city, and there was no bread for the people of the land' So after that it is written, in the seventh verse it is written 'and the city was breached' - as if to say the wall was breached So here, the city was breached - the walls were broken, and then all this happened So the Bavli holds that the walls were broken on the 9th of Tammuz this is the reasoning, that it was on the 9th and it was not on the 17th Then the Yerushalmi says, according to Rabbi Tanchum Chanilai
4:11 in chapter 4, halachah 5, he said that it was also on the 17th only there was a confusion in the reckoning - that is to say a confusion in the reckoning from the troubles, from the distress, from the hardship all that the Jewish people went through, so they erred in the reckoning And the meaning of 'they erred in the reckoning' is that they did not even have a settled mind to understand what happened to even remember the difference between the 9th and the 17th this is a very big difference, this, it is not a difference of one day..
4:44 it is just to understand that the troubles drove them out of their minds from how much they went through at all This Yerushalmi is very important And now, according to the secret, the hidden meaning, of what happened at all it is a separation between Malchus and Zeir Anpin For Malchus - that is the Beis HaMikdash, the Holy Temple in the Zohar, Raaya Mehemna, on page 253 in the Zohar on Pinchas, side b, so Rabbi Shimon says that the Beis HaMikdash - is the secret of Malchus and the Jewish people - is Zeir Anpin which unites with Malchus together - which is what will be when Mashiach comes Malchus and Zeir Anpin together which is only when our righteous Mashiach comes And when a breach was made in the walls a separation was made between Malchus and Zeir Anpin
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5:27 this is the main force of the exile it comes from this, that there is no connection with Malchus and all our work - is to connect and to raise Malchus back to the Keser, the crown, of Zeir Anpin so that there will no longer be such separation and exile and distance and all the Jewish people will be united Now, because of all the sorrow and the subjugation - there is a weakening in Torah And then it will be understood in practice; there is a question - that everyone keeps asking and saying: 'If the Torah is the most important thing, everything, then how is it that the Jewish people have sorrow in learning, and they learn in sorrow?'
5:58 So look what Eliyahu HaNavi, may he be remembered for good, writes in Tanna Devei Eliyahu Zuta, in chapter 4 it is written that 'from the day the Tablets were broken it was decreed on Israel that they engage in Torah, well, that they engage in Torah he said that they engage in Torah in a very, very hard way in sorrow, in subjugation, in wandering, in being tossed about out of hardship, and out of having no food' - these are all the things he lists Look how many things: also sorrow also hardship, also wandering, also being tossed about also because they have no settled mind to learn their minds are confused, and they have no food and out of this they will sit and learn the Torah - this was decreed on them From what was it decreed on them - from the breaking of the Tablets
6:52 that the Tablets were broken - this is how the Torah is learned That is to say, all our learning today has to be in one of these ways either a person is in sorrow or one (person) is in subjugation or he has no settled mind or his mind is confused or he does not manage to sit and learn and everything he goes through, it is all one with the other, and all this was decreed only only because the Tablets were broken And why were the Tablets broken?
7:17 Because, as we said, they did not wait for Moshe Rabbeinu that they did not want the leader - you did not want Moshe you did not see fit to want Moshe Rabbeinu so if you do not want Moshe Rabbeinu then no problem, your Tablets broke so here you go, here is sorrow, hardship wandering, subjugation, being tossed about, this is turmoil - that they cannot learn and they have no food the Jewish people, and out of this they will learn the Torah And this is what Eliyahu says, that because they were broken by the merit of this we learn This is written in Midrash Tanchuma, in Parshas Noach, in siman 3 'The people who walk in darkness have seen a great light' in the prophet Yeshayahu, in chapter 1 verse 9 It has a great meaning, it is not a reversed thing
8:05 in chapter 9 verse 1 What is 'the people who walk in darkness have seen a great light'? It is those who sit and learn the Oral Torah out of sorrow and hardship and poverty for whom it is hard to learn the Torah out of this, that they learn the Torah like this they are the ones who will see the great light This is, thank G-d, all the students here all the Jewish people, who sit and learn the Torah and it is hard and difficult for them in the learning out of the learning and the difficulty - this is the learning that will build for us our Holy Temple and our glory They are the ones who save the generation they are the ones who save the world Not the sinners and the madmen who go about today
8:41 and everyone honors them, who go about bareheaded and go about without the fear of Hashem, and so they do... Only one who sits and learns out of hardship the avrech with his self-sacrifice, learning, and it is hard for him, and he goes back, and learns again and expenses and things and his books and everything that is hard for him, that is the learning that is the learning that will build the Beis HaMikdash But do not be in sorrow about your life rather, remember that it is because of the breaking of the Tablets that is the reason for this sorrow, and you, perhaps, will pray over the breaking of the Tablets So what will you pray for? It is impossible to put glue and bring back the Tablets rather, pray for the leader seek Moshe Rabbeinu
9:21 had they drawn close to Moshe Rabbeinu and not wanted the Calf then in any case this would no longer have happened And then in fact, after all, why does the Holy One, blessed be He why do the Sages say 'A man shall not teach his son Greek wisdom' What is Greek wisdom? It is a blemish in the Holy Tongue As our Rabbis taught: when Yochanan went out to fight Onkelos was outside and Aristobulus was inside In Bava Kamma on page 82 it was the reverse, side b he was inside, Yochanan Hyrkanos inside, and Aristobulus was outside In Menachos on page 64b and in Sotah on page 49b it was the reverse: he was outside and this one was inside There are differences in this, but now one can expound something else in this There is something very tremendous in this
10:12 that they would lower dinars to them each time And then a certain old Greek man came who said to them As long as they offer the daily offerings, you will not be able to defeat them So what did they do to them? They lowered to them they put inside for them the swi.. that this animal, swi... And as they put it in, it dug in its hooves it reached halfway up the wall, it dug in its hooves and then the Land of Israel quaked four hundred parsah by four hundred parsah Now, swi.. - in Vayikra Rabbah, in Parshas Shemini parsha 13, so it is written there that the legion of Rome, which used to make this swi.. is the symbol of the Romans it is the symbol of Edom, this swi..
10:55 it is a symbol of Edom, a symbol of Edom because it is a symbol of Edom, it is the symbol of the Romans They destroyed the Beis HaMikdash therefore they strengthen this one against that one these impure ones - the wicked Now, the moment it reached halfway up the wall and it dug in its hooves - then the Land of Israel quaked four hundred parsah by four hundred parsah Now, understand: four hundred parsah - this is something that cannot be grasped After all, one parsah - is four mil and one mil - how much is a mil? We have the opinion of the Rambam, it is nine hundred and twelve meters the opinion of Rabbi Chaim Naeh, it is nine hundred and sixty (meters) the opinion of the Chazon Ish, it is - one point fifty-two
11:31 Now times four - that is four mil so here it comes out four hundred that is one thousand six hundred mil it comes out one thousand six hundred mil Think, how much is one thousand six hundred mil? One thousand six hundred mil, now this is a parsah how many parsahs is four hundred parsah by four hundred parsah? That is three million two hundred thousand amos three million two hundred thousand amos this is the Land of Israel quaking, four hundred parsah by four hundred parsah the whole Land of Israel quakes - only from fear because some swi.. like that came and dug in its hooves and this is three million two hundred thousand amos - the whole world quaked This is according to the Chazon Ish - I go with the most stringent one point fifty-two
12:06 the whole Land of Israel quaked, only because it dug.. What happened that was so much? Today there are look what goes on there, what monsters there are there and it only dug in its hooves This shows the holiness that was there This shows the level we were on at all and the distance we are in and we have gone so, so, so far away to such an extent that the outside forces have dominion to be there at all and to bring us to a state - look who is in the house of Hashem how the Land of Israel looks.. from fear Over this one must weep on the 17th of Tammuz And this is the beginning, because this is the 17th of Tammuz and this is the pain, this is the sorrow, over this we weep
12:52 over this in sorrow, over all the things that the Torah was burned, and over the Tamid being stopped and we no longer have the connection over this, that we went far away and there is separation from Malchus And the way to bring it back is only through prayer it is only through a request before Hashem And then this time comes when there is this 'Ketev', which rules which is another harmful force - may Hashem protect us that it receives its nourishment When do the outside forces receive power?
13:21 When there is the absence of Hashem's light and of the Beis HaMikdash when there is no house of Hashem, no Beis HaMikdash, then the outside forces have power When is the power of the outside forces greatest? When? At the time when there is the destruction when they laid hands on the house of Hashem so that is their power Now, when do they take the power? At this time; so whom does the Holy One, blessed be He, send? this 'Ketev', the 'bitter Ketev' Now, so that you understand, the 'Ketev' is something that..
13:49 it is a curse, that the Holy One, blessed be He, cursed in the Torah in the Book of Devarim, in Parshas Haazinu in chapter 32 verse 24: 'Wasted by hunger, devoured by fiery plague and bitter destruction (Ketev) and the teeth of beasts I will send against them, with the venom of those that crawl in the dust' What does it mean? That this 'Ketev' which the Holy One, blessed be He, sends, which comes from a curse is sent at such a time when there is something that pained the Holy One, blessed be He because of which He will send the 'Ketev' and this 'Ketev' is harmful, harmful harmful.
14:30 In Berachos, on page 5a Rashi explains, he brings the Gemara in Pesachim, on page 111b that it is the noonday demon a demon whose time is at noon And where there are the Midrashim as whoever knows Midrash Rabbah, parsha 12 and Midrash Shocher Tov, siman 91 and Midrash Tanchuma, Naso, in siman 23 there it is written in the name of Reish Lakish and Rabbi Yochanan Rabbi Yochanan describes it he says that it is all scales upon scales hairs upon hairs, so he says its appearance is scales upon scales, hairs upon hairs and whoever sees it, may the Merciful One save us cannot survive that sight Reish Lakish says that it is not inside its heart, it is not on its heart and whoever sees this eye also cannot see So Rabbi Yossi says in the name of Rav Huna
15:19 he explains there what is meant: when is its time? that he says that it rules he says it does not rule so its rule is from the 4th hour to the 9th hour that it rules during the day and its time, he says, it is not found not in the sun and not in the shade but between the sun and the shade this is the source of Rabbi Yossi of Rav Huna in the name of Rabbi Yossi there it can rule, between sun and shade there it is found, between the sun and the shade and there is its rule and there is its nourishment and from there is its power and from there it can do harm, there between the shadows Rabbi Yair Bacharach in 'Mekor Chaim' siman 551, se'if 18, brings that one must be careful of the small shadows, of the small shadows
16:02 which are these shadows that one sometimes sees a person now sits and he sees a shadow in the daytime and then he sees something like this - light and shade there the harm can be that if a person stands there he can come to harm So in Pesachim, page 111b it says that from the beginning of the month until the 16th of the month is the time that it rules but this is not the halachah In the Shulchan Aruch he brought it in siman 551, se'if 18 also the Beis Yosef, he brought that its time is between the 4th and the 9th, and between the 17th and Tisha B'Av so he brought it, at the time of the caution that one must be careful about walking at this time, not to walk alone and they should be careful not to strike the students in those days
16:42 in those days, to strike the students so that there should not be, Heaven forbid... So the 'Rokeach' also brings it, in siman 309 and Rabbi Yitzchak of Tyrnau in 'Sefer HaMinhagim' also to be careful of this, and so brought the 'Pri Megadim' - he brought a new point about this that it is not only that they be careful in those days in those hours, but in those days because he says that the wording of the Shulchan Aruch is to be careful 'in those days' so all the days one must be careful not only to be careful in the hours, but in the days therefore be careful the whole time of these days do not think only of the hour that it will harm all the days one must be careful, also in the days and all this time one must be careful
17:12 not only in these hours one must be very careful about this So the 'Levush' brought there, there that what one must be careful about in general - is that the father should not strike his son this too one must be careful about, not only he added also the father, that a father should be careful not to strike his son for many are not careful about this he thinks to give his son some blow but this too is very dangerous so also he should not take the son and should not give even a small blow to his son so a father too should be careful about striking his son And also the 'Shibbolei HaLeket' brought it in siman 263, and so did all of them the meaning and the caution, to be careful not to strike, Heaven forbid, not to raise a hand
17:46 The Gaon of Butchatch, may his merit protect us, the 'Eshel Avraham' he writes there in siman 551, se'if 18 so he brought that really I do not know what is meant by what he says he says that one need not be afraid to strike because a blow - one can control a blow so that the blow will not be so strong... he says it is not the internal organs perhaps to understand something else, that this is the meaning of striking, or something The Maharsham of Brezhan in 'Daas Torah' also there he brings another thing he says that if there is a mezuzah, then the striking will not harm Well, so there is no need to strike, but it is not...
18:21 it is not that this is support that one must strike something but it is in order to bring a person to never strike There was once, that the holy Baal Shem Tov saw a student of his - that he was full of bruises in Heaven He went up to Heaven, he did some contemplation he saw a student of his full of bruises so he was shaken, so that he woke up he wanted to call the student, that this student should come to him so he saw him whole so he said to him: 'I saw you above - that you are full of bruises; how?
18:49 Did you do - some sin or something?' He said: 'No', he could not understand until he understood that one of the students of the Baal Shem Tov, so to speak told him that he would beat him black and blue from the words he said to him, that he would beat him black and blue in Heaven they counted it for him as if he had beaten him black and blue, only from speech You told someone that you would beat him black and blue in Heaven you look as if you had beaten so-and-so black and blue so he said to him, only from the speech and with this he left him black and blue Look what this is, look how much power speech has And one must be careful in general. And from all this, that the Holy One, blessed be He...
19:28 When will the Holy One, blessed be He, remove these harmful forces from us? Ketev, or all of this? When they will ask for His house, for His house Therefore at this time the Holy One, blessed be He, sends harmful forces so that they will be afraid and ask for His Kingship they will ask for His house they will ask for His Kingship, for His Name and then He will remove the harmful forces He will not bring Ketev at another time He will bring it at this time when everyone will be afraid, when there are people in fear now He brings Ketev Why must one be afraid now of Ketev?
20:02 Rather, one must think that the meaning of this Ketev is to bring us, so that we will think about the house of Hashem let us not wait for the time when there will again be exile and again sorrow, and again exile and again sorrow, which is, which is all the distance Now, the Holy One, blessed be He - look what a thing Now, this is how we will explain it to you: that we, the Jewish people, were after all the people of Hashem, in the greatest closeness He was with us, He did not leave us we merited to go out of Egypt, He took us out He did signs and wonders with us After that we arrived, we went out of Egypt He made the Tent of Meeting for us He gave us the Tent of Meeting, there was the Mishkan
20:45 From when they entered the Land, the bamos, the private altars, were forbidden the bamos were not permitted in Tractate Zevachim, page 118b Now there is no longer any permission for a bamah Now, there was the Mishkan, there was the Tent of Meeting After that there was Gilgal which had the law of a great bamah it was not the law of a great bamah the bamos were not forbidden After that the Holy One, blessed be He, gave the Mishkan of Shiloh and then the bamos were forbidden - once again three hundred and sixty-nine years, and the bamos were forbidden After that, once again we moved to Nov that is another thirteen years and then Givon after that, that is another forty-four years together that is fifty-seven years And after that, when the Mishkan of Shiloh was destroyed
21:22 what happened with Eli and all three hundred and sixty-nine years it stood And then in Nov and in Givon there was the law of a great bamah both in Nov and in Givon, this too is the law of a great bamah it was not again that the bamos were forbidden So then it was possible, it had the law of a great bamah And after that the First Beis HaMikdash was built and the Second Beis HaMikdash, and again the bamos were forbidden forever and they have no permission ever in Tractate Megillah, page 10a there is no permission at all for bamos ever From then until today it is over, there is no more bamah And since, after the Ark was hidden - in Sotah, page 9a that the Ark was already hidden in the tunnels, and it was not permitted
21:58 we remained desolate, without anything We have nothing We have no First Temple We have no Second Temple and we have nothing We can only hold on a little to Torah, pray a little snatch a mitzvah here a little, whatever is possible ask something of Hashem, that it be clean and pure something.. Where is that closeness of the Mishkan of the great and holy House Where is the Mishkan of Hashem?
22:26 Where is the place where one can come to bring an offering? Where? Where? Nothing - we have no permission for a bamah We have nothing, the bamos were forbidden You have no way to come close to Hashem It is only through the Torah and only through prayer You have no other way to come close to the Creator, blessed be He And let people not tell stories whoever has no Torah in him and whoever has no prayer in him has no way to come close to the One Who created the world he has no way, nothing at all everything, the gate, everything is closed The way is only through prayer and only through the Torah that the more a person prays and learns and prays and learns and prays and prays and prays and learns - only then will he be able to reach Hashem.
23:10 Now, here I have a tremendous new insight, that's it Now, listen to something very important Now this will be understood Now this will be understood. After all, we said that it is impossible to attain the...
23:36 After all, the Jewish people had this sorrow and only through - since the Beis HaMikdash was destroyed we have only to hold on to prayer and through the learning; 'a person's table atones', etc. And then in practice what the Beis Yosef... will be understood he brings the Shibbolei HaLeket, siman 112 In the Beis Yosef he says that the Jewish people after all, when King Shlomo said that he built the Beis HaMikdash then they closed and said 'Who builds Jerusalem' the closing 'Who builds Jerusalem' - they said 'Who builds Jerusalem' immediately after that, after 'Who builds Jerusalem' that the Jewish people were at the splitting of the Sea and saw 'This is my G-d and I will glorify Him' and said 'for we hoped and looked for Your salvation' they closed with 'Who causes the horn of salvation to sprout'
24:16 Since the Jewish people were in Egypt and prayed, 'and their cry went up', etc. then they said 'Who hears prayer' When Hashem let the Shechinah descend to the Mishkan then they said 'Who returns His Shechinah to Zion' - corresponding to all this And all the prayer in fact, from 'Who builds Jerusalem' until we say 'the offspring of David Your servant' and 'Who hears prayer' all this happened only and solely from prayer The meaning of the..
24:41 Pay attention to what the Beis Yosef says he brings the Shibbolei HaLeket which brings a 'Midrash Aggadah' and says the meaning Pay attention: 'Who builds Jerusalem' this is what King Shlomo built that then they closed with 'Who builds Jerusalem' this is the prayer of King Shlomo After that, 'for we hoped and looked for Your salvation' - this is the Song of the Sea the Jewish people lift their eyes on high - this is song and then 'Who causes the horn of salvation to sprout' After that, the Jewish people were in Egypt 'and their cry went up' - this is 'Who hears prayer' we close with 'Who hears prayer' After that the Shechinah returns to the Mishkan 'Who returns His Shechinah to Zion' That is to say, all the prayer returned the Shechinah to us That is to say, after there was 'Who builds Jerusalem'...
25:18 the prayer actually drew down the 'Who returns His Shechinah to Zion' After we closed with 'Who hears prayer' immediately after that, what came? 'Who returns His Shechinah to Zion' That is to say, only through prayer will it be possible to return the Shechinah into our midst but this is only through prayer alone. Only through prayer with strength - that they pray it with strength, only this can bring about the redemption Try as much as possible to awaken, to awaken a little like this not to think about the clock, not to think about home not to think about anything one only needs to think about the learning now, to see this, the building of Jerusalem everything that was there this all happened, the Jewish people saw it everyone saw it, the whole people saw it everyone, everyone once lived it
26:03 the prayer that made everything sprout and brought it about it brought about all the awesome things all the salvations, all the miracles, all the wonders everything was brought about only and solely by the power of the prayer of the Jewish people. Now, the Jewish people prayed, everyone prays they stand before the Holy One, blessed be He, and then at that same time that we pray, we ask the Holy One, blessed be He there are some months one needs to take Now, within a month - twelve months In the month itself, every day we have the thirty (days in the month) and we have the thirty-one (days in the month) And then the day divides in the week into six (days) and one more day, the seventh day, this this is twenty-four (days without the Shabbosos)
26:36 And after that, twenty-six - this is the Name Havayah, blessed be He And to reach the Name of Hashem - this is two Shabbosos (twenty-six) and two more Shabbosos, then immediately they were redeemed that twenty-four of the month joined with two more Shabbosos then it will be twenty-six - one Shabbos. Now, if all the Jewish people pray together and ask the Holy One, blessed be He then there will be a union of the month of Nissan and the month of Iyar You know, because after all Esav took two months Esav took Tammuz and Av.
27:06 Tammuz and Av - Esav took them in the Zohar, Yisro, page 78b Rabbi Shimon said - he says that Esav took two months Esav took the month of Tammuz and the month of Av and Yaakov Avinu took the two months of redemption that is the month of Iyar and the month of Nissan both Nissan and Iyar - these are months of redemption. He took both of them, both Nissan and Iyar That is to say, Yaakov holds Nissan and Iyar and Esav holds Tammuz and Av, holds them with him, he holds them, and this one holds them Now, with whom is the power greater?
27:40 With Yaakov, Yaakov is stronger That is to say, we rely on this that Nissan and Iyar will defeat Tammuz and Av Now, the power is at the moment with Esav that indeed the dominion is theirs now That is to say, of Tammuz and Av, the dominion is with Esav And when Yaakov Avinu will overpower him, Esav the wicked then he takes Tammuz and Av from him and we draw down victory to Nissan and Iyar - these two months, Nissan and Iyar.
28:09 Now, what is the connection between Nissan and Iyar? Now, this is the new insight, look at what, now A little like this, let us see how it comes out, with the help of Hashem Think, that we will explain this now. Wait, After all, the connection - how many days are there between the 17th of Tammuz and Tisha B'Av?
28:38 21 - with the 17th of Tammuz - that is 22, that is one more day, that is 22 days. How long was the distance between Yosef and Yaakov? 22 - that is 22. The distance. Now, when there was a union between Yosef and Yaakov there was great joy, it blossomed in all the worlds That is, the intention is that the 17th and Tisha B'Av will be united will turn into good days, as if Yosef and Yaakov will be united Now, there is a difference between the lights of light and the lights of fire After all, you know that the lights of fire destroyed the Beis HaMikdash and the lights of light are what will build the Beis HaMikdash after all, the lights of light are the highest the lights of fire destroyed the Beis HaMikdash
29:16 Soon I will explain this Now I want to return for a moment to prayer so that you will understand the difference That is, when the Beis HaMikdash was destroyed it was destroyed because the lights of fire grew stronger that it was not possible to grasp the light and the Beis HaMikdash was burned, and then the light turned into fire and the Beis HaMikdash was burned, and that's it It is over, the Beis HaMikdash was burned Now, the meaning of prayer that in prayer, when we pray we strengthen the lights of light through prayer, and we nullify the lights of fire because after all, the power of Esav is through the power of action which is what is written in Ovadiah: 'And the house of Yaakov shall be fire... and the house of Esav for stubble'
29:55 In Ovadiah, chapter 1, verse 18: 'And the house of Yaakov shall be fire, and the house of Yosef a flame, and the house of Esav for stubble' Esav is for stubble, for nothing, all his deeds will go to waste, nothing. But the house of Yaakov is fire because Yaakov Avinu is the element of fire. Now, Yosef - that is the lights of light, because that is a flame That is to say, Yosef - that is the lights of light Yaakov Avinu - that is the lights of fire The moment the lights of fire and the lights of light grow distant then destruction comes about, this the 22 years of distance between them this is the secret of the 22 days that a separation was made between Yosef and Yaakov then there is no connection, then this is the sorrow, this is the exile
30:35 But when Yaakov will be united with Yosef this was 'the house of Yaakov fire, and the house of Yosef a flame' then the lights of light and the lights of fire will be together then what will happen to the house of Esav? It will be stubble. When can the house of Yosef be stubble? When there will be: 'And the house of Yaakov shall be fire, and the house of Yosef a flame' that they will be together, then the Holy One, blessed be He, turns the house of Esav into stubble But when Yaakov is alone and Yosef is alone which is the exile, that they did not meet each other then it is impossible for the lights of light and the lights of fire to join then for the lights of light and the lights of fire to join is impossible
31:07 So because they do not join then through this the redemption was delayed and because the brothers did not unite with Yosef all of this, the lights of fire grew stronger and burned the Beis HaMikdash This also was all that they did the Ten Martyrs and all these things Now, in the prayer that we pray, we strengthen the lights of light over the lights of fire - through prayer Because in the prayer that a person prays - what does he declare?
31:32 He declares that the Holy One, blessed be He, does and did everything all the deeds; when I now say that the Holy One, blessed be He, did and does all the deeds I bring back the lights of light which is the Tikkun of Yosef that he had to say 'Everything is from Hashem, blessed be He' all that he went through, his kingship he had to submit, which is prayer This is Yosef, and flame - that is the fervor that is prayer, all these things about Yosef Now, Yosef had to do this service of prayer Now, how do we bring it back?
31:58 We bring it back only through the prayers that we pray Now look at this thing: we know that 'Israel will not be redeemed until they ask for the Beis HaMikdash, the kingship of the House of David, and the Kingship of Heaven' The Kingship of Heaven - he writes, he brings this the Shibbolei HaLeket, siman 157 and in the Midrash Shmuel it appears, parashah 13 and also in the Beis Yosef, siman 188, se'if 6 The Beis Yosef brings three places, this and this and this.
32:29 Now look at what an interesting thing Now, something that needs to be understood After all, we know that 'the support and trust of the tzaddikim' corresponds to the Kingship of Heaven, it corresponds to the Kingship of Heaven After that, 'Who builds Jerusalem' corresponds to the Beis HaMikdash and 'the offspring of David Your servant' corresponds to the request for the kingship of the House of David In prayer we ask for all three of them People do not know, but they ask for all three of them within the prayer The intention is that they ask the Holy One, blessed be He for these three aspects both the kingship of the House of David and the Beis HaMikdash and also the Kingship of Heaven; and through the prayer that we pray, we ask for this And then in fact the light increases in the world
33:02 because the Tikkun of the lights of fire is made and the 'lights of fire' can join with the 'lights of light' because we said that when there will be a union between Yaakov and Yosef when they come close to each other, then there will be a union between the lights of light and the lights of fire And then through this the Beis HaMikdash will not be destroyed or it will also be built; this is also what will bring Mashiach that there will be a union between the lights of light and the lights of fire that the fire will give light, we will warm ourselves by it, we will cook with it and it will not burn. When the fire is more than its element then it burns, it consumes We do not want it to consume
33:32 we want it to give light, we want to cook with it we want to warm ourselves facing it, we do not want it to burn. Now, if I have fire, then it is a sign that I have no flame With a flame - one can do something. Therefore there needs to be Yaakov and Yosef both fire and flame. This is important in order to subdue Esav Now, this is only through prayer - when we pray and ask the Holy One, blessed be He, through prayer, then the Holy One, blessed be He, brings it about that 'the house of Yaakov shall be fire, and the house of Yosef a flame' Then what is written in the name of Rabbi Shmuel bar Nachmani will be understood in the Yerushalmi, chapter 5, end of halachah 5, at the end
34:05 'Rabbi Shmuel bar Nachmani says: if you directed your heart, be assured that your prayer was heard' if you directed, as it is said: 'You will prepare their heart' as is written in Tehillim, chapter 10, verse 17: 'You will prepare their heart, You will incline Your ear' This is also Abba Shaul, in Tractate Berachos, page 31a Abba Shaul says: 'If you directed your heart in your prayer be assured that your prayer is heard' Now, in two places we mention - in 'Al HaMichyah' we say 'Who builds Jerusalem' in Tractate Berachos, page 41b we mention 'Who builds Jerusalem', that we ask the Holy One, blessed be He, 'Who builds Jerusalem' in Tractate Rosh Hashanah, page 30a that is twice that we mention it - both this and that 'the building of Jerusalem', the Temple will be built, and we ask for the building of Jerusalem
34:44 'Master of the world', and 'build Jerusalem' we mention 'Al HaMichyah' and 'the produce of the field', etc. I ask the Holy One, blessed be He, to remember Jerusalem - at the time of my meal I mention Jerusalem - at the time of my prayer That is to say, in two places I mention it I join Yaakov and Yosef. Yaakov Avinu - this corresponds to the meal, which corresponds to all that the Jewish people is now with Yaakov, who went down to bring the food - corresponding to the food and the meal and the distress in Egypt and corresponding to Yaakov one needs to mention it at the meal which is the fire, that if one does not eat at the meal then one enjoys the feast of that wicked one and everything was because of the meal, all the..
35:22 One needs to expand on this now and there is no time now, it will not finish but these are awesome things about this Now, just understand... you understand the connections, right? Did you understand the connection? (a student) Yaakov Avinu. But did you understand the intention? What does that mean? As if Yaakov Avinu is the feast of that wicked one and Yaakov Avinu returns to Yosef the tzaddik and from Yosef the tzaddik, from whom the prayer goes So we mention 'Who builds Jerusalem' in prayer, in Birkas HaMazon and in 'Al HaMichyah', 'Who builds Jerusalem', corresponding to Yosef and Yaakov to join them, so that both prayer and Torah in both of them - I want the redemption, I want 'Who builds Jerusalem' I ask Hashem, blessed be He, for the building of Jerusalem I ask Hashem for the Kingship, I want the Kingship of Hashem.
36:07 Now, after we explained this Now, here one needs to understand something Now, here I want to explain Now, we understood this thing. Look at this thing - Yosef the tzaddik I said that he is the lights of light Now the lights of light are found among the non-Jews outside the Land, the whole world, all the non-Jews look at them: the beauty, the charm, the importance, the wealth, the preciousness, the power - with whom? With the non-Jews they have an aspect of the lights of light We have no Beis HaMikdash we have no kingship, we have no nothing - burned, destroyed So we have the lights of fire We need to take the lights of light of Yosef to join them with the lights of fire and then 'and the children shall return to their border'
37:15 That's it. And Mashiach will come, the redemption will come we will be rid of everything, it is over It is simply joining Yaakov and Yosef, and it is over Now, where will you find Yosef where will you find Yaakov go search now where Not simple. Now here one needs to understand the things, look now: Look now, What is the meaning of fire? The meaning and the importance of fire? Fire has two things: One - to consume and to nullify and to burn One and to consume, to burn away - that is one thing The second thing about fire - is to warm oneself by its light and to enjoy its good, etc.
37:53 So there is also the.. what what the Sages have about the blessing over the lights of fire which was instituted, to bless over it, over the lights of fire We bless twice; one may bless only on Motzaei Yom Kippur, over the fire having been permitted after it was forbidden for use - we bless on Motzaei Yom Kippur and also on Motzaei Shabbos we bless the blessing 'Who creates the lights of fire' And if one did not bless on Motzaei Shabbos you are not to bless during the rest of the week because it is only for the day of Motzaei Shabbos in Tractate Pesachim, page 106a and in Tractate Berachos, page 51b, twice and also in the Shulchan Aruch, siman 298 'Rachatz' - one needs to say 'rachatz' in siman 298 and se'if 1 and...
38:38 That's it, this is the blessing over the lights of fire that I am talking about now Now, in Tractate Pesachim, page 54a it is written that... that Adam HaRishon, on Motzaei.. this is also Pirkei D'Rabbi Eliezer, chapter 20 that Adam HaRishon was at Motzaei Shabbos, and then fell... also Shocher Tov, psalm 92, that Adam HaRishon sat on Motzaei Shabbos he sat, he took two stones ground them, and light came out 'Ur', fire - this is 'or', light; this is 'or' Light. It is as if this is a more rectified fire as if this 'ur' is 'or' now This is the secret of the light, that light came out and not fire light came out, light; this is light, as if... that is the meaning Now this will be on Motzaei Shabbos and to bless over it the blessing over the lights of fire
39:16 over this we will bless now When we make the blessing 'Who creates the lights of fire' there are several practical differences in it In practice, what is the meaning of the blessing on the lights of fire at all? The blessing on the lights of fire - after all, this is discussed by the Rashba and the Rosh on page 51b who holds that it is only a remembrance of what was done on Motzaei Shabbos also in Pesachim, page 54a, that it is a remembrance of this that it was created on Motzaei Shabbos - for that we make the blessing.
39:43 According to the Kol Bo, in siman 41, the Kol Bo brings that the meaning of making the blessing over it is because the blessing on the lights of fire is like a blessing of enjoyment When you enjoy it, you make the blessing 'Who creates the lights of fire' On Motzaei Shabbos you cover it until Erev Shabbos, because you cook by its light you enjoy its light, you cook you rejoice in it - it has the law of a blessing of enjoyment that is why one makes this blessing over it The view of the Kol Bo, siman 41 And according to the Rashba, part 1 the Responsa of the Rashba, in siman 159 the Rashba says that it has the law of a blessing of praise like you make a blessing over the sun, that the sun shines, etc.
40:17 and all this, so too over this light a person makes a blessing on Motzaei Shabbos it has the law of a blessing of praise What is the practical difference whether it is a blessing of praise or a blessing of enjoyment? And all this has great importance it has... very, very, very, very Now I will explain it also in detail If a person now what one blesses on Erev Shabbos over a candle that is not the law of the lights of fire If a person has some light bulb one does not make the blessing 'the lights of fire' over a light bulb over a light bulb one need not bless 'the lights of fire' If a person does not have it - also with a lantern I need to tell apart an issar from a pundyon
40:52 as it says in Tractate Berachos, page 53b in the name of R' Ulla and Rabbi Chanina that it is to tell apart an issar from a pundyon one needs to tell them apart, so one needs to have a lantern that is also close The Shibbolei HaLeket in siman 130, and Pirkei d'Rabbi Eliezer in chapter 20 In Pirkei d'Rabbi Eliezer he says an interesting thing that if a person has no fire, he should go out under the sky and see the light of the stars he should bless 'Who creates the lights of fire' facing the stars because they are made of fire - so he says But this is not the halachah - no posek not a single posek brought it as halachah that one goes outside and blesses over it, lifting the eyes And then.. one does not do this (student) - No, no, one does not do it
41:26 How? this, like that, as halachah, no. The Kol Bo in siman 41 brought the reason why we hold out the hands so he says that Adam HaRishon was naked and suddenly, when he saw the fingernails against the fire, his mind was settled, that he is a little covered so his mind was settled by this, and over this he made the blessing it is as if he made the blessing on the lights of fire over this, he says, his mind was settled, so we do like this with this, the blessing on the lights of fire Now, in the thought here, he wants to explain this, that Yosef and Yaakov After all, we said that the blessing on the lights of fire has great importance from all its sides - both from this side that it is truly a wonderful praise to Hashem
42:09 and from the side that it is a remembrance and from the side that we enjoy it also that everyone enjoys it So everyone will admit that fire is dangerous but there is no one who can say that he can do without it - he cannot do without cooking he cannot do without anything he cannot do without it, but to leave it uncovered too, to burn - that too is impossible because then it will be a danger - it can be a danger he cannot live with it, it will not work out That is to say, everyone will admit that he wants it as a blessing of enjoyment in order to enjoy it. No one will want it only as a blessing of praise, he will say, 'I want it' 'also as a blessing of enjoyment, for me'
42:45 But when it will be as a blessing of enjoyment then the meaning is that this - we are speaking of Yosef and Yaakov that it is close to a person, to enjoy it this is what we want, according to the Kol Bo it will be like the law of a blessing of enjoyment The Rogatchover held that one can make the blessing over an electric light bulb Rogatchov - this was in the time of the Rogatchover but Rabbi Soloveitchik also held this The Chazon Ish? Yes. Who? Rabbi Tzvi Pesach? How?
43:14 Yes? So, good, I want to go in to hear - never mind. [unclear] - Yes, yes, yes. Yes, all the tzaddikim. In the past they had real, actual fire Today we have glass, LED bulbs and this no longer applies today, in our days (student) Yes, there must be an open flame, not a lantern There is the Tzitz Eliezer in part 14, siman 38 I once saw it in the Responsa Tzitz Eliezer also Rabbi Tzvi Pesach Frank in his responsa Har Tzvi, siman 114, also discusses this. Good He was a holy Gaon, Rabbi Tzvi Pesach Frank he was a holy Gaon, in halachah, something...
44:03 a great chiddush on this matter Now, what is the meaning - now you will understand the chiddush It is not finished yet, but it... We tried to explain it, one moment. On the feast of that wicked one everyone will admit that a person's connection to fire needs to be as enjoyment, right? that is what we want - to enjoy No one will come and say that he wants to sit facing the fire and not enjoy it He will not say that - he will want to sit close to it so that I will have closeness to it and then I will have some benefit, right? Facing the fire.
44:40 Now look what the Holy One, blessed be He, will do. Look Good, there is - really moving, there were really tears. Ach... It is written in the book of Shemos, chapter 22, verse 5: 'If a fire goes out and finds thorns and a stack of grain, or the standing grain, or the field is consumed the one who kindled the fire shall surely pay' Right? That is 'shall surely pay, the one who kindled the fire.'
45:11 Now the Gemara in Tractate Bava Kamma, page 60b expounds on this: 'The Holy One, blessed be He, said: I kindled a fire in Zion I will pay for the fire I will pay for the burning as it says, "the one who kindled the fire shall surely pay"' (Shemos 22:5) And then he says what is written in Zechariah, chapter 2, verse 9: 'And I will be for it... a wall of fire all around, and I will be the glory within it' 'And I will be for it... a wall of fire all around, and the glory' The Holy One, blessed be He, says: I will be for it a wall of fire all around So we say in the Nachem prayer: 'With fire You set it ablaze, and with fire You will rebuild it' So this - the Holy One, blessed be He, says, look what this is
45:43 The Holy One, blessed be He, says that He will build the Beis HaMikdash and He has to pay for this damage Now, He burned the Beis HaMikdash - 'for with fire You set it ablaze' so He says, 'the one who kindled the fire shall surely pay' So what do we say? That He has to pay for it He set the fire, He is the One who burned the Beis HaMikdash even though what came about, came about through us but in actual fact, when Chanamel ben Shalom the uncle of Yirmiyahu, knew the Explicit Name which passed from generation to generation, and was not handed to anyone except from the mouth of Eliyahu, may he be remembered for good, from man to man whoever hears it from the mouth of Eliyahu knows the secret of the Explicit Name
46:19 Now, Hashem's Explicit Name in reverse no one knows its straight order only one who knew this Name, this only when the geulah comes only when the Beis HaMikdash is built this Name does not apply right now But Eliyahu HaNavi, may he be remembered for good handed down this Name, and of course Chanamel ben Shalom the uncle of Yirmiyahu, knew it; Yirmiyahu HaNavi also knew it So when he said the Name he held Jerusalem in the air the Holy One, blessed be He, kicked it and it was destroyed he hung Jerusalem between heaven and earth, etc.
46:47 Now, the moment the Holy One, blessed be He is going to pay for the fire now the Holy One, blessed be He, is the One who will give the payment for the Beis HaMikdash And then here we can claim, or check, one thing whether the Holy One, blessed be He, will do it or not - after all, we said that if there will be a union between Yaakov and Yosef HaTzaddik when the geulah comes there will be a union between the lights of light and the lights of fire And the work of Mashiach who will come - what we ask of Hashem that He bring Mashiach - what is the meaning? What is the intent?
47:18 We ask Hashem that He reverse the two lights because Mashiach is supposed to take the lights of light and put them where there are lights of fire and where there are lights of fire now, to put them there as it is written: 'The carved images of their gods you shall burn' in the book of Devarim, chapter seven, verse 25 'The carved images of their gods you shall burn' - burn them in fire all the idolatry must be burned to consume it with fire completely 'The carved images of their gods you shall burn with fire' Now what will the work of Mashiach be?
47:49 to take this fire, the idolatry to burn it with fire; the light of the Jewish people - to make it shine for the Jewish people because the whole Jewish people is now in pain everyone is extinguished, everyone is dark, not shining no one is glad, no one feels the joy no one feels that Hashem is with him it does not light him up, because the essence of the geulah is that each one will shine. We do not bring geulah, Mashiach so that there will be someone who will trample on them for that we do not want him they have trampled on us enough, for so many generations that someone else should come who will trample on us - for that we do not want geulah we want geulah so that the Holy One, blessed be He, will raise us up
48:23 because each one of the Jewish people is the geulah the redeemer is found in each one of the Jewish people everyone is the geulah, the whole Jewish people is the geulah all are one part So we have here one way to see Now this is a new thing.. one moment If it is so, it is from Hashem Let's see.
49:07 Let's see - now we will explain, now listen Let's see. The moment the Holy One, blessed be He, redeems us and brings us an aspect of mercy that we merit grace and kindness in the eyes of Hashem then the Holy One, blessed be He, will redeem us There are two sides to the geulah Or the side of a son.
49:38 One side - either a servant, or a son; either this way, or that way either we merit Mashiach who will be in the aspect of a servant or we merit Mashiach who will be in the aspect of a son If Mashiach is in the aspect of a servant then we know that the geulah has to come through strict judgment If Mashiach comes in the aspect of a son then the Holy One, blessed be He, will redeem us with mercy These are two different aspects - either as a servant, or as a son Now, what is written: 'Yosef was sold as a servant' that is the secret. Now, Yosef was a king That is to say, the geulah, what was it - with mercy, because Yosef was a king Then came Moshe Rabbeinu - because after Yosef HaTzaddik, who came?
50:15 Moshe Rabbeinu. So Moshe Rabbeinu came So at first he was a servant so everyone was afraid - 'Yosef was sold as a servant' Oh, now perhaps our geulah will be in pain and in bondage - that is why they suffered because of the sale of Yosef, that is why they suffered because of this fear, that Yosef was sold - 'they afflicted his foot with fetters' that Yosef is now a servant so everyone is afraid - fear and dread Yosef was sold as a servant - they were not afraid for nothing they were afraid that if this is the geulah, it will now come from the side of servitude But the moment Yosef became king they understood that the geulah will be from the side of a son that is a greater level Now look here at something interesting now
50:58 There is, after all, the work of switching between the lights There is, it depends on wisdom, it depends on wisdom on wisdom - that he be wiser than every man who is on the face of the earth, etc. All these things must be switched only with the intellect not everyone can do this Now look - the Rambam says in Hilchos Melachim at the end of chapter 12, at the end of Hilchos Melachim, in halachah 5 it is the last halachah - the Rambam's Hilchos Melachim also ends there So he says that at that time: there will be no famine there and no war, and no jealousy and no competition and the delicacies will be as common as dust all the delicacies there will be as common as dust everyone will be able to enjoy the delicacies
51:39 'for the earth will be full of the knowledge of Hashem as the waters cover the sea' (Yeshayahu 11:9) There will be no more pain, there will be nothing because everyone will merit to taste the light of the geulah everyone will enjoy, because the earth will all be full of the knowledge of Hashem Now, what does it mean that the earth will be full of the knowledge of Hashem? That everyone will know the Holy One, blessed be He So that means that everyone will reach a level that everyone is on a high level. It will not be just one person who is on a level When we ask Hashem for geulah we are asking for me - each one: lift me up that I will not be in the pit I am in lift me up, try me, so that I will see
52:12 the light that is in me because all the time - that is not the meaning of the geulah for someone to trample on us You need to understand, many people do not understand this meaning they think that it is.. that is not the meaning of geulah the intent is to go out already to knowledge, to freedom, to the higher mind to the feeling of closeness to Hashem, of Hashem Now, what is written in the Mishnah in Shabbos? Look: one may help a woman give birth on Yom Tov in the Mishnah, chapter 18, mishnah 3, in Tractate Shabbos 'One may help a woman give birth on Shabbos and one may call the chachamah (the wise woman) from place to place' What is 'calling the chachamah'?
52:47 So the Bartenura explains: 'Chachamah is a midwife' 'Chachamah is a midwife' - now this will be understood the chachamah is the midwife, the midwife So the Bartenura says, 'and one calls the chachamah from place to place' so he says 'an expert midwife'; an expert midwife who knows the.. knows how to deliver not every woman knows how to deliver; the midwife does she is called chachamah - 'and one calls the chachamah from place..' That is to say, chachamah is a midwife when we say chachamah, it means a midwife Now, when we say Mashiach it is an acronym: 'He reverses two lights with his wisdom' Make it 'chacham yehapech shnei me'oros' - a wise one will reverse two lights that is the acronym of Mashiach Mem - that is 'yehapech'; CHacham, Yehapech, SHnei, Me'oros Understand? 'A wise one will reverse two lights'
53:36 that is the acronym of Mashiach as if with his wisdom he will reverse the light of fire, to burn for the non-Jews that they will have fire, and with the light of the non-Jews he will take it and shine it for the Jewish people and he will reverse between them, between the lights for now they are in exile, so he will reverse between the lights of fire and the lights of light and then they will be joined, and there will be a union that this is then its meaning this is the way - only to reverse between them to reverse the lights that what is the lights of fire now, already this...
54:06 Now look - when the Holy One, blessed be He, said 'For with fire You set it ablaze, and with fire You will rebuild it' in Zechariah, chapter 2, verse 9, what it says 'and I will be the glory within it' - and we say 'And I will be for it... a wall of fire all around', etc. So what we ask of Hashem in the prayer, in Nachem, we say 'with fire You will rebuild it'. B'esh, 'with fire' - look at the milui (the letters spelled out in full) of 'b'esh' look what there is, look, if I do Look, the milui of 'b'esh' - now I did it esh, 'fire' - in the milui of 'b'esh' only the milui: you have Aleph and Shin if I take off the Aleph, I have Lamed and Pe if I take off the Shin, I have Yud and Nun
54:50 it comes out 'lifnei', 'lifnei' - that comes out a hundred and seventy Lamed is thirty, Pe eighty, plus fifty (Nun) exactly a hundred and seventy - 'lifnei' is a hundred and seventy Now, where is a verse written about the geulah?
55:19 It is written in Shmuel II, at the end of the chapter Shmuel II, chapter seven, verse 14 toward the end of the chapter, where it is written 'He will build a house for My Name' (verse 13) 'I will be a father to him, and he will be a son to Me' 'I will be to him a son' - gematria a hundred and seventy the gematria of the milui of 'b'esh' that the Holy One, blessed be He, will go out with us in this exile at the level of a son and not a servant A chiddush, fresh right now - something tremendous Did you see what a chiddush?
55:49 Look what a chiddush. It is reversed, in the place where a servant was supposed to be So now 'I will be to him a son' - that is the gematria of 'b'esh'. Now, the Holy One, blessed be He, said 'the one who kindled the fire shall surely pay' that the Holy One, blessed be He, says, I will pay So what did He say that He will pay? He said that He will build it with fire in the future so the meaning is that the geulah will be revealed through a son, that it will be the level of a son And if it will be the level of a son, then this means that all of us merit, the whole Jewish people and if it is only a servant, if the geulah is at the level of a servant
56:22 then it is - oho ho - it will be, may the Merciful One save us So this is what the Holy One, blessed be He, does, exactly so that it comes out 'I will be to him a son' is the secret of 'b'esh' that He will build it in the future with the milui of 'b'esh' with the milui of 'b'esh' He will build Jerusalem May it be that I have strengthened you; I hope this is a strengthening. May the Holy One, blessed be He, bless everyone, that everyone merit help from Heaven May the Holy One, blessed be He, bless everyone - such a special chiddush.
56:48 May the Holy One, blessed be He, bless everyone, that everyone merit help from Heaven. May the Holy One, blessed be He, bless everyone with miracles and wonders Fortunate are you; we love everyone with a great love Forgive me for having spoken before you, forgive me the whole audience, forgive me, like this, a bit, like this, together Pray for us that there be a complete healing and firm health that we continue to the shiur, and everything - pray for us We love everyone very, very much and bless everyone very much that everyone have help from Heaven that everyone have blessing and success and a good life and salvations and miracles and all the blessings in the Torah May the Holy One, blessed be He, give everyone mercy and miracles from Heaven and may complete and revealed mercy be aroused upon us
57:37 and upon all Israel our brothers, that we merit quickly, swiftly, speedily, from Heaven, to be redeemed with an uplifted hand and the Holy One, blessed be He, our King, at our head - Amen and amen! Yasher koach to everyone, good tidings, and forgiveness also for the talk. Yes, a few niggunim like this, so it will be soothing. Can we have niggunim like that? Come, turn down the light a bit, so it will be like this. And if possible, tzaddikim, a few niggunim, a few minutes, a few minutes, just a few niggunim, five minutes, don't go.
58:06 Sit, a little, like this, also some music. Now a little for the soul. also like this, for awakening, a few soul niggunim. You strengthen us very much, [unclear] the light of all of us, that we are all special before Hashem, [unclear] all of us are precious before Hashem Let us say one more important thing, let us say one more important thing that all this heresy and this exile is only to darken us and to cause us pain - but it is forbidden to listen to the voice of this pain I will say something small to conclude, tzaddikim to honor every Jew and to help every Jew It is no great wisdom to honor only the great. Tzaddikim honor each and every one each and every one must be honored It is written in Iyov in chapter 3, verse 19: 'the small and the great are there' - in Heaven there is small and great
59:35 Here in this world it is impossible to know who is small and who is great, it is never possible to know; it is a world that is entirely upside down. Not a person whom they raise up and honor [unclear]. This is a generation that is mad. If a hundred years ago the great and awesome ones said... I cannot express it to you [unclear] whoever knows a little and has a little the writings of [unclear], can see things that were left out - what things he writes then about his time. So what can we say about this unbridled generation, how much this generation, what a state we are in.
1:00:04 So honor every person - no one knows. Honor everyone, love everyone, [unclear] with everyone, help each one, honor each one - this is the way, this is the way; everyone is precious, everyone is important; not to say only him, only this one, and trample that one - no everyone is important before Hashem, they are the children of Hashem, blessed be He. May it be His will that the Holy One, blessed be He, strengthen everyone. Amen and amen
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