The Yanuka Rav Shlomo Yehuda-הגאון הינוקא • גדולת נשמת הרשב''י • תיעוד מההדלקה ושיעור התורה ל''ג בעומר תשפ''א - Rav Shlomo Yehuda

7:57 So one can ask: why Eliyahu, may he be remembered for good? It was specifically he whom Heaven brought about for the Gemara says Who went to tell Bar Yochai, who would tell Rabbi Shimon that the decree was cancelled and the Caesar had died and he could come out So of course Hashem, blessed be He, arranged it from Heaven and Eliyahu, may he be remembered for good, went out And Eliyahu, may he be remembered for good, is the one who went to reveal to Rabbi Shimon bar Yochai that the decree was cancelled and he could come out And then, really, at that time that Eliyahu, may he be remembered for good, went he stood at the entrance of the cave and then again he said "And who will tell Ben Yochai?" - as if speaking casually

8:38 so that Rabbi Shimon bar Yochai would hear it from the cave and understand that he could come out The question: why did Eliyahu come in such concealment? And if Eliyahu already came then why did he stand at the entrance of the cave and not go into the cave to Rabbi Shimon to speak with him and to converse? Why did he need to speak casually? One can ask this question So the thought is that one can explain it that Eliyahu, may he be remembered for good, as we explained that there are several distinctions and levels as the Ramak writes, "Know the G-d of your father" which is revelation in the time of the prophets that if he comes to a person, revealing himself to him as the Arizal merited this, Rabbi Shimon that he was literally revealed to them

9:26 just as he went up in a storm to the heavens a leather belt girded on his loins and that is how he was revealed to those tzaddikim who merited this level, that soul, that tremendous revelation that Eliyahu the Prophet would go and be revealed and they would see him just as he went up in a storm to the heavens And when Eliyahu the Prophet, may he be remembered for good, was revealed to Rabbi Shimon then surely, if he spoke casually surely that was the lower level that was not at the highest level of revelation as he went up in a storm to the heavens so that was a lower level For there are three aspects one, clothing in a thought one, as a poor man, or a hired worker, or an Arab trader, as the Gemara says

10:06 for it is written "that old man" in the Shas every time it is written "that old man" this is in Tosafos, Chullin, page 6a Tosafos explain that "that old man", the elder, is Eliyahu every time it is written "that old man", "that old man" this elder is Eliyahu So he came in such a revelation to Rabbi Shimon so he was not at the level where he is revealed to him if he stood outside for Eliyahu, to clothe himself and be revealed in his aspect from the time of the prophets then surely that was the revelation when he needed to transmit Torah to Rabbi Shimon and here he did not need to transmit Torah so he could come and be revealed as a person who stands outside and speaks casually so that Rabbi Shimon bar Yochai would come out

10:44 But what is the reason? There are several reasons for this 1, that Eliyahu did not want to interrupt Rabbi Shimon from his learning for if Eliyahu had needed to go into the cave then surely Rabbi Shimon would have stopped in honor of Eliyahu, and would have talked with him, that the decree was cancelled and to come out of the cave, etc. And the second reason that one can explain that Eliyahu the Prophet, may he be remembered for good - after all, Rabbi Shimon came to repair the sin of Adam HaRishon for he spoke at length about the sin of Adam HaRishon and therefore Zohar Bereishis is extra long that he appeared to him, and he said to him: stop telling about my debt So at length in the holy Zohar on Bereishis for whoever looks at Zohar Chadash Bereishis

11:25 in Zohar Bereishis, in the introduction to the Zohar, at length that Rabbi Shimon bar Yochai spoke at length on the work of Creation and on the sin of Adam HaRishon, a great deal in order to repair the sin of Adam HaRishon And all the secrets of the Torah of Rabbi Shimon were in order to repair the sin of Adam HaRishon And in the same way in the Torah of our master the Arizal and the tzaddikim that however many great tzaddikim of high level came down to the world holy and awesome ones, they dealt with a part of Adam HaRishon The greater the tzaddik is in level the more he repairs a part of Adam HaRishon he repairs a stature whether it is Ikvesa DeMeshicha, the heels of Mashiach whether it is a leg of Adam HaRishon or a hand of Adam HaRishon

12:07 or a shoulder, or it is the mouth or the eyes or the nose, or thought, which is the Keser, the crown to repair the whole stature of Adam HaRishon And with this awesome tzaddikim dealt throughout all the generations each one to repair a part of Adam HaRishon Rabbi Elazar, son of Rabbi Shimon, was the soul of Adam HaRishon therefore Rabbi Shimon drew Rabbi Elazar along with him for he was the repair of the sin of Adam HaRishon Rabbi Elazar therefore Rabbi Elazar - "I will make him a helper opposite him" is said about Rabbi Elazar that Rabbi Elazar was for the repair of the sin of Adam HaRishon for he was the soul of Adam HaRishon Therefore, everything Rabbi Shimon dealt with was to repair the sin of Adam HaRishon therefore he did not want to come out of the cave

12:48 because Eliyahu did not want to trouble him he said: perhaps, maybe Rabbi Shimon is still dealing with the repair of the sin of Adam HaRishon so I will not inform him I will only inform him as if speaking casually and if Bar Yochai comes out from there then surely the hour of the sin of Adam HaRishon has come.. and the world will already be repaired, and everything From here we see the proof that when Rabbi Shimon bar Yochai came out of the cave he could not bear the world because he saw that the whole world...

13:19 how is it possible to stay.. when Hashem, blessed be He, is so great and free choice is not taken away from the created beings this is the view of Rabbi Shimon bar Yochai In Tractate Berachos, page 35b the dispute - like Rabbi Yishmael or like Rabbi Shimon and the Rambam ruled like Rabbi Yishmael and not like Rabbi Shimon that many did like Rabbi Yishmael and succeeded and those who did like Rabbi Shimon did not succeed they did not succeed in cleaving to this path of Rabbi Shimon to learn Torah without letup and without a pause, every moment, in devekus and in thought For there are several distinctions in this it is not only to learn the Torah day and night it is also to learn the Torah day and night without a pause in the thought of Hashem, blessed be He, for one moment

13:57 that every thought and word and deed that a person prays and learns and says to Hashem is all for nachas ruach before Him, all for joy before Him This is the thought, this is the devekus this is the Torah that Rabbi Shimon and the holy companions learned all these holy ones learned this way, together with joy and with desire and with thought like the Kohen in the Holy of Holies and with vitality and with fervor and this was the view of Rabbi Shimon bar Yochai, to learn this way And when Rabbi Shimon bar Yochai came out of the cave when did his mind settle?

14:29 when he saw that one old man who walked with two myrtle branches one corresponding to "Remember", one corresponding to "Keep" So from here it will be understood that in fact the sin of Adam HaRishon was repaired for we repair it through smell which is "and he shall smell with the fear of Hashem" which is the repair of the nose, corresponding to Adam HaRishon therefore it is on Erev Shabbos because Adam HaRishon was created on Erev Shabbos and sinned on Erev Shabbos and Shabbos came and protected Adam HaRishon "A Psalm, a song for the Shabbos day" - this is Psalm 92 and Tehillim, Midrash Shocher Tov this is written in siman 92 in the Midrash that Shabbos came and protected Adam, Adam HaRishon therefore on Erev Shabbos we say "A Psalm, a song for the Shabbos day"

15:07 And this is the reason we say it on Erev Shabbos before the prayer and in order to recall that Shabbos came and protected Adam HaRishon for at that hour there is a sparkling of the sin of Adam HaRishon and it is sweetened by Shabbos because it was exactly at that same hour between Erev Shabbos and the entry of Shabbos that is to say, it is between the outside forces and holiness between the Sitra Achra, where "all workers of iniquity are scattered" and all the sparks of holiness that fell into captivity and the complete repair, which is done on Shabbos Therefore the reason that whoever carries on Shabbos from a private domain to a public domain causes the light to go out beyond the vessel and then the klipos draw nourishment, and therefore it is forbidden

15:49 because the prohibition is so that a person, in fact, does not reveal the light outside his vessel and therefore it is a repair for the sin of Adam HaRishon So for this, since Adam HaRishon was created on Erev Shabbos and sinned on Erev Shabbos the main holiness of Shabbos takes effect on a person from the moment he says "A Psalm, a song for the Shabbos day" for one who says "Lecha Dodi Likras Kallah" and the rest of the piyut of Rabbi Shlomo HaLevi Alkabetz it is true that there are awesome secrets in it, and everything but he does not yet take the holiness of Shabbos upon himself The holiness of Shabbos and the force of accepting Shabbos take effect on a person according to halachah only from the moment he says "A Psalm, a song for the Shabbos day"

16:23 for from the moment "A Psalm, a song for the Shabbos day" is said the force of the holiness of Shabbos takes effect because this corresponds to Adam HaRishon for when a person accepts the holy Shabbos by saying "A Psalm, a song for the Shabbos day" through this we repair the whole week all six weekdays and we shine the light of the repair of the sin of Adam HaRishon which Rabbi Shimon repaired in the cave So therefore, in fact, Rabbi Shimon, when he came out of the cave then he saw that old man and only then did his mind settle when he saw him walking with two myrtle branches and then, because of this, the mind of Rabbi Shimon settled for Rabbi Shimon bar Yochai was exacting he was a tzaddik from the side of Gevurah, severity

17:06 There is a tzaddik who is from the side of Chesed, kindness and there is a tzaddik who is from the side of Gevurah and the side of Gevurah is a tzaddik who in fact repairs all the severities cancels the severities, cancels them sweetens them at their root and bestows kindnesses Therefore everyone connects to the light of Rabbi Shimon for Rabbi Shimon bar Yochai sweetened all the judgments, all of them and brought about salvation and mercy and kindness for all of Israel with his power and with his influence with the miracles and wonders that he did, and everything It is written in Bereishis Rabbah, parashah 19, section six Rabbi Shimon bar Yochai was walking and he saw a man gathering forbidden aftergrowth of the Sabbatical year and forbidden aftergrowth of the Sabbatical year may not be eaten

17:55 Rabbi Shimon bar Yochai permitted it the Sages forbade eating it And he asked him: what are you gathering for yourself? What are you gathering now? So he said to him Aren't you the one who permitted them? You permitted them Rabbi Shimon bar Yochai permitted eating the aftergrowth of the Sabbatical year you permitted it so what do you want from me? So he said to him But the Sages, our sages, my colleagues, all of them disagree and hold that it is forbidden In the Mishnah, in Tractate Shevi'is, chapter 9 the ninth chapter, Mishnah 1 there the Sages say that forbidden aftergrowth of the Sabbatical year may not be eaten, it is forbidden How can you say so?

18:24 Rabbi Shimon bar Yochai permits and the Sages forbid So he said: I am leaning on you he leaned on the power of Rabbi Shimon Nevertheless, Rabbi Shimon said to him "Whoever breaks through a fence, a snake will bite him" And as soon as Rabbi Shimon bar Yochai finished immediately.. you know the rest and what happened to that one that what came came, and it did to that one what it did because of this harm, that he disputed the words of the Sages even though he relied on Rabbi Shimon bar Yochai that he leaned on Rabbi Shimon but nevertheless Rabbi Shimon bar Yochai held that he was a lone opinion and "follow the majority", and so the halachah is like the Sages so that he should not do so And he relied on Rabbi Shimon but that was not the reliance with which he should have relied on Rabbi Shimon

19:10 he should have relied on what Rabbi Shimon's view was There is what Rabbi Shimon thinks and rules as halachah what is according to Rabbi Shimon's view and what Rabbi Shimon would want, what the view is And so this is the distinction with tzaddikim that one can say what the tzaddik thinks what Rabbi Shimon bar Yochai will bring about but what Rabbi Shimon would want.. which is the difference regarding the lighting that there are those who light the candle, light the fire but, nu, so they light But, but what would Rabbi Shimon bar Yochai want?

19:41 Rabbi Shimon bar Yochai would want them to remember more that it is better for a person to throw himself into a fiery furnace and not only to make a lighting.. and this is the reason And that one who does not remember the reason we light is like that one who gathers and eats the aftergrowth of the Sabbatical year which the Sages forbade, because he relies on Rabbi Shimon, who permits it so that is how he walks around with his fire and he has no reason at all in the lighting because he does not fulfill, all year round, the reason that Rabbi Shimon bar Yochai cried out about And this is the reason we light the fire this is the main thing, this is what we light for to engrave this saying in our minds for if we do not engrave this saying in our minds

20:19 then what is the lighting for? this is the reason, this is the lighting, that one must remember beyond the secrets that are brought about by it, and everything but the beginning of the intention and the thought is for this to fulfill and to give Hashem, blessed be He, nachas ruach just as, in this way, there are all the mitzvos we fulfill that we wrap ourselves in tzitzis to fulfill the whole Torah all the mitzvos that Hashem, blessed be He, commanded us So of course, beyond these thoughts and intentions there are awesome and lofty intentions but simply, one must intend the plain meaning the fulfilling of the mitzvah and its reason before carrying out the other intentions and mitzvos So this is that same reason of Rabbi Shimon that Rabbi Shimon bar Yochai held so it was for this reason

21:01 Now the power of Rabbi Shimon will be understood here, the other way around In Tractate Bava Metzia in the chapter HaMekabel Sadeh MeChavero the ninth chapter, page 114 About Rabbah bar Avuha - Rabbah bar Avuha was... that Eliyahu the Prophet, may he be remembered for good, came met him in the house of life, the cemetery and he saw him, he said to him What is a Kohen.. here is Eliyahu the Prophet, may he be remembered for good who is the angel of the covenant, who is found in a holy place There are also several questions on this what was Eliyahu the Prophet, may he be remembered for good, doing there?

21:30 what was his place? And this too, of course, is all awesome secrets everything in the Shas about Eliyahu these are awesome secrets that cannot be grasped and there is no one whose mind can grasp these awesome secrets of Eliyahu the Prophet, may he be remembered for good.. that "that old man".. is a lofty thing, very, very awesome And at that time that he was there Rabbah bar Avuha asked Eliyahu questions and Eliyahu the Prophet, may he be remembered for good, answered him, etc.

21:56 So he asked him: what about the non-Jew.. nu, you are now next to the cemetery of the non-Jews So he said to him: didn't you hear what Rabbi Shimon bar Yochai said in Seder Taharos? Rabbi Shimon bar Yochai says that the graves of non-Jews do not make impure a person who stands over them.. Of course, if a person touches a non-Jew - that makes him impure but if he stands over the grave of a non-Jew, it does not make him impure this is the view of Rabbi Shimon So Rabbah bar Avuha said to him Look, Seder Zeraim - I am in Babylon I have no Seder Zeraim to learn in and Seder Taharos - now the Beis HaMikdash does not exist how do you expect me to know?

22:25 I barely have a livelihood, and the hardships of travel That was already said then what will we say today when each one goes through so many troubles and hardships and sufferings and thoughts and confusions and troubles and difficulties So look at Rabbah bar Avuha what contemplation and what difficulty he had that he could not so each one certainly..

22:49 This is what is said, "Fortunate is he whose toil is in Torah..." that out of the difficulty and out of what he lacks he nevertheless sits and toils and learns But the awe and the fear - that Eliyahu, may he be remembered for good Eliyahu, may he be remembered for good, of the prophets relied on the support and the halachah of Rabbi Shimon bar Yochai that he says to Rabbah bar Avuha didn't you hear what Rabbi Shimon ruled? And the novelty is about the power of Rabbi Shimon that Eliyahu, may he be remembered for good, relies on him on the halachah of Rabbi Shimon, on the view of Rabbi Shimon on the ruling of Rabbi Shimon on the contemplation of Rabbi Shimon And the whole entire world leans on Rabbi Shimon bar Yochai on the holy Tanna

23:28 for Rabbi Shimon bar Yochai is the light of the geulah Rabbi Shimon bar Yochai repairs all the souls that everyone walks every single year to Jerusalem and all year, going up for the festival that everyone goes up on Pesach, on Shavuos, on Sukkos all these steps to the Temple at their root are steps to all the souls of the tzaddikim in Jerusalem, all of it the Holy City in the Temple, it is a light drawn from there all the holy forefathers, all the seven shepherds all the tzaddikim and all the holy ones who walk to Jerusalem, who walk to the Temple who walk and ask Hashem, blessed be He that He build the Temple for us draw down the light of Rabbi Shimon bar Yochai to repair all the created beings, for the sin of Adam HaRishon..

24:13 The power of Rabbi Shimon bar Yochai was that all the wonders and miracles he did our master, the holy Baal Shem Tov, once said when they asked him: from where is this power, that you do wonders? So he said that with them, with the holy Ari and with Rabbi Shimon every second and thought of theirs in life was only and solely to give Hashem nachas ruach and every movement of theirs in the world was to give Hashem nachas ruach and every step of theirs in the world was to give Hashem nachas ruach and every thought of theirs, and their way and the striving of every thing that was in the world was to give Hashem, blessed be He, nachas ruach and to bring about, and bring near, and repair the End and to work to bring everything near

24:54 And this is the greatness of the tzaddikim these are the levels between them, and these are their ranks for the more they occupy themselves in this way and with this purpose that is what raises up, and that is what will bring about and that is what is higher and higher and for change and for benefit, for the community and the individual however many differences there are between them certainly this is the purpose So this is what the Baal Shem Tov explained that this thought and this contemplation and the intention of the holy Ari and of Rabbi Shimon bar Yochai are what drew down to them the revelation of Eliyahu and miracles and wonders and influences, so that they could act and overturn nature There was a certain Cuthean who harassed Rabbi Shimon every wonder..

25:36 that Rabbi Shimon purified the city of Tiberias from the dead so there was one who harassed Rabbi Shimon every time In the Jerusalem Talmud, in Tractate Shevi'is in the ninth chapter, halachah 1 there was that one, a certain Cuthean there the Gemara tells that this Cuthean went and did a terrible, dreadful deed to Rabbi Shimon that he disgraced Rabbi Shimon that he said: nu, and you say that Rabbi Shimon bar Yochai purified Tiberias and he went and took a dead body out of the ground and spread it out so that everyone would see and he called the Sages, and they called everyone that they should see how Rabbi Shimon bar Yochai whom everyone says purified it here is a dead body, how can you say..

26:11 and he dared like this to Rabbi Shimon's face And Rabbi Shimon bar Yochai knew this thing what that wicked Cuthean had done and he said: I decree upon you that the upper ones go down and the lower ones go up, and so it was And Hashem, blessed be He, made it so that that non-Jew, who was of the upper ones that went down that non-Jew who was standing - fell and died and that dead one went and became alive that is that one - those upper ones that went down and those lower ones went up from the speech of Rabbi Shimon that he overturned the order of nature and nullified all the klipos of the heretics and purified the city of the Sages This purity is to draw down the spirit the wisdom into the world

26:54 the root of purity is to draw the light of Hashem into the world Impurity is the place of the absence of wanting to reveal the kingship of Hashem that is arrogance and the klipos.. this is the root that is not good there is the place that is not good And Rabbi Shimon bar Yochai purified he purified the created beings, he purified the world he repaired the sin of Adam HaRishon he drew down the mercy of Hashem, blessed be He he revealed the compassion of Hashem in the world And one can see this in a hint that all the souls that revealed the mercy of Hashem in the world the souls of the awesome tzaddikim they revealed the mercy of Hashem As I once explained that the tzaddikim - their service, within all the services is to repair the sin of Adam HaRishon

27:40 and the repair of the sin of Adam HaRishon is to draw down the mercy of Hashem upon Adam HaRishon so that Hashem, blessed be He, will repair this sin and this mercy they draw down to all of Israel and so mercy flows upon the Jewish people and this is the difference and the distinction, that they draw down mercy And therefore, in every generation in which they disputed holy tzaddikim, and everything in fact, why was that one a partner in that reliance.. - the other side what is this reason?

28:13 but because they are the ones who held back the geulah for the tzaddikim drew down the mercy of Hashem and revealed the compassion of Hashem and those who harassed the Sages and harassed the tzaddikim like that one Cuthean who tried to deny the wonders of Rabbi Shimon he in fact tried to nullify and to do the opposite of the revealing of mercy that Rabbi Shimon revealed in the world for the tzaddikim draw the mercy of Hashem, blessed be He, upon us in the world to bestow upon us all kinds of good things and those who did not accept them in fact revealed the opposite of mercy and therefore judgments were drawn into the world And if there had been closeness to those Sages and tzaddikim in that generation, in every generation there was the world would already have been repaired in its place, and everything would have come in peace

29:00 and everything would have settled, and there would be no exile at all and no lengthening of the exile, and we would be redeemed and this would already have been long ago from long ago, it would already have been possible to bring about all the good influences and all the miracles and wonders Therefore Rabbi Shimon bar Yochai Rabbi Shimon said in Sotah, page 32b that the silent prayer was instituted so as not to embarrass transgressors this is a reason of Rabbi Shimon In Tractate Kiddushin, page 40b where Rabbi Shimon said: even a wicked person, at the end of his days regrets all his sins then his wickedness is not mentioned to him again no more, all the wickedness he did..

29:35 this too is a word of compassion of Rabbi Shimon and this saying, not to embarrass transgressors this too is a thought of Rabbi Shimon this is the compassion of Rabbi Shimon that we always say: every teaching said in the name of a sage his lips move in the grave In Tractate Yoma, page 97a the Gemara says: every Torah scholar that they say... his lips move in the grave, why? because they mention the Tanna, Rabbi Shimon that they mention some sage, that they mention some tzaddik this is the connection So therefore we see that Rabbi Shimon bar Yochai said what is said about all the tzaddikim about all the sages that his lips move Who says his lips move? - Rabbi Shimon Who says not to embarrass transgressors? - Rabbi Shimon Who says that a person who returns, and is ashamed, and regrets

30:16 his wickedness is not mentioned to him again? that is Rabbi Shimon for these sayings of Rabbi Shimon are to reveal the mercy of Hashem, blessed be He, in the world this is the reason And therefore we see that Rabbi Shimon bar Yochai revealed every time the compassion of Hashem and his view was to draw down the compassion of Hashem and to reveal the mercy of Hashem in the world and this is the main thing and the purpose in this world to reveal His compassion, blessed be He, upon the created beings that mercy be drawn upon the Jewish people that good influences be drawn upon the Jewish people which is the main service of the awesome tzaddikim in every generation who drew down the compassion of Hashem, blessed be He upon the Jewish people And through this the generation, the community and the individual will merit

30:57 all kinds of good things and good influences this is the source of all good things and this is the source of all the influences and this is the source of all kinds of good things in the world and only and solely from this way from those awesome tzaddikim who were in the world and drew down the compassion of Hashem, blessed be He, into the world to reveal it upon us We pray that Hashem, blessed be He, will grant us an awakening of mercy and good influences and miracles and wonders and that revealed mercy be awakened upon all of Israel and good influences upon all of Israel and salvations upon all of Israel and in the merit of Rabbi Shimon bar Yochai may there be a good life for everyone, amen may there be good influences for everyone

31:35 may there be miracles and wonders, amen may Hashem, blessed be He, fulfill the wishes of the heart of each one, for good and for blessing, amen and may we merit to engrave this saying in our hearts, amen and to remember that it is better for a person to throw himself into a fiery furnace than to shame his fellow in public And with the help of Hashem, blessed be He everyone will learn Chafetz Chaim every single day a few halachos to learn, in order to know that this is the light of Rabbi Shimon bar Yochai that this is the main thing, to think good and not to speak any evil about any Jew and to think only good and to give Hashem, blessed be He, nachas ruach And may Hashem, blessed be He, redeem us with a complete redemption

32:09 and build our Holy Temple and our glory And You alone, blessed be He our Master, the Creator, blessed be He our King at our head, and may we merit the complete redemption, amen speedily, quickly, soon, amen and amen