The Yanuka Rav Shlomo Yehuda-הגאון הינוקא בשיחה עמוקה ומיוחדת בסיום הזוהר • בת ים תשפ״ד The Yanuka

6:08 One can say, the novel idea of the holy Gaon of Nazhinov, who wrote a responsum in siman 10, he also writes an answer about this, but there are several sources that can explain this, as it is written in the Tosefta, Tractate Sotah, chapter 4, mishnah 1, that a good measure is 500 times greater. Of course we know about something that is not good, from something good one can always expound the good infinitely, in exaggeration, that from the good we can always learn much more than from the not good, from calamity and from a bad measure.

6:48 And so they learned in Tractate Sotah, page 11a, We know there is a law of two who did a labor on Shabbos, if two did a labor that each one could have done alone, then the prohibition is rabbinic, if the two did it together. But if two do a labor that they cannot do alone, no one alone can do this labor, but together they do it, then the prohibition, their liability, is from the Torah.

7:15 So in practice the Rambam ruled in Laws of Shabbos, chapter 1, halachah 15, halachah 16. So in practice we see that it was ruled as halachah that two who do a labor that cannot be done together, like for example this labor, where they want to finish the whole Zohar, that we can learn this from here, that they want to make a siyum on all of Shas, all of the Mishnayos, all of Tehillim, they want to gather a group together that will make this whole siyum.

7:42 So we see that for one person alone to do the labor, it would be very heavy for him, he could not do the labor alone, so he joins with a few others together, and then we derive from the law of arvus, in Tractate Shevuos, page 39a, the Sages learn that all of Israel are guarantors for one another, and together everyone connects and everyone truly merits now to complete the whole holy Zohar. This siyum, truly everyone merits and acquires a share in the holy Zohar, to learn and complete from the beginning to the very end, and all the light of the holy Zohar is poured into him, drawing a great abundance into the world.

8:17 If we could know the greatness of the Zohar, it is something that has no measure, that cannot be estimated or grasped by our human mind. When Rava expounds in Tractate Moed Katan, page 16, Rava says that whoever engages in Torah from within, his Torah proclaims about him from without. So Rava expounds. So Rabbeinu Yosef Chaim explains it, the holy Gaon, author of the Ben Ish Chai, he explains that whoever engages in Torah from within, whoever learns the Zohar, the secrets of the Torah, his Torah proclaims about him from without. He merits all the good influences of the Torah.

8:50 He merits to understand all the parts of the Torah, [unclear] those who learn the Torah and engage in this composition, which Hashem said, that the Shechinah went out and a heavenly voice; it is written in the Zohar, Raaya Meheimna, in Zohar Naso, page [unclear], about Rabbi Shimon bar Yochai, "through this composition of yours they will go out from exile with mercy." In the merit of the composition of Rabbi Shimon bar Yochai the Jewish people will go out from this exile, this bitter exile. If you saw a generation whose hands are slack from the Torah, stand and hold on to it, and you receive the reward of all of them.

9:18 Rabbi Shimon bar Yochai expounded this in the Yerushalmi in chapter 9, halachah [unclear], at the end of the Yerushalmi in Tractate Berachos, where Rabbi Shimon bar Yochai expounded, that whoever engages in Torah and holds on to Torah, especially in this time when hands are slack from the Torah and everyone is weak and cannot hold themselves up in Torah, and one who stands himself and holds himself in the holy Torah, he gives the reward of all of them, because for the greatness and measure of the holy Torah there is no reward that a person can assess, [unclear] the greatness of the Torah, that a person has nothing to do in the world but to hold ourselves up, to flee into the chambers of Torah, and especially in the holy Zohar.

9:54 Maran the Chida writes in the sefer Moreh B'Etzba, siman 44, he writes that the language of the Zohar, when a person learns the Zohar, it rectifies all of a person's gilgulim, even if he does not know what he is saying, it rectifies all the gilgulim. And so also writes the holy Gaon Rabbi Yitzchak Eizik Yehuda Yechiel Safrin of Komarno, in the sefer Notzer Chesed, chapter 4, he writes that every single letter in the holy Zohar. A person learns, even though he does not know what he is saying, rectifies all his gilgulim and all his parts, everything is rectified and everything receives influences.

10:22 From every single word that a person learns and engages in in the holy Zohar, there flows to him mochin of expansion, and light and vitality and all kinds of influences that a person receives from the holy book, from the holy Zohar that he learns, and it rectifies even his gilgulim. He has another sefer called Eitzei Eden. This is his commentary on Tractate Nazir. He was one of the holy Geonim 200 years ago. Author of the Shulchan HaTahor, he composed Notzer Chesed, Heichal HaBracha, Zohar Chai, Nesiv Mitzvosecha. He was one of the holy Geonim of the Jewish people. He was a Gaon and a posek and a mighty prince of Torah, and very, very holy and awesome, who stood up for the Jewish people.

10:57 He composed many commentaries, he has on the Mishnayos, on Shas, many novel insights. He received his Torah from the Rebbe of Zidichov, was a master of ruach hakodesh already at age four, afterwards he pushed aside ruach hakodesh. He was [unclear] mighty. He knew the whole holy Zohar, everything. He says that a person cannot understand the holy Torah and learn it, he says, whoever has not tasted the taste of the holy Zohar has not tasted the taste of Torah and has not tasted light in his days. So he says, whoever has not tasted the holy Zohar, does not know what the sweetness of Torah is and does not know the pleasantness of Torah and does not know what light of the world is, he has not seen lights in his life.

11:29 If he did not learn the holy Zohar, he has not seen lights in his life. He says that if they would listen to him, he would institute that they learn the holy Zohar already from age nine. That they would already teach children from age nine the holy Zohar, [unclear] He says he wanted to teach children from age nine already Zohar so that they would cling to fear of Heaven and not have outside wisdoms. He said, if they listened to me, I would institute that they learn like this, so he wrote, so that they would learn the holy Zohar, to engage in the holy Zohar.

11:56 The Maharatza of Dinov writes, he has the glosses on the sefer Sur MeRa, which was the sefer of the Rebbe of Zidichov that he wrote on the Zohar, there is also Pri Kodesh Hillulim, many works that were written on the writings of the Ari, on the Eitz Chaim. So he writes there that even the holy Zohar, a person who does not understand what he is learning, he only engages in the holy Zohar and learns a little. Even though he does not understand, it makes a great impression on him and rectifies for him great and wonderful parts in the soul.

12:22 Also writes Rabbi Moshe Chaim Ephraim of Sudilkov, author of the Degel Machaneh Ephraim and other collections, on the discourse "Yishakeni minshikos pihu," he says, a person who enters a perfume shop, so automatically, when he enters, because there are spices there, he picks up the good scent in his clothes. So a person who just opens the holy Zohar, like the holy Baal Shem Tov, who would see from one end of the world to its end through this seeing, a person just a little bit reads and a bit sees from the holy language of the Zohar.

12:47 Rabbi Pinchas of Koritz, son of Rabbi Avraham Abba, [unclear], Midrash Pinchas and Likutei Shoshanim, he writes that whoever learns every day from the holy Zohar even five pages, as much as he can learn, rectifies his sins, his transgressions, his offenses, and will merit an abundance of good livelihood and his fortune will rise higher and higher. So he writes, for whoever will learn the holy Zohar, to learn about it how many virtues and importance there are in it, whether they learn in a group or individually, it does not matter.

13:13 There is also in Sichos HaRan, that Rabbi Nachman in siman 108, there he writes a discourse in siman 108, in the discourse, in the talk that he gave, that the language of the holy Zohar is effective for all kinds of learning and causes a desire and longing in a person to attain all kinds of parts of the Torah and to draw close to Hashem, blessed be He. The language of the holy Zohar sanctifies a person and causes him to rise and to cleave and to draw close to Hashem. In the holy Zohar are all the treasures of the holy Torah.

13:39 There is also by the Gra, our teacher the Gaon of Vilna, he writes in the sefer Even Shleimah, chapter 11, paragraph 3, there in this siman he speaks about the redemption, how it will come. And in paragraph 3 he writes there that the essence of the redemption depends on the study of Kabbalah, so he writes. Depends on the study of Kabbalah, that is, through the study of Kabbalah, which is the study of the holy Zohar, through that the redemption will come.

14:06 And in paragraph 5 he writes, which is something startling, what he writes there about the redemption, that now it is morning and also night, that this exile is compared to... now we are in the night, and the redemption, with Hashem's help, is morning, it is a light that will shine. So he writes that this morning and this light that is destined to shine for us, for the Jewish people, this light that is destined to come, so just like at night before the dawn rises, at that time it is called the break of dawn, because it is the darkness when the sky begins to be darkest, with greater intensity and strength, precisely at that time before the light begins to appear, the sky becomes very dark and gloomy.

14:42 That is exactly it, like a woman giving birth, who before she gives birth has labor pains, and the whole time of the pregnancy she does not feel the pain of the birth. But at the time when the baby has to come out, the labor pains truly begin. And when the morning begins to shine, so the darkness intensifies, and so he hints with this about this bitter exile. That is, this exile, this darkness, is exactly as everyone sees, that the more we approach the redemption, so we suddenly see this exile pressing.

15:08 It is an interesting thing the Gra writes, he also writes about the redemption, and we also saw by hint in paragraph 3 that he writes that through the study of the holy Zohar, through the study of Kabbalah, which is the essence of everything that flows from the holy and awesome stream, holy and awesome, the supreme holy one, the holy lamp, the pure Menorah, our master and our teacher, the holy Tanna, Rabbi Shimon bar Yochai, the holy Zohar and this composition, can learn and go out from darkness to light and bring the redemption and adorn all the adornments of the Shechinah, as it writes in Tikkun 21.

15:47 There is specifically in this teaching, one can say some novel idea, that Rabbi Shimon in Tikkunei Zohar innovates many explanations. There are many explanations on Bereishis. There is also the sefer Ginzei HaMelech of Rabbi Yaakov Abuchatzeira, who also innovated new insights on Bereishis, and many holy people who engaged in this Tikkun. And in this Tikkun 21, Rabbi Shimon bar Yochai writes an interesting secret.

16:14 I will explain it to you in simple language so that you can understand. Because sometimes the language of Rabbi Shimon is so deep and lofty, and often it needs much simplifying, and there are many commentaries today on the Zohar that one can learn, most wonderful ones that one can learn, and one can also read with the translation and be helped by wonderful commentaries. Among the commentaries there is the Matok MiDvash and a wonderful commentary, and the Baal HaSulam, and so many wonderful commentaries in this generation, that the commentaries and wonderful explanations on the holy Torah have multiplied, that one can simply learn and be helped, and it is truly that everyone will delight and take pleasure in Torah. Everyone can open a book and learn and understand and draw close to Hashem. Of course this also means learning halachah and Gemara and everything, but the main importance is that a person also have the language of the holy Zohar. It is very important that a person connect, because in the Zohar are all the halachos,

17:00 everything the Midrashim and all the customs, everything has its root and source in the holy Zohar. Everything, everything, every siman in the Shulchan Aruch that was ruled as halachah, has a root and source in the Zohar, and even the first law of netilas yadayim, that we wash our hands in the morning, that we all wash, is from Zohar Vayeshev, page 184, side a, side b, everything starts from there, we already see that even the beginning, that a person immediately gets up from his sleep, and begins the service of his Creator, and begins to pray to Hashem, every thing has a root and source in the holy Zohar, a book of tzaddikim, a book of tzaddikim, of holy people, The Zohar Chadash, they discovered it 39 years after the Zohar was already printed, it is called Zohar Chadash and they compiled it. It too is sealed and hidden and closed,

17:43 and there are the Tikkunei Zohar, and there is the Sifra DiTzni'usa, but it is very important for a person to have the connection to the holy Zohar. And of course one must also learn halachah, because halachah is the vessels for the light of Hashem. Halachah is the light that is revealed when a person Rabbi Meshulam Feivush writes in the sefer Yosher Divrei Emes, when a person learns halachah he can know how to draw close to Hashem, blessed be He. Because halachah comes from the word "halichah" (going); when a person learns, he knows how to draw close to Hashem, he knows the way to dwell in light, he knows what he must do in this world, he knows how to walk and how to draw close to Hashem, blessed be He, by learning halachah.

18:19 And for this a person must always prepare vessels for himself, in order to receive the light of Hashem, blessed be He. And these vessels are the study of the plain meaning of the Torah, the study of halachah, which receives. Therefore a person must fill his belly with Shas and poskim before he touches Kabbalah. But this does not contradict the study of the Zohar, which is mostly midrashim, the Torah portion of the week, the Zohar, to know what was and how it was and what the Zohar's view is and many customs and stringencies and ethics, fear of Heaven, everything everything everything everything is contained in the Zohar. And whoever finds it hard to learn the inner parts, that is divided, Tikkunei Zohar and Sifra DiTzni'usa, he may learn perhaps with a chavrusa, but the Torah portion and the Zohar, mostly entirely,

18:57 mostly midrash, which one can learn and delight in and know it all, and of course to set aside time for the vessels, the study of halachah, which is the most important thing, to learn halachah. This is also written at the end of the Talmud, in Shas. It is in the Meiri, on page [unclear] of Niddah, where it concludes with the Tanna of the school of Eliyahu, 'all who study the halachos.' Then there is also something beautiful in the Mechilta, in parshas Beshalach, in siman 2 and siman 100 in the Tanchuma.

19:24 There is also in siman 100, where it says in the name of Rabbi Yehoshua, that anyone who learns, in the name of Rabbi Yehoshua, anyone who learns two halachos a day, a person who learns two halachos in the morning and two halachos in the evening, and even if all day he is occupied with his work, Scripture considers it for him as if he had fulfilled the entire Torah. Look at this, this is a wonder, that is how it is written in the Mechilta, look in the Mechilta, parshas Beshalach and in the Tanchuma, also in parshas Beshalach, in siman 2 and siman 20, and there it says in the name of Rabbi Yehoshua that whoever learns two halachos in the morning and two halachos in the evening, and all day is occupied with his work, Scripture considers it for him as if he had fulfilled the entire Torah.

20:02 So now we also did Zohar, so we also finished the whole Zohar together, and we also learn two halachos morning and evening, because halachah, when a person wants to draw close to Hashem and [unclear], he discovers in learning halachah that he wants to draw close to Hashem, so it is important. Here, also in Zohar Mishpatim, page 116, side b, Rabbi Shimon bar Yochai says that whoever knows halachah, the Holy One, blessed be He, does not move away from him. When a person knows how to conduct himself in this world and he keeps Hashem's laws, he learns the holy Torah, then the Holy One, blessed be He, [unclear], He will never leave him, He will not depart from him.

20:34 And also in the introduction to Tikkunei Zohar, page 14, side b, Rabbi Shimon says that he takes the Shechinah out of exile, he learns the halachah, he takes the Shechinah out of exile, he reveals the kingship of Hashem, he illuminates the light of Hashem and he toils in the Torah, in the Zohar [unclear], page 27, side b, It is also in the words of Rabbi Shimon, it appears countless times in the Zohar, you can see it everywhere. But let us return to the novel point, in Tikkun 21, where Rabbi Shimon bar Yochai says, that if you look at the word, at the beginning, the Torah opens with the word Bereishis.

21:06 When we open, 'In the beginning G-d created the heavens and the earth.' The greatness of [unclear] cannot be measured. And this secret of Bereishis, if we all look, within this Beis there are awesome and very, very lofty secrets, that the Torah begins with the Beis. In Bereishis, Rabbi Shimon teaches us to enter the inner depths of the Zohar in order to understand the secret of how many deep things there are in the Torah.

21:32 This Beis, in fact the Torah should have started with an Alef, but there are all kinds of midrashim about that, Rabbi Akiva and so on, but [unclear], yes, but Beis is 'baruch,' it is blessing. And within this Beis there is a dagesh, because we do not read 'Vereishis,' we read 'Bereishis.' And within the Beis there is a dagesh. And this dagesh, this inner point, is in fact the Yud, it is Chochmah, 'but wisdom, from where shall it be found?'

22:02 And every person, everything in the world, in creation, one can illuminate the light of Hashem only through the person being lowly and humble, and he does not [unclear] for himself anything, he always thinks of Hashem, blessed be He, in everything he wants, in every physical thing, in every matter, he thinks only of Heaven. All that interests him is the Throne of Hashem, all that interests him is the kingship of Hashem.

22:28 So this Yud, if we write the Yud, we see that it has three tips, an upper tip, the thorn-tip of the Yud, the lower tip [unclear], from below, and the lower tip at its end below. That is to say, an upper part and the middle and a lowest part, [unclear] the Gimel points of the Yud. Now, in the Torah it is written, 'and you shall speak of them.'

22:55 To speak of them, in the verses of the Torah. In the secret of 'to speak of them,' this is to speak in 'Mem-Beis,' the forty-two. This is the secret of 'Ana B'koach gedulas yeminecha.' It is the secret of the forty-two-letter Name. Forty-two, which the Sages expounded in Tractate Kiddushin, page 71a, in the name of Rav Yehudah, who said in the name of Rav. Interesting that Rashi, he writes there, regarding the forty-two-letter Name, 'they did not explain it to us,' so Rashi says.

23:20 But one can understand from Rashi's words that he knew very well what this Name is, because he says 'they did not explain to us,' he does not say [unclear]. Rashi sometimes, many times writes that 'they did not know,' [unclear], but here he says 'they did not explain to us,' the meaning is that it is impossible to pass this on, because it is a secret. These are among the secrets of our Torah. And because it is among the secrets of the Torah, it must be passed on, to be understood by whoever understands, as the Ramban, Rabbi Moshe ben Nachman, wrote in the introduction to his book, that this must be understood according to Kabbalah, because he was a great one among the kabbalists.

23:51 One must understand this, specifically this Torah, from person to person, as the [unclear] expanded in Tractate Sotah, page 22, on the service of Torah scholars who receive from a sage and a sage in order until there is a tradition from the mouth of Eliyahu, of blessed memory. As our teacher the Arizal merited that Eliyahu, of blessed memory, was revealed to him, and Maran the Chida says that 'my heart tells me' that he was drawn from the ashes of the red heifer, that he was sprinkled with the water of the ashes of the red heifer, and because of that he was pure and holy, and everything he learned he did not forget, and he was like a gushing spring, and Eliyahu was revealed to him and sprinkled on him from the ashes of the red heifer. So he said, 'my heart tells me,' about our teacher the Arizal, that he received Torah from the mouth of Eliyahu, of blessed memory.

24:28 That is how the Torah of our teacher the Arizal was. And whoever looks and contemplates, will see that this is how, in fact, the Torah reveals to us all the parts and all the explanations. It is all secrets of the Torah, all the holy Names, and the Name Ayin-Beis, and the Name Ayin-Beis, it is all secrets. So within the Beis at the beginning, because we see, 'Ana B'koach gedulas yeminecha tatir tzerurah,' we have, and this is [unclear], the way it is done, 'with two he covers his face, with two he flies,' this corresponds to what is done before a person says the Shema on the bed, which we know was ruled as halachah, in siman 239, and also [unclear] from the reasons that are said in siman 239, this is regarding the Shema on the bed.

25:07 Also in order to fulfill the obligation, of one who did not recite the Shema at its time, 'Speak in your hearts upon your beds, and be still, Selah,' that a person should sleep amid words of Torah, he sleeps from within holiness, but according to the secret, our soul goes up above, and it must give an accounting before Hashem, [unclear], so Rabbi Shimon explained in the Zohar [unclear], page 108, side a, that there one must make an accounting before Hashem and tell before Hashem, to do teshuvah from the depths of the heart for all the sins, for all the iniquities, all the transgressions, before a person goes up and arrives above, when he arranges the order [unclear], then one does teshuvah, 'I have sinned, I have done wrong, I have transgressed,' a person confesses before Hashem, 'I have sinned, I have done wrong,'

25:47 'I have transgressed, accept me in complete teshuvah before You,' he confesses before Hashem and wants to return to Him, blessed be He, so he confesses. And then, in fact, when a person confesses, he becomes a new creation. He returns to his beginning as if he had not been. When a person does teshuvah he becomes a new creation. Therefore Psalm 20 in Tehillim has the power to renew a person so that he becomes a completely new creation, and he becomes pure and clear and clean and holy and pure. He returns to the beginning of his [unclear], to the beginning, to Bereishis. He returns to the beginning, to Bereishis.

26:18 And therefore the forty-two-letter Name is the secret of 'Ana B'koach,' it is 'Ana B'koach gedulas yeminecha tatir tzerurah,' [unclear], it is an awesome prayer of Rabbi Nechunya, that anyone who recites it can literally nullify harmful forces and bad things, because the power of this prayer is beyond measure, and it has great and very, very awesome importance, and for all the combinations that come out of it. And this is the secret of the forty-two-letter Name. 'And you shall speak of them,' that one must speak of them, 'of them' is also the Name of forty-two.

26:48 And if we do Bereishis, within the Beis, within the Beis there is the point. The point of the Yud is three tips, each tip is a point. That is, [unclear] in Sefer Yetzirah at the beginning, also in the commentary of the Gra, and in the introduction there is on this, there is the Raavad and the Gra, but put a point at ten, Yud. And another tip is another Yud, together that is twenty. And another tip below the Yud, of the three lines, the thorn-tip of the Yud, that the Yud is surrounded by three lines, by these three tittles, points, together that is thirty. And the Yud itself makes forty. And this Yud within the dotted Beis of Bereishis is forty. And the Beis itself is another two. So the secret of Bereishis, the Beis, the beginning, is already forty-two.

27:36 We see that this is the secret of forty-two. And therefore it is written in Tehillim, chapter 45, verse 14, 'The king's daughter is all glorious within.' 'All glorious,' the glory is the soul, 'the king's daughter within.' Within, inside this Bas, the one with the dagesh, is the light, it is the abundance, the Chochmah. Therefore the woman, the purpose of the woman is her modesty.

28:03 The holiness of the woman, a woman must go with modesty and guard her honor and her holiness and her purity and stay in the house, with derech eretz, in holiness, that it should be [unclear] our Sages in fact taught us that 'all glorious is the king's daughter within' refers to the modesty of the woman, and in Tractate Nazir, page 12a, and Tractate Kesubos, page 58a, there is something in Tractate Gittin, there is in the Yerushalmi in [unclear], chapter 3, halachah 2, the Rambam also ruled, in Hilchos Ishus, chapter 13, halachah 11, it is already known what the Sages said about this, about the importance and the holiness, in Tractate Shevuos, page 30b, there is much, much, much of this in the Shas, they say 'all glorious is the king's daughter within,' that a woman must also, in Yevamos, page 17a,

28:48 there are many places in the Shas that a woman must be modest, because a woman is a light that must be covered, be hidden, because it is the light of Chochmah. Therefore this is the building of Av, these are the lights of the Chasadim, it is the Binah, the Binah that sweetens all the judgments, the influences that are awakened in the world. All these mercies that are revealed and spread in the world, that one wants to spread and reveal in the world, this depends specifically on modesty, specifically on lowliness, specifically on humility. The woman is the bride, she is a vessel in which the groom shines his lights.

29:21 The woman must receive the light of the groom, the light of her husband, and then there must always be [unclear] and awakening together, one to the other, to receive the light. Therefore she must always be, 'all glorious is the king's daughter within.' She must be inside the house, that she is this blessing, within the holiness. And her modesty, and the holiness by which she rises through modesty, and she guards herself, then she guards the blessing, this Beis with the dagesh, and then in fact the lights of the Chasadim shine, and all the blessing flows into the whole world, and the light of Hashem, blessed be He, shines, and everything.

29:52 And therefore one must always look at this, that it is within Bereishis, within this Bereishis, this is the Beis, it is the blessing of the person in the whole world. Because anyone who wants to engrave knowledge in the world, and wants to awaken, and wants to awaken the light of Hashem, blessed be He, especially in this generation, in this dark generation, in this darkness, must with all his strength awaken the light of Hashem, blessed be He, and crown Hashem, blessed be He, as King.

30:16 each one according to his strengths, each one according to his abilities, everyone to whom Hashem, blessed be He, gave a seat, it is not so that he should sit on the seat, it is so that he should enthrone Hashem to sit on the seat. And anyone who has honor, and anyone who has money, and anyone who has wisdom, wisdom, and anyone who has sovereignty, and anyone who has any vessel and possibility in the world, must praise and crown the One Who spoke and the world came to be.

30:42 Only that the Jewish people should understand this, and remember that we have a King, the King of kings, we are the children of Avraham, Yitzchak and Yaakov, we are an eternal people, who are not afraid or fearful of anything in the world, and fear and [unclear] only Hashem, blessed be He, and are not afraid of any creature in the world. This power and this strength of the Jewish people, is what can win everything for us, all the wars, and conquer everything, and defeat everything, and shine the light of Hashem.

31:10 With Hashem's help, may everyone be strengthened and be strong. I will bless Rabbi Moshe Tzvi ben Tova, the mayor of your city, that he continue to magnify Torah and to glorify it, [unclear] his kingdom, Rabbi Uri Avraham ben Zohara, the tzaddik, dear and beloved, who, thank Hashem, is accomplishing, he comes to me often to the classes and receives from the Torah, and may the Holy One, blessed be He, make you succeed, that you succeed. He is, thank Hashem, a Torah scholar, he has many novel insights and many wonderful Torah teachings and wonderful novel insights. May the Holy One, blessed be He, lengthen the days of your reign, that you succeed and accomplish, and may you bring about all good, from the best of the good, in this city, and may the desire of Hashem prosper in your hands in all matters,

31:50 and may your horn be raised in honor, may you have siyata dishmaya, and good life and blessing to you, to the mayor, to all the family, to everyone, to all your students, to all your workers, to everything you do. May the desire of Hashem prosper in your hands. May you have siyata dishmaya, may everyone have length of days and years, may each one of you have all the good influences. May the Holy One, blessed be He, bless each and every one of you. Each and every one.

32:17 May He give each one siyata dishmaya, may He give each one blessing, healing and life, may He give each one good life, may He give each one miracles and wonders, may He give you complete healing from Heaven, may He give you living and lasting offspring, may He give you salvations and wonders upon wonders, and whatever you desire, Hashem, blessed be He, will give you for good and for blessing, for joy and gladness, and may He fulfill for you the verse, 'And you shall say, "To life! And you, peace,"' 'and your house be at peace and all that is yours be at peace.'

32:47 'And all these blessings written in this Torah shall come upon you and overtake you,' 'Blessed are you when you come in and blessed are you when you go out,' may El Shaddai bless you, and may He give you mercy and good influences, in what is good, seen and revealed, with joy and gladness of heart. I am a partner with you in the Zohar, at the siyum. Hadran alach Sefer HaZohar, and hadran alan; our mind is on you, Sefer HaZohar, and your mind is on us, without a vow.

33:13 'We will not be forgotten by you, Sefer HaZohar, and you will not be forgotten by us, not in this world and not in the World to Come.' We will return to you, Sefer HaZohar, and you will return to us. Our mind is on you, Sefer HaZohar, and your mind is on us. We will not be forgotten by you, Sefer HaZohar, and you will not be forgotten by us. Without a vow. Not in this world and not in the World to Come. We will return to you, Sefer HaZohar, and you will return to us. Our mind is on you, Sefer HaZohar, and your mind is on us. We will not be forgotten by you, Sefer HaZohar, and you will not be forgotten by us. ... Not in this world and not in the World to Come.

33:37 And behold, all of us, and our offspring, and our offspring's offspring, and the offspring of Your people, the House of Israel, all of us knowers of Your Name and learners of Your Torah for its own sake. 'From my enemies You make me wiser than Your commandments, for they are always mine.' 'May my heart be perfect in Your statutes, so that I not be ashamed.' 'I will never forget Your precepts, for through them You have given me life.' 'Blessed are You, Hashem, teach me Your statutes.' Amen, amen, amen, selah, and forever. We thank You, Hashem, our G-d and G-d of our fathers, that You placed our portion among those who sit in the beis medrash, and did not place our portion among those who sit on street corners, for we rise early and they rise early.

34:02 We rise early for words of Torah and they rise early for idle matters. We toil and they toil. We toil and receive reward, and they toil and do not receive reward. We run and they run. We run to the life of the World to Come, and they run to the pit of destruction. We run to a purpose, and they run to an empty pit that has no water. 'And You, G-d, will bring them down to the pit of destruction,' 'Men of blood, of deceit, [unclear]...' May it be before Hashem our G-d and G-d of our fathers, that [unclear] we finish the Sefer HaZohar, so may You help us to begin other books and finish them, tractates, other holy books, to learn, to learn, to guard, to try, and to fulfill all the words of the study of Your Torah in [unclear], and in the merit of all the Tannaim and prophets, Torah scholars, mentioned in Sefer HaZohar and Tikkunei Zohar,

34:37 in the Hidra and in the whole Zohar, in Tikkunei Zohar Chadash and in Sifra DiTzni'usa, shall stand for us and for our offspring and the offspring of our offspring, that this Torah shall not depart from our mouths and from the mouths of our offspring and the offspring of our offspring, from now and forever. 'When you walk, it will lead you,' '[unclear] it will guard you [unclear], for [unclear] your days to add to you years of life, length of days in its right [unclear] its left, now with honor.' '[unclear] will give, Hashem will bless His people with peace.'