The Yanuka Rav Shlomo Yehuda-הגאון הינוקא - ל＂ג בעומר תשפ＂ג - מעמד ההדלקה והשיעור וסיום הזוהר - סוד ה'תא חזי' Yanuka

6:09 but the custom is not like him, and the halachah is that we do bless as the Sages learned in Tractate Berachos, page 59a in the name of Rav Pappa, 'therefore let us say them both' that we bless with both: also 'faithful to His covenant', 'Who remembers the covenant' 'faithful to His covenant and keeps His word' So the Abudirham explains, in the chapter on the blessings of seeing, in Gate 8 that the meaning is it is because we remember we say to the Holy One, blessed be He 'Who remembers the covenant, is faithful to His covenant and keeps His word' that even though there are wicked people the Holy One, blessed be He, does not annihilate and does not destroy the world He remembers, remembers the kindness And so ruled Maran, the Shulchan Aruch, in Siman 229, Se'if 1

6:46 to bless: 'Who remembers the covenant, is faithful to His covenant and keeps His word' But the novel insight is Rabbi Shimon's that if you see this rainbow shining in all the colors shining in a hue like techeles blue that was the color there was in the time of Rabbi Shimon when it was not seen in the world only the heavens were shining and radiant and they will be so again before the coming of Mashiach, in this time And therefore Rabbi Yehonasan Eybeschutz says a novel thing and holds, in Yaaros Devash not to bless on the rainbow seen in our days As halachah, the halachah is not like him for the custom among all of Israel is indeed to bless on the rainbow that is seen in all kinds of colors even though it comes from the vapors of the water

7:24 And if we look closely and see the kindness that Hashem, blessed be He, does that even in something by which He wants to destroy and arouse the attribute of judgment on the creatures Hashem, blessed be He, does it with the finest thing, with the most beautiful thing in Creation for everything is so beautiful with Hashem, blessed be He Hashem, blessed be He, does not know how to do a thing that is not good, a bad thing He does everything with kindness and with beauty and with splendor And this is what the world must always remember that even at the very moment when He wants to be angry and to draw down the attribute of judgment and wrath into the world Hashem, blessed be He, does the thing very pleasant and beautiful so that everyone will see and fear and be very, very, very awestruck

8:06 before the greatness of Hashem, blessed be He And so this was Rabbi Shimon's view always to shine the light of Hashem, blessed be He, and to reveal it And therefore he had the trait of gratitude as is written in the Midrash Rabbah and in the Yerushalmi, in Tractate Shevi'is, chapter 9, halachah 1 Rabbi Shimon says a novel thing there that Rabbi Shimon purified the whole city of Tiberias the whole city of Tiberias was purified by Rabbi Shimon And there was a reason for this, because when Rabbi Shimon came out of the cave his whole body was covered with sores and then Rabbi Pinchas ben Yair took him to the hot springs of Tiberias and because these waters healed his body he showed gratitude to the city of Tiberias and for this he purified the whole city of Tiberias of all the dead

8:51 So the Yerushalmi brings there that at that time there was a certain Cuthean who mocked Rabbi Shimon greatly and took a dead body to the place that Rabbi Shimon had purified and placed this dead body there he dug a pit in the ground and put the dead body there and he called everyone and said 'Here is the place that Bar Yochai purified see what has been done in it - here, it is an impure place' and he called Rabbi Shimon and Rabbi Shimon bar Yochai said 'I decree upon the one above that he go down below and upon the one below that he come up above' and this Cuthean fell into the pit and died and the dead man came back to life and so a great miracle happened before everyone's eyes And the Zohar, Parashas Acharei Mos, page 72b

9:30 and in the Zohar, Bo, page 37b there it is told how he purified Tiberias and it teaches that he walked through all the markets, all the streets of Tiberias and the dead would rise up from the ground by themselves because of the honor of Rabbi Shimon so he would walk and every dead body would rise up and be uncovered in the ground and they would all float and come up above the face of the ground so they would go and there was a sanctification of the great and awesome Name of Hashem, blessed be He through the miracles and the wonders and the wonders of wonders that our master Rabbi Shimon bar Yochai performed Rabbi Shimon bar Yochai says in the Zohar, Shemos, page 9a that he said that until the generation of Mashiach there will not be a generation like the generation of Rabbi Shimon bar Yochai

10:10 like that generation in which Rabbi Shimon bar Yochai dwelt there will not be until the coming of Mashiach And so in the Zohar Chadash, Parashas Noach, page 26b what happened with Rabbi Shimon who said to Rabbi Elazar, his son 'You and I delight together, and with the soul of Mashiach' So Rabbi Shimon bar Yochai would converse in the upper Garden of Eden he could rejoice in this way with that soul of the End in the Bird's Nest, and bring about the geulah And he said this statement about himself that he said that the Holy One, blessed be He, and all the tzaddikim and the whole heavenly household rejoice with him and are glad in him and agree with him And so he also assessed this in the Zohar, Haazinu on page 291a and 291b the words are well known to everyone who knows the Zohar

10:54 and knows how great the stature, the worth and the greatness of Rabbi Shimon are and the immense and awesome power of his Torah, beyond measure our master Rabbi Shimon bar Yochai who warned us so much about holiness, about purity For you see, in the Babylonian Talmud there is 'Ta Shema' and in the holy Zohar there is 'Ta Chazi' - that is, 'come and see' And this can be explained at its root what is the difference between 'Ta Shema' and 'Ta Chazi' 'Ta Shema' is 'come and hear' and 'Ta Chazi' is 'come and see' seeing is a higher level than hearing And this also makes a practical difference in halachah regarding testimony or other matters between what is seen with the eyes and what is heard with the ear And our master Rabbi Shimon bar Yochai

11:50 worked on the rectification of the sin of Adam, the first man and he rectified the root of the eyes, which is the root of sight all the holiness and all the rectification and all the geulah all depends on the holiness of the eyes that one sanctifies the eyes and guards them from harm that a person does not, Heaven forbid, look at evil And when a person sanctifies his eyes in holiness and he guards them - 'and you shall guard yourself from every evil thing' then, when a person sanctifies his eyes through this he draws down deliverance and through this he is saved from the evil eye and through this great mercy is drawn down and Hashem, blessed be He, reveals and brings close the geulah for Rabbi Shimon's whole matter was the rectification of the eyes

12:35 to rectify the upper root and to draw down Hashgachah from Above into the world And therefore the Sages reveal the Maharsha says in Tractate Makkos, page 24a that the advice for guarding the eyes is only that a person close his eyes - that is the way And Abaye, in Berachos, page 62b said to the Sages, to the rabbis, he told them that if they go out on the paths of Mechoza (to the market) not to look to this side or to that side that they should subdue their eyes that they should not, Heaven forbid, look at women to sanctify their eyes in holiness and purity for the more one is sanctified in Tractate Berachos, page 61a, and in Rashi that if there is, Heaven forbid, a look... then there is no share in the World to Come

13:21 just from a forbidden sight that a person does not guard his eyes therefore, the importance of the holiness of the eyes that a person be holy and pure in his eyes he can see from one end of the world to the other just from the holiness of sight alone for the holiness of the eyes is what will save a person from going down to the pit and it will save him from the root of the evil eye for the more one is sanctified and purified through this more mercy is drawn down And Rabbi Shimon says in the Zohar, Vayakhel on page 218a that the whole matter of the eyes, all the holiness of the eyes they lead all the limbs and all the limbs are drawn after them And so in the Yalkut Shimoni, Parashas Behaalosecha

14:01 in Siman 730, there too it reveals about this and gives it its worth about the secret of the holiness of the eyes in the name of Rabbi Shimon ben Elazar that he reveals what the importance of the holiness of the eyes is that all the limbs... that when a person, Heaven forbid, receives a blow he immediately closes his eyes, just from the holiness of the eyes and the holiness of the eyes - when a person sanctifies his eyes then he is saved from the sin of the snake, from the impurity of the snake from the evil eyes of the snake, the 'skin of the snake' for the whole matter of the evil eye is that a person blemishes his eyes then he sees a woman, a strange woman whom the Torah forbids and this prohibition, in practice

14:37 is a Torah prohibition of forbidden sight in practice, what is drawn from this it is because it is severities and blood and judgments and this sight is bound up through severities and blood And when a person blemishes his eyes then he draws judgment and evil into the world and when he rectifies his eyes and is sorry for the blemish of the eyes and sanctifies his eyes then through this he rises and is elevated beyond measure and through this he is saved from the blemish of sight And therefore damage by seeing, which is very severe for blessing rests only on a thing hidden from the eye So said Rabbi Yitzchak in Tractate Taanis, page 8b in Tractate Bava Metzia, page 42a in the name of Rabbi Yitzchak and Rabbi Yishmael who says that evil rules only over a thing that the eyes see

15:16 that a person hides the eye also that the eye cannot see this thing there is no control except through seeing when the eye sees, then the thing comes under control and when the eye cannot see then there is no control, just because of the holiness of the eyes And therefore one depends on the other And from here is the hint about Yosef the tzaddik about whom it is said, 'A fruitful son is Yosef a fruitful son above the eye' for Yosef the tzaddik rose and was elevated above the eyes for the more he was in holiness and he guarded his eyes then 'a fruitful son is Yosef, a fruitful son above the eye' because of the holiness of the eyes he went out of the bounds of the evil eye and he drew good abundance down into the world

15:55 for he had a good eye that a person sees good in Creation that comes from the holiness of the eyes and when a person sees evil in Hashem's Creation and when a person does not judge favorably or he is full of jealousy and hatred it comes from the root of the blemish of the eyes And therefore the law of damage by seeing in Bava Basra, page 2a, in the Mishnah, chapter 1, Mishnah 1 and so ruled the Shulchan Aruch in Choshen Mishpat Siman 154, Se'if 3 about the prohibition of damage by seeing that a person who, Heaven forbid, damaged his fellow and in today's reality people are not so particular about the matter of the courtyard law And our master the Chazon Ish, also in Choshen Mishpat, in the Likkutim also brought a wonderful discourse on the matter

16:35 that the power of the eye's thought carries damage there he explains on Bava Basra that the Gemara says about damage by seeing that the eye looks and the person marvels at the thing then from here something is done that... as was the story with Rav Acha bar Yaakov who had written a beautiful and fine Sefer Torah and the Sages set their eyes on him and he passed away in Tractate Bava Basra, page 14a that he was of such a great level and elevated beyond measure that everyone saw his beautiful script and from the fine script of his writing the Sages set their eyes on him, and he passed away from the evil eye.

17:11 So we see that the evil eye, the eye, does damage in the world. And the more one sanctifies and purifies oneself and nullifies the evil eye, the more Hashgachah is drawn into the world. And this is the same reason that Bilaam came - 'And Israel dwelt in Shittim, and the people began to commit harlotry with the daughters of Moav.' This was because the Jewish people were in a very great test, and then Bilaam knew that the Jewish people - the power to rule over them would come only through their falling into harlotry, that they would fall into a blemish of the eyes, they would have a blemish of sight; the blemish of sight - through it he would be able to curse them.

17:50 So it is brought in Tractate Sanhedrin, page 106a, that Bilaam came to Balak and said to him: If you want to test them, you want to make them fall and bring a plague upon them, then the G-d of these people hates lewdness. Bring lewdness among them, and that way, through it, they will fall. And when they would sanctify themselves more, through that there was rescue. And so Bilaam, because he saw that the Jewish people... there was the matter of the sin, Heaven forbid, then Bilaam was able to curse, for then at once there was lashon hara (evil speech), there was a blemish.

18:20 That is to say, all the lashon hara and all the matter of the evil eye is drawn from the blemish of forbidden sight. And through this it was the same matter also with what happened regarding Moshe, that they suspected Moshe Rabbeinu about 'the Cushite woman whom he had taken.' That is, they suspected Moshe Rabbeinu, who was holy and pure and separate beyond measure, regarding the Cushite woman whom he had taken. In Tractate Moed Katan, page 16a, it says there that this was the same Tzipporah and it was not another woman.

18:47 But according to the Rashbam, he says a woman from the land of Cush; from there he took them - that is the Rashbam's view. But according to Rashi, this is the same woman, a beautiful woman. But what does Rashi explain? It is 'Cushite' because of the evil eye. That is, as I explained, that the holiness of Moshe Rabbeinu is what separated him from the evil eye. And so no one could grasp this secret.

19:11 And Hashem, blessed be He, was angry with Miriam because she spoke lashon hara about Moshe. The root of the lashon hara is that Hashem, blessed be He, says: How can you speak against My servant, against Moshe? You suspect that he receives Torah from an evil eye? Why, the root of Moshe's eyes is good eyes, and Moshe Rabbeinu has no evil eye at all in the world. He does not see any reality of evil. And when they suspected Moshe about the Cushite woman, it means that Moshe set his eyes on the world.

19:40 And in Tractate Sotah, page 9b, it says about the serpent that he set his eyes... and everything he set his eyes on was also not given to him, and what was in his hand was taken from him. So that is to say that the serpent's blemish is in the matter of sight. And Moshe Rabbeinu guarded his eyes, and the evil eye had no hold in him, for he rose and was elevated completely, completely, so that he did not see this world at all. And so Hashem, blessed be He, was pained by this: How can you say that My Torah was given from an evil eye?

20:06 And for this He was strict with Miriam, and so she was punished at once with tzaraas, which is a punishment for lashon hara, which is the root of the evil eye, as I explained. And for this Hashem, blessed be He, does kindness and a great light, that the closer one comes and makes the light of Hashem shine in the world, then through this the light of Hashem is revealed. For this is only through the rectification of sight, which was in the time of the Beis HaMikdash, which was the matter of the Ephod and the Choshen (the breastplate), for the Choshen was on the Kohen, on the Ephod, on the garments.

20:37 And this is the secret of sight, which is the Urim VeTumim. And so it had to be completed, so that there would also be 'the tribes' and 'Avraham, Yitzchak and Yaakov', 'the tribes of Yeshurun', to complete the letters, so that they would see all the letters, corresponding to the Urim VeTumim, as was learned in Tractate Yoma, page 73b, in order to reveal the light of the Urim VeTumim. It is through sight - that is the 'Urim', from the word for sight, for they would see them, and they would light up and shine, and all the letters, every one, would take shape.

21:03 That is only through sight. And this rectification of sight was through the Choshen, and the Choshen is the serpent. And this serpent is Rabbi Shimon's rectification, for he rectified Adam HaRishon and the serpent. And so Rabbi Shimon said 'Ta Chazi' - 'come and see' - throughout the Zohar, because he was occupied with rectifying the Upper Eyes; he was occupied only with rectifying the root of awe, the root of the eyes, so that everyone would see the good eye, the eye of Hashgachah, which is the secret of the holy eyes, the secret of the Upper Eyes.

21:29 So whoever will look and see and understand that the whole law of wielding iron over the altar - in Tractate Middos, chapter 3, Mishnah 4 - that wielding iron over the altar is so that the one that shortens shall not come upon the one that lengthens, for the altar lengthens and the iron shortens, because iron is a weapon of war, and weapons of war come through damage, through an evil eye, from which all the wars and all the disputes are drawn, which is the sword, which is iron, which makes impure.

22:00 And the opposite: the altar lengthens, for it atones. And so flat wooden vessels do not receive impurity, for they have no receptacle, like a wooden pipe, which only lets the water pass through it, but it does not receive impurity. And this is also a dispute of the Rishonim on the law of a sword: whether, when it becomes impure in the tent of a dead person, how far up this impurity extends, that is, if there is a person who became impure from a dead body, then it becomes a primary source of impurity, and vessels - and the same law applies to a sword.

22:27 And so in practice is the view of Rashi, Rabbeinu Tam and the Rosh, in Tractate Nazir, page 54b, that any vessel, any metal vessel that is in the tent of a dead person, or that came into contact, then it makes people and vessels impure as a primary source of impurity. And according to Rabbeinu the Rambam, that is, if it is even a wooden vessel, even anything made of wood that is a vessel, or even a sword made of wood, or any vessel except an earthenware vessel, receives impurity. So he ruled in the Laws of the Impurity of the Dead, chapter 5, halachah 3.

22:54 So Rabbeinu the Rambam ruled. And according to Rabbeinu Chananel, in Tractate Pesachim, page 13b, the view of Rabbeinu Chananel, which he brings there in the name of the Geonim, is that only the sword with which he touched the dead, that killed the dead person himself, only it makes impure. That is to say, we see... there is much dispute about this among the Rishonim, and there is no final decision on this in the laws of impurity and purity, only in the time to come, when the Sanhedrin will come and decide the ruling, and Mashiach will come, we will be able to know the ruling and the deed that is to be done.

23:21 But we see from here that the whole root of iron, at its root, is the root of the eyes, because all the weapons of war are made only because there is an evil eye, because there is an evil eye that sees evil in creation and wants to destroy, and does not see good, so they want to wipe out the other. And so iron and the sword will always make impure. And on the contrary, flat wooden vessels do not receive impurity, for they have no receptacle, that is, so as not to receive the impurity, as I explained.

23:47 But 'etz' (wood) is from the word 'etzah' (counsel), for it is the rectification of counsel, that is, it is merely plain wood that has no receptacle; this is to remind us of the rectification of the Tree of Knowledge of Good and Evil, the rectification of the sin of Adam HaRishon, before there was the matter of the sin and the blemish, and so on, and so on. So for this the great mercy of Hashem, blessed be He, is drawn down, that Rabbi Shimon revealed the secrets of the Torah, and he said about everything 'Ta Chazi, Ta Chazi', because he says: I came to rectify the secret of the Upper Eyes; I see what the world does not see; I can rectify and accomplish everything.

24:18 He said: 'I can exempt the entire world from judgment', in Tractate Sukkah, page 45b. That is, Rabbi Shimon's eye is the good eye. And so one can see this secret: Rabbi Shimon bar Yochai was in the cave, in Tractate Shabbos, page 33b, and when Rabbi Shimon came out of the cave, then - Hashem, blessed be He - they had in them the attribute of judgment and severity, and they began to burn... and to set their eyes on everything, and Hashem, blessed be He, sent them back to the cave.

24:42 Why? Hashem said to them: You cannot go out and bring about a rectification in the world through an evil eye, for you cannot look at something that is not good in the world. You must see the root of the good in creation; for when one sees the root of the good in each and every thing, that there is no reality of evil, one draws down the Hashgachah. And this is the matter of holiness of the eyes: not to see a reality of evil, of judgments and severity, or something that is against His commands, blessed be He, but to see everything as G-dliness and to sanctify the eyes.

25:10 So this level of Rabbi Shimon, who merited and rose and was elevated and guarded his eyes, and was very, very holy and awesome - the holy Tanna, Rabbi Shimon. And so this is the secret one can understand - that this is how it came about anew that Rabbi Shimon came out of the cave: when Hashem, blessed be He, arranged for him that old man, arranged for him an elder with myrtles. Myrtles are a hint to the eyes; that is, Hashem, blessed be He, hinted to him that now your eyes are a rectification, and your eyes have merited to be good eyes.

25:38 He arranged myrtles for him, corresponding to the eyes, that he must look favorably. Then Rabbi Shimon rejoiced and came out of the cave. And this is why Rabbi Shimon used all the time the words 'Ta Chazi, Ta Chazi': that is, he came to rectify sight, so that everyone would look in the way of awe and of sight, and everyone would see the light of Hashem in the whole world, to see the root of the good through the eyes. This is what is written, what it says in Yeshayahu, chapter 52, verse 8: 'For eye to eye they will see when Hashem returns to Zion,' that everyone will rectify their eyes and look at one another with a good eye, and see everything as G-dliness, and see the light of Hashem, and attain levels beyond measure.

26:18 So we draw down the soul and the light of Rabbi Shimon, for the main thing is to ponder his wisdom and to rejoice, and may this be - may it be His will - for benefit and for the elevation of the soul, and for the honor of the soul and for the honor of the holiness and purity of our master, Rabbi Shimon bar Yochai, that Hashem, blessed be He, bestow upon us his light and his power and his holiness. And may Hashem, blessed be He, do for you miracles and wonders, signs and marvels.

26:42 And we will do the lighting, that this lighting will bring great benefit for the elevation of the soul of Rabbi Shimon. Regarding the matter of lighting: I have spoken about making a lighting - with every lighting it is always preferable to light in the house of Hashem, in the synagogue, because of 'With lights, honor Hashem.' Rabbeinu Yosef Chaim, in the responsa Torah Lishmah, siman 520, brings in the name of Rabbeinu Bachya, on Parashas Terumah, on the matter of lighting, he says that when one lights a candle for the elevation of a soul, one does a kindness for the departed; it gives great satisfaction.

27:13 And so King Shlomo compared it: 'The candle of Hashem is the soul of man' - there is a hint in this, and he brings that there is great significance in this, yes, to light for the elevation of the soul of the departed, not like many who held that there is nothing in this. So I once explained, perhaps to reconcile the words, that if they light the candle and learn by the light of the candle of the tzaddik that they light, then by the power of this light that they light, it helps the elevation of the soul of the tzaddik or the sage, or anything through which one brings benefit.

27:39 So the more candles one lights, it is always better in the house of Hashem, and to make through it great delight and great benefit for the honor of Hashem, blessed be He. And may Hashem, blessed be He, be with mercy to save us, and draw the geulah to us, and bring about for us all good and from all good. And remember always to be full of hope, and not to be broken by anything, and that everything, everything, everything is possible, and it is possible to turn everything, everything, everything, and every reality to the good.

28:07 Rabbeinu Yaavetz, in his siddur, the Siddur Yaavetz, writes that on this day of Lag BaOmer all the harsh judgments, all the attributes and all the severities - everything is sweetened and turned to mercy and to complete kindness on this day. And one can also see another hint: that Rabbi Shimon rectified the eyes, that he passed away on the day of Lag BaOmer, and 'Lag' is 'Gal' - 'Gal einai' - 'Open my eyes, that I may behold wonders'... so: 'open my eyes', for on the day of Lag a revelation of the eyes is revealed, for Rabbi Shimon wanted 'Ta Chazi', that everyone would reach the level of a good eye.

28:37 And so he said: 'It is better for a person to throw himself into a fiery furnace', and he is the one who cared about this matter, which is the light of Rabbi Shimon, that the whole matter and essence of this soul is to draw mercy into the world and to see the complete, absolute and whole good in all the Jewish people, and not to see a reality of evil. And may it be His will that Hashem, blessed be He, be our help, and have mercy on us and save us: 'I have redeemed you, the last as the first', and may there be good abundance, and all good and from all good.

29:01 And the main thing is always to see every reality for the good and to be full, full of hope, and do not be broken by anything in the world, and remember that every root, every break and pain is drawn only from the eye of the serpent, from the eye of Bilaam. And when a person is full of hope and will see only good, always, and he will believe that he can come out of every situation, and he will be full of hope always, he will be on the level of 'Ta Chazi', like Rabbi Shimon, who said...

29:27 May it be His will that in this merit we will merit to come out of everything and to be full of hope always. May Hashem, blessed be He, save you in all matters, all of them. We will make the siyum of the Zohar on this holy day, to complete the holy Zohar, that the merit of Rabbi Shimon bar Yochai should protect us, that everyone should have good abundance, and your merit, Rabbi Shimon bar Yochai - these holy and wondrous writings, these books - may they be of benefit to all the souls of Israel, for the benefit of the Shechinah, for the rectification of the Congregation of Israel, that the lack of the Shechinah be filled, that there be the rectification of Binah and the rectification of the Shechinah, and all good and from all good.

30:05 One day, [unclear] in a certain place, [unclear] going up and coming down, until I saw in a dream, and he said to me: [unclear] [unclear] and you have no need of it. [unclear] hidden secrets [unclear]. [unclear] Rabbi Yosef and Rabbi Yehudah [unclear] And in the secrets of Bilaam I found [unclear] names of angels that he sent to Balak, and they were not arranged in their proper order [unclear].

30:32 [unclear] I found in it, [unclear] the rectifications of the Torah, and secrets [unclear], in piety and prayers and in letters, to the Holy One, blessed be He. [unclear] in the verses of the Torah and in the secrets of the Torah. Heaven forbid! [unclear] [unclear] Blessed is Hashem forever, amen and amen; Hashem shall reign forever, amen and amen. Ten generations from Adam to Noach; and Lemech, a hundred and eighty-two years, [unclear] 'and he called his name Noach'.

31:13 'This one will comfort us from our work and from the toil of our hands' [unclear] [unclear] they all rested and settled [unclear] They all stood up and blessed him and said: [unclear] these words from your mouth.

31:43 [unclear] Blessed be He forever and for all eternity, amen, eternally, selah. Finished and completed, praise to G-d, Creator of the world. Hadran alach - we will return to you, holy Zohar; we will return to you, Tikkunei Zohar, Zohar Chadash, the whole Zohar, May it be the will of Hashem, blessed be He - may He have mercy on us and save us, and may the merit of Rabbi Shimon bar Yochai protect us, 'A watcher and a holy one came down from heaven' - holy Lamp, supernal Lamp, great Lamp, precious Lamp. You promised Israel that the Torah would not be forgotten from Israel, for through the Zohar [unclear], and even in the strength of the concealment, in the footsteps of Mashiach, at the end of days, Master of the world, have mercy on us and [unclear], and may we merit to learn and to meditate on the holy Torah day and night,

32:22 we and our offspring and our offspring's offspring, and may this Torah not be forgotten from our mouths and from the mouths of our descendants, forever, and may we merit [unclear] in all that we need, materially, spiritually, and the complete geulah speedily in our days, amen and amen. Rabbi Chananya ben Akashya says: Thank you very much. Rabbi Chananya ben Akashya says: '...make the Torah great and glorious.' Magnified and sanctified be His great Name, Whoever has a car parked outside, in the lot, opposite the plaza - there is...