The Yanuka Rav Shlomo Yehuda-הינוקא הגאון הרב שלמה יהודה - ＂קוצו של יו＂ד＂ - The Yanuka

5:52 So the Minchas Elazar explains that this time when it is the custom to bless one another so from the time of Tu B'Av already to bless with 'a good inscription and sealing' as the gematria of 'the fifteenth of Av' equals the number of 'Ksivah vachasimah tovah' (a good inscription and sealing) So explains the Minchas Elazar of Munkatch And there is also a great virtue in this and therefore the Jewish people have the custom to bless 'a good inscription and sealing' already from Tu B'Av, the fifteenth of Av so that mercy will be drawn down, etc.

6:22 He explains a very interesting thing perhaps we will explain it more, perhaps we will clarify it Rabbi Tzvi Elimelech of Dinov explains that at the root of contemplating the month in which both the full force of judgment and the full force of mercy are found this can be annulled of course through levels, or through tzaddikim, etc.

6:52 whatever a person can accomplish but the level is achieved only by a person being able to annul the kelipah of Amalek So Rabbi Shimshon of Ostropoli explains it further Rabbi Shimshon of Ostropoli explained in 'Karnayim', in 'Dan Yadin' on the verse written in Shemos "And Hashem said to Moshe: Write this as a remembrance in the book and place it in the ears of Yehoshua" So he says, yes, the fly says Rabbi Shimshon of Ostropoli, may his merit protect us that this is the kelipah of Amalek this fly is the kelipah of Amalek And because this fly is the kelipah of Amalek it causes all the heresies there are and therefore the flies always go and hide and come back to a person the more flies there are - it hints at judgment in that place

7:42 and therefore, because the strength of the sun wanes from this time onward so now there are no flies and this hints that it is possible to annul all the heresy and unbelief and everything and then it is possible to sweeten all the judgments and everything and then complete mercy is drawn down from Heaven this is what it hints at The Rebbe of Dinov and the Minchas Elazar of Munkatch further explain that..

8:13 He explains that this day, on which the Jewish people pray and ask Hashem, blessed be He, to redeem them they ask for His kingship as is also written in Yalkut Shimoni on Eichah in remez 997 that the Holy One, blessed be He, will redeem Israel in the generation in which everyone asks for His kingship when all of the Jewish people ask for the kingship of Hashem, blessed be He the Holy One, blessed be He, will give His kingship and redeem all of Israel And from Tu B'Av onward, until Rosh Hashanah when the judgment grows stronger and everything the sweetening is possible only through prayer and request, and mercy therefore in these months we increase prayers, requests and supplications because then it is possible to annul all the kelipos and to arouse complete mercy from Heaven

9:17 And this is the same thing that Rabbi Shimshon of Ostropoli advised us that only by praying and asking at the times of favor then it will be possible to subdue the kelipah of Amalek, etc. and then the judgments will be annulled may his merit protect us, amen Perhaps they will give some idea, some thought or something (what to speak about) that we may merit some new insight that the Holy One, blessed be He, will let us bring out new insights in His Torah in the merit of all the Torah scholars, the rabbis and the tzaddikim may the Holy One, blessed be He, give us help and assistance that there be Torah and new insights in Torah - which gladden Hashem, blessed be He Today, when the Beis HaMikdash, the Holy Temple, was destroyed, and the whole world is in sorrow

10:56 and everything is upside down whoever brings out new insights in the Torah of Hashem and learns His Torah then the Holy One, blessed be He, rejoices in him with a very, very great joy.. and desires him, and cherishes him, and kisses him, and draws him close And it is very important to bring out new insights in Torah and especially to pray for this, that they be true insights and when there are insights made together - that is a true insight from Heaven it is much greater than when a person sometimes innovates alone It is said that many of the insights of all the Geonim and the Rishonim, which they brought out were insights that they would learn together And what the early ones brought out like Rabbi Shimshon of Ostropoli and many great ones this too was in the Heavenly Academy, in general

11:45 all their insights came from Eliyahu HaNavi, remembered for good and levels and worlds and attainments and everything.. these are insights whose level is very great for there is a virtue that comes from Heaven, and all together have a portion in the Torah as we say, 'a portion in the Torah' this is to reveal the portion that belongs to a person within the Torah of Moshe And because the whole world is dark and gloomy so they cover a person's eyes and the Torah so that the person will not see the Torah and the Torah will not shine in him for the Torah is entirely light and because a person's eyes are covered he does not see the light that is inside the Torah and he does not feel its sweetness and he does not see all that is in it

12:34 he can desire all the matters of this world but the purpose - the Torah - he will truly not see That is why this is what all the Tannaim and Amoraim attained for the closer they were to the Temple the more sweetness of the Torah they had and the further one moves from the destruction of the Beis HaMikdash and moves further and further and further away so it is lost (the sweetness of the Torah) and one cannot feel the sweetness of the Torah Therefore, whoever truly weeps over the destruction of the Beis HaMikdash and is connected to the Beis HaMikdash can know it by his Talmud learning by how connected he is to the Talmud for the more one is connected to the Talmud this shows a person's connection to the Beis HaMikdash to the importance of the Talmud

13:51 Okay, tzaddikim, perhaps you will say something? Tu B'Av.

15:03 - Tu B'Av - your shofar - the Name Havayah - mezuzah - We will try to do some..

15:44 - Shofar, prayer, standing, sitting Tu B'Av, mezuzah, emunah, a hundred blessings also the seven of consolation - I don't know, whatever Hashem helps, I don't know the main thing is that there be a revelation of Hashem, blessed be He How?

16:14 It is all the same thing, yes Okay I will make an effort; let us try to learn about this about things that will be connected with this.. may Hashem help that.. we will try to learn about this and try to connect the matters may the Holy One, blessed be He, give Heavenly assistance In Tractate Ta'anis, page 30b and Bava Basra, page 121a about those things that happened to our forefathers on the fifteenth of Av Let us explain the matters: what happened?

17:29 What did the Holy One, blessed be He, bring about? and the great kindness that the Holy One, blessed be He, did with us Let us begin with this One: a herald would go out and say: 'Let the living separate from the dead' and every Tishah B'Av, from twenty years old and up to sixty fifteen thousand would pass away every year until it reached Tu B'Av and the Holy One, blessed be He, did this miracle and kindness that the dying stopped and everyone saw the kindness that Hashem, blessed be He, does everyone saw the kindness and the mercy that Hashem, blessed be He, does and they set it for the day of Tu B'Av a day of joy for Israel Those killed at Beitar were brought to burial what the emperor Hadrian did to them then, in the time of Bar Koziba, what happened with Bar Kochba

18:31 and after that, it was seven years that they were hung like that on spits and for seven years they were like that and then the Holy One, blessed be He, did a kindness that on Tu B'Av they were brought to burial For this our Sages, of blessed memory, instituted and in Berachos, page 48b 'HaTov VeHaMeitiv' (Who is good and does good) - that there was no decay in the bodies and also that the Holy One, blessed be He, brought it about that they were brought to burial It is the day when the strength of the sun has already waned as we know that they stopped cutting wood for the altar fire they would cut wood from Nissan until Tu B'Av from Tu B'Av the strength of the sun wanes and from when the strength of the sun wanes, it is a 'day of good fortune'

19:16 Because of this matter, that the strength of the sun has already waned so the wood begins to get wormy so it is impossible to bring it to the Beis HaMikdash because it gets wormy, it is impossible to bring it to the Beis HaMikdash And another thing, that from here one can see that What is 'the strength of the sun wanes'?

19:44 The explanation is that just as we know happens in the physical world so too the Holy One, blessed be He, brings about in the spiritual, from Heaven which means that if the strength of the sun wanes from Tu B'Av then the strength of the sun also wanes in all its aspects and in all its qualities, physical and spiritual for all the desires come from the heat all the desires are fire but a person's inclination is fire and all the desires are drawn from the element of fire, such as pride, etc.

20:21 all the character traits and because it is drawn from the element of fire the main thing, to sweeten it and annul it, is at the times that have an awakening for every year, when there is an awakening for a certain time - the whole order awakens as we explained, that the Maharal of Prague explains in the Pesach Haggadah that it is called 'Seder night' because the whole order turns around from the beginning like at the beginning of Creation on Seder night all the stars in the sky arrange themselves in the order of their going out, from the Exodus from Egypt when the Jewish people went out in the Exodus from Egypt all the stars were all arranged in order and whoever is expert in the stars - will see a change in the stars by the change in the stars

21:00 he will be able to know what the change between them is the change he will see in the stars by this it will be possible to know when the Holy One, blessed be He, redeems Israel And now, once the strength of the sun wanes, this will annul to show that it is possible to annul all the desires and it is possible to rule over the material, a complete annulment to rule over the material and to act in practice before the Holy One, blessed be He closeness to Hashem through the Torah, its mitzvos, etc.

21:26 which is a person's pure heart and his purification from materialism and the sun and all the desires and their offshoots But this way of accomplishing it is only through song and melody The song, the song, in fact, that the Holy One, blessed be He, said that on Rosh Hashanah we make use of the shofar which is a new voice for everything in Creation - for us - there is a melody our melody is called the shofar At the end of Tractate Kinnim, in the name of Rabbi Yehoshua that the ram, all its sounds..

22:02 that, as all say, when it is alive its voice is one, and when it is dead its voice is seven so from the wool they make techeiles And what is there in the techeiles wool that is a musical instrument? it is not a musical instrument they put bells on its hem and the bells that ring make the sound but from the ram they make two shofars, meaning trumpets and this shofar is in fact called a new voice that is brought to the Holy One, blessed be He a voice is brought to the Holy One, blessed be He a new voice that has not been played to the Holy One, blessed be He like that same voice that we play to the Holy One, blessed be He, all year throughout the whole year we speak with the mouth or with the heart

22:36 and with the voice - lashon hara or forbidden things so on Rosh Hashanah one must bring the Holy One, blessed be He, a new voice this is the meaning of the shofar Now, for everything in Creation there is a melody now, if the strength of the sun wanes on Tu B'Av on the fifteenth of Av the strength of the sun wanes - what does that mean? If its strength wanes, then what? The strength of its melody wanes? or the strength of the sun wanes?

23:01 It is written in Yalkut Shimoni on Yehoshua in remez 22, it is written that Yehoshua said "Sun, be silent (dom) at Givon" He did not say: "Sun, stand at Givon" he said "Sun, be silent at Givon" which implies that the sun has a melody And he also brings the Zohar, Vayakhel, page 196a in the name of Rabbi Elazar, who says 'If the people of the world knew the sound of the sun's melody they would be utterly nullified when they heard the sun' they could not live..

23:30 The Reishis Chochmah, in chapter ten, also brings that there were two men who traveled east, to India and there they managed to hear the sound of the sun's melody one became mute and one died - from the sound of the sun's melody this one became mute and that one died In Tractate Yoma, page 20b, as Levi said, for Levi said 'Why is a person's voice not heard by day as it is heard at night?

23:54 Because the orb of the sun saws through the firmament' the orb of the sun saws through the firmament So now, if the strength of the sun wanes on the fifteenth of Av what does it mean? Does the strength of the sun's melody wane? Or does the strength of the sun wane in general its heat and everything so what does its melody have to do with it? So it seems right to explain that all the creations, all of us each one of us has a melody There is the Tiferes Yisrael, Rabbi Yisrael Lipschitz, on the Mishnayos he brings all kinds of interesting things there too, in the introduction to Kiddushin, at the beginning he brings the story with Moshe Rabbeinu which many disputed - it has no source..

24:38 but he brings all kinds of things that.. there is much interesting knowledge in his commentaries In chapter 1.. 38 he writes that just as a craftsman hums and sings and plays music and through this the work is easy for him he says, if a person plays and sings in the service of Hashem so the service will be made easier for him - through song and melody this is the meaning of song and melody, song and melody Now, we have no song and melody because we cannot come before Hashem with song and melody because all year long and all the time we used the voice that belongs to us this voice belongs to the person this voice is flawed, there is a flaw in it so we need to use the ram that when it is dead its voice is seven - how is its voice seven?

25:28 as we explained: two trumpets, its intestines for harps.. its hide for a drum, etc. Now, if we use two shofars, two horns which are shofars the meaning of the shofar from the fifteenth of Av until the 25th of Elul what Rabbi Tzvi Elimelech of Dinov explained it comes to forty days - corresponding to the forty for the forming of the child And five more to Rosh Hashanah - this comes to the numerical value of 'Adam' (man) And the closer we come to before the Day of Judgment so that is how one must bring before Hashem, blessed be He bring before Him a new voice which does not belong to us, the created beings, human beings - which is flawed rather, we use a different voice This is the meaning of using the shofar before the Holy One, blessed be He

26:15 And there is a distinction - well, soon we will get to that This is in the Ittur, on page 100, in the Ittur on the laws of shofar he brings the distinction between them he brings the matter of the repetition of the prayer Soon, perhaps, we will get to it, we'll see The matter of the chazzan's repetition - did you see this? The matter of standing The Rema in siman 124, se'if 4 The Rema brings this, that one must stand during the chazzan's repetition which is the matter of the distinction between standing and sitting during the repetition of the shaliach tzibbur whether it is one prayer or not This is in the Baraisa in Rosh Hashanah, page 34b Soon we will get there, we'll see Well, excuse me Learning Torah together is the greatest level before Hashem

27:09 Which letter of the alphabet most resembles a shofar? And corresponds to the shofar? Why? How did you get there? To teach? Which letter?

27:38 Either Nun or Reish - right, Reish.. so it's Nun, it comes out Nun It's Nun, it comes out Nun The Nun is the shofar If we now take a letter and want to make a shofar out of it from which letter will we make it?

28:06 From Nun, right? From Nun. Right? After all, the blowing of the shofar in Kabbalah is raising up the Kingship (Malchus) whoever knows - that we raise up the Kingship it is raising up the Shechinah from the dust through the blasts with the kavanos (intentions) one must have in mind And therefore, when one hears the shofar blown by a worthy and proper person for the whole year the person will not have fears If a person has fears during the year let him know that he heard a not-so-worthy person in the shofar blowing, and..

28:54 because he did not succeed in raising up the Kingship from it because raising up the Kingship is through the shofar blowing, etc. Now, Well, let's try... Yes, you should know. You too.

29:22 Right, that is the explanation, right. That is the explanation. That is the explanation, right? Nice. This, this. Well, let's go back to what happened on the fifteenth of Av Bava Basra, page 121a We said that the tribes were permitted to one another There was the incident of the concubine in Givah Everyone knows the story of the concubine in Givah It is written in Shoftim, in chapter 19 and in chapter 20 and in chapter 21, at the end where the book already ends And there we will see to explain After all, the oath was released for them After all, everything that happened that it began - there was a Levite man who lived in the hills of Ephraim and he took his concubine He took the concubine and went with her to his father-in-law's house And after that they went with the servant lad and stopped near Yevus

30:35 He said to him that it is dangerous to be there near Yevus even before it was Jerusalem This was in the year 2618 from Creation in the time of Kushan Rishasayim, king of Aram, who subjugated Israel And the Jewish people had great sorrow Osniel ben Kenaz was not there yet There was not yet a judge And the Jewish people were divided, there was no unity And as you will see those who know the story of what happened with the terrible incident of the concubine They went and dined at the home of one old man who was also from the hills of Ephraim and he offered them to lodge with him in his house because they did not lack grain and they had grain, and plenty of food and everything and they decided to lodge with him in his house

31:26 In the middle of the meal and the feast they pound on their door, like in Sodom those men from Binyamin and they asked them to bring the guest out to them and to do a thing.. And because he did not agree to this thing he said: I have my daughter, the concubine So what did that husband of the concubine do? He seized the concubine after four months in which she had fled from him because he cast excessive fear in his home as the Sages said in Tractate Gittin, page 6b in the name of Rabbi Evyasar and Rabbi Yehonasan and Rav Chisda 'A person should never cast excessive fear in his home for excessive fear can bring about that thousands and tens of thousands of the Jewish people fell In the tribe of Binyamin forty-five thousand fell

32:22 six hundred young men remained of the Jewish people On the first day 22 - that is twenty-two thousand and on the second day it is eighteen thousand together that is forty thousand from here and another forty-five thousand from there and eighty-five thousand because he was harsh because he showed excessive fear inside the home excessive fear inside his home brought about eighty-five thousand people falling dead because of excessive fear, that he was harsh inside his home How severe it is to be harsh inside the home See how severe it is to be harsh inside the home that a person is harsh inside his home how forbidden, terrible and dreadful the thing is So there were Rabbi Evyasar and Rabbi Yehonasan So Rabbi Evyasar says: 'He found a fly' he found a fly in the bowl Rabbi Yehonasan says: 'He found a hair'

33:15 So Rabbi Evyasar met Eliyahu and asked him 'What is the Holy One, blessed be He, occupied with?' He said to him: 'The Holy One, blessed be He, is occupied with the concubine in Givah' What is this? Why is the Holy One, blessed be He, in Heaven occupied with the concubine in Givah? What is this? Why would this matter of the concubine in Givah interest the Holy One, blessed be He? What does it mean? So he asked him - what does the Holy One, blessed be He, say? So he said to him 'Evyasar My son says: he found a fly Yehonasan My son says: he found a hair' That is, He says what the Sages are discussing what Rabbi Evyasar and Rabbi Yonasan are discussing between them What do we learn?

33:52 That they discuss - in Heaven they discuss a person's character traits at his meal that there should not be excessive fear That is, the Holy One, blessed be He, discusses the whole incident of the concubine it was not about the concubine that He was discussing in Heaven He was discussing the excessive fear that he cast on account of his concubine This is what the Holy One, blessed be He, calls 'the concubine in Givah' That is why He said: 'Yehonasan My son says, he found a hair' 'and Evyasar My son says, he found a fly' Yehonasan says he found a hair The Holy One, blessed be He, says this on purpose, so that they will see So he says: is there any doubt before Heaven?

34:25 Is there doubt before the Holy One, blessed be He? Rather, at first he found a fly, and after that he forgave it but after that he found a hair and this he did not forgive - this hair And then, because of this, eighty-five thousand were killed in the overall total because of that harshness of his inside the home And see how severe it is to be harsh inside the home for when a person is harsh inside his home through this, bloodshed comes about and when bloodshed comes about - the Kingship departs from the Jewish people The Kingship is the Nun, the Nun is the Kingship which returns on Rosh Hashanah On Rosh Hashanah we bring back the Kingship Soon this connects, soon you will understand the progression After that, the Holy One, blessed be He

35:21 So they say that in this hard war in which they were killed that there were four hundred thousand against twenty thousand seven hundred So on the first day they struck down twenty-two thousand of them and on the second day another eighteen thousand And they asked through the Urim and Tumim With the Urim and Tumim one must ask both straight and in reverse With the Urim and Tumim one never asks just once One asks, say: should one travel to such-and-such a place?

35:48 And one asks: is such-and-such a place one to travel to? say, for example one must travel straight and in reverse to ask the question twice They asked the question and the Urim and Tumim were also in their favor and with all this there was a great downfall among the Jewish people And because of this downfall, because of this downfall it caused the Kingship to depart and the tribe of Binyamin was left with six hundred young men six hundred young men of the tribe of Binyamin alone And after that they needed to marry them off, and there were none So they went to the people of Yavesh Gilad, whom they killed and then they took four hundred for them and then two hundred were left for them Now they did not know what to do - another two hundred were missing

36:35 So they took for another two hundred Now they went to the daughters of Israel because of the oath, since it was impossible to annul the oath they went to the daughters of Israel who danced in the vineyards This was on the fifteenth of Av and then they took them by the hand, on their own and that is how they completed it, from two hundred to two hundred and then it came to six hundred, which they completed Among the six hundred was King Shaul King Shaul was among the six hundred That is, if they had continued with this harshness the Kingship of Israel would have been wiped out - which is the Nun which is the Kingship It is also written: 'She has fallen, she shall no more rise, the maiden of Israel' This is the Nun, this is the Kingship

37:09 That is why it is not in 'Ashrei' In Tractate Berachos, page 4b it is written what Rabbi Yochanan said Well, maybe after this So it is written in Amos, chapter 5, verse 2 'She has fallen, she shall no more rise, the maiden of Israel she is cast down upon her land, there is none to raise her up' Because of this, this Nun it is written in the Responsa of the Rashba In the Responsa of the Rashba he explains about the Nun In the Responsa of the Rashba, siman 49 The Rashba explains that there are many verses of downfall but in this Nun, in the Nun there is a downfall that has no rising up, so to speak because it is written 'she has fallen, she shall no more rise', so 'there is none to raise her up'

37:54 it is impossible to raise her up Therefore the calamity in this verse carries great difficulty and very great sorrow, in this Nun Therefore in this Nun there is a hint of great difficulty and very great sorrow And this Nun is Kingship - this Nun, this is the Kingship And when the incident of the concubine in Givah happened because of the excessive fear, that he was harsh inside his home the Kingship departed And when do we find that the Kingship departed from Israel?

38:21 It is written in Midrash Rabbah on Eichah, at the beginning of the Midrash At the time the Beis HaMikdash was destroyed, Metatron came before the Holy One, blessed be He and also Tractate Chagigah, page 5b and began to weep before the Holy One, blessed be He, over the destruction The Holy One, blessed be He, said to Metatron If you do not let Me weep I will go and weep in My own place: 'In secret places My soul shall weep' There is a place of the Holy One, blessed be He, called 'In secret places' where the Holy One, blessed be He, weeps, alone and no one enters there for even Metatron has no permission to enter that place because the Holy One, blessed be He, weeps there And then the Holy One, blessed be He, began to weep, and He wept and said

39:15 'My children, where are you? My Kohanim, where are you? My beloved Levites, where are you? Where is My people? Where are My beloved ones?' The Holy One, blessed be He, began to weep - He wept, wept, wept in great pain over the Jewish people, over the sorrow, over the destruction over all that we have come to, over the whole exile He began to weep The Holy One, blessed be He, wept and wept over the Jewish people And this weeping - it is over the departure of the Shechinah from the Beis HaMikdash For at the time the Shechinah departed from the Beis HaMikdash the Shechinah would go hugging and kissing the walls and 'the House' - the Midrash there continues and says and she would say: Farewell, house of My Sanctuary farewell, house of My Kingship, farewell, house of My glory

40:10 And so the Shechinah would go and kiss the walls of the Beis HaMikdash and depart upward, upward Rabbi Yonasan says: three years For three years the Shechinah sat and waited on the Mount of Olives, perhaps Israel would do teshuvah And because Israel did not do teshuvah the Shechinah went up, rising higher and higher, upward, upward, upward...

40:35 until she returned to her firmament At the time the Shechinah left the Beis HaMikdash then she departed At first she departed from cherub to cherub After that she went from the cherub to the threshold of the House and from the threshold of the House she went to the cherubim from the cherubim she departed to the eastern gate after that, from the eastern gate she departed to the courtyard from the courtyard to the roof, from the roof she departed to the altar from the altar she departed to the wall from the wall she departed to the city from the city she departed to the Mount of Olives and from the Mount of Olives - Rabbi Yonasan says she waited three years perhaps Israel would do teshuvah and they did not do teshuvah At once she returned to her place

41:32 'I will go and return to My place' And the holy Shechinah went up to her place above Ahhh What.. What words, what words What words What a responsibility we have being in a generation in which the Beis HaMikdash has not been built and the Kingdom of Heaven is not revealed in it What a responsibility this generation has What a shame it is that Mashiach and the Beis HaMikdash are not built in our days It is the greatest shame there is to arrive in Heaven without seeing all the words and all the prayers and all the halachos and all the learning that we learned For what, for what is this matter For what shall we pray, for what shall we weep first?

42:47 Over the first ones, over the hidden things, over the revealed things After all, all the kingship there has been in the world, from the day the world was created until today every kingship there is belongs to Hashem, blessed be He it is the Kingship of Hashem, blessed be He this kingship belongs only to Hashem, blessed be He And from the day the Beis HaMikdash was destroyed when everyone takes kingship to himself, it is a dangerous thing because he takes this kingship to himself and by this he harms the world And this is the difference with those people who take honor falsely and through this, Heaven forbid, it is 'she has fallen, she shall no more rise' as opposed to the kingship and honor that should go to the Beis HaMikdash for all the honor that was created was created only to crown Hashem, blessed be He

44:09 to crown the Holy One, blessed be He And all the created beings, all the people who think that honor and glory are due to them it is a very great mistake for all honor and glory that exists in the world is solely toward Heaven not for any flesh and blood and not for any created being And Hashem, blessed be He, also did not desire King Shaul He did not want a king And with all this, and after all this He had mercy on the Jewish people - and gave them Shaul as king but this flaw of the kingship - this Nun was damaged This Nun is the shofar the shofar that must be blown on Rosh Hashanah We blow the shofar on Rosh Hashanah in order to crown the Holy One, blessed be He, once again

44:59 to restore the Kingship through the mouth and through intention, for there is intention in the shofar for there are two aspects: there is the actual blast done with the mouth and there is the intention of the thought The thought in the shofar corresponds to the Yud - expansion which is in fact the nullifying of the senses and of thought, because it corresponds to the Yud because it is unformed - because in thought one can create all the things there are And also man, who corresponds to the drop he corresponds to thought - he corresponds to the letter Yud Whereas the Kingship itself and the shofar itself is the letter Nun Nun is the shofar, and through it we raise up the Kingship through the person who uses his mouth this corresponds to the letter Yud

45:56 And then there is Nun and Yud And when a person damages and gives the honor and the Kingship to the other side like the honor there is for idol worship like the madness there is in the way of the world everything that is done that is not in line with holiness this is called taking the honor and the Kingship that very Nun, and giving it to the Sitra Achra (the other side) and that very Yud - and damaging it and then these letters are damaged and then salvation does not come to the Jewish people and there is no geulah for the Jewish people and there is no Beis HaMikdash, and the geulah does not come, and Mashiach does not come, and all of it And because we pray in these times of the Days of Awe and prayers

46:45 we ask Hashem to repair that Kingship that fell and that Yud that is lost Now, at this time when everyone prays when does a person pray in the greatest closeness to Hashem? It is at the time he asks Hashem for the geulah and the Beis HaMikdash as it says, what is written in the Gemara in Tractate Eruvin, page 53a at the bottom, at the end of the page: 'I am hereby a nazir on the day the son of David comes' then he is forbidden to drink wine - why?

47:27 lest Mashiach come today - Mashiach can come on any day so perhaps he is a nazir today, because perhaps Mashiach will come today So the Gemara says: after all, we have a rule It is written in Malachi, chapter 3, verse 23 'Behold, I send you Eliyahu the prophet before the coming of the great and awesome day of Hashem' What is this? Yud Nun - Yamim Noraim (the Days of Awe), very nice What a new insight just came to light This is something special about this Now We have a rule that if he made the vow on Shabbos As the Rambam brings in Hilchos Nezirus, in chapter 4, halachah 11, the Rambam explains that if he made the vow on Shabbos (the nazir), then he is permitted that same Shabbos and forbidden the next day. Why?

48:23 Because a doubtful nazirite vow is treated leniently - Tractate Nazir, page 8a, a dispute between Rabbi Yehudah and Rabbi Shimon. Rabbi Shimon is stringent, Rabbi Yehudah is lenient, and so it was ruled. So the Rambam ruled, like the view of Rabbi Yehudah, that Rabbi Yehudah is lenient. So if so, that a doubtful nazirite vow is treated leniently, from here on, for that week he is forbidden, and for the next Shabbos he is forbidden. Why? The Rambam explains that perhaps there is a doubt lest he come, meaning we have a doubt lest Mashiach come on Shabbos.

48:54 So what is the meaning? So here one can explain that because of this thing, that the whole essence of the nazir is against wine, that wine is forbidden to him. And what is there in wine? Wine is called corresponding to the yud. Yud and nun are in wine (yayin) - it has yud, yud and nun, in wine.

49:23 Because when a person drinks wine, he takes the kingship, he becomes arrogant and sins, and so on. And now, the moment one drinks the wine - after all, Kohanim are forbidden to drink wine; for Kohanim it is forbidden. In Tractate Sanhedrin, page 22b, there is a dispute between Rebbi and the Sages whether it is forbidden to drink wine. Rebbi permits Kohanim to drink wine, and the Sages forbade Kohanim to drink wine lest the Beis HaMikdash be built - 'Perhaps Mashiach will come' - perhaps now Mashiach will come, and it will turn out that there are no Kohanim.

49:54 But because there are Kohanim, they have watches, so now it will not be his watch. So we rely that the Holy One, blessed be He, will do everything in the right order, and surely there will be Kohanim available, and not all of them will drink wine. So therefore Kohanim are permitted to drink wine. That is the reason that Kohanim also do not give the Priestly Blessing at the Minchah prayer, as the Shulchan Aruch ruled in siman 128, se'if 38: 'until he removes his wine from upon him' - when he removes the wine from upon him, then he will be permitted to give the Priestly Blessing.

50:24 So therefore they forbade the Kohanim's Priestly Blessing at the time of the Minchah prayer, because of the concern that they drank wine and will be drunk and will not be able to raise their hands in blessing properly because of their drunkenness. As they learned in Tractate Sotah, page 38b, in the name of Rabbi Yehoshua ben Levi, that even a partition of Israel does not separate between Israel and their Father in Heaven, about the meaning of the Priestly Blessing, and so on. And how could it really be that they have drunkenness and wine and they raise their hands?

50:51 So what kind of blessing is that? And they cannot raise their hands. And likewise a Kohen who is told to bless also transgresses 'So shall you bless', 'And they shall place My Name', 'Say to them'. And they commit the prohibition only if they told the Kohen to raise his hands: if they told him to raise them - and he did not raise them, or they told him to wash his hands - and he did not wash, then he transgresses the prohibition, a Torah prohibition. And if not, then not. So what do we have here? The Kohen is forbidden to drink wine because he will not be able to raise his hands in blessing.

51:18 And the reason drinking wine is forbidden for the nazir is lest the Beis HaMikdash be built, and he said: 'I am a nazir on the day the son of David comes.' Why? Because how could it be that you took two yuds and one nun at a time when the nun and the yud.. after all, to take in the redemption - after all, one must take the nun and the yud to come to King Mashiach; when the redemption comes they will take the yuds and the nun, and you want to drink wine?

51:42 That means you want to take the nun and the yud for yourself, and therefore you are forbidden to drink wine. This is the dispute between Rebbi and the Sages: that they forbade drinking the wine, he permits it. So they say it is forbidden to drink the wine because of this, because it is 'perhaps Mashiach will come'. Do you understand the meaning? That he says 'perhaps Mashiach will come', then he will take the.. how will I take from him the level of thought and everything?

52:06 So therefore with the shofar on Rosh Hashanah, when we blow the shofar - we take the nun and draw it down into the yud through the thought, which is the intention of the blasts. And then we blow before the Holy One, blessed be He, in the order in which the blasts are done standing. And what is the meaning here of 'standing'? Because there is the distinction between the silent prayer and the prayer of the repetition.

52:31 Because the whole law is in a dispute, the silent prayer and the repetition, in the Mishnah in Rosh Hashanah, chapter 4, mishnah 9. There the Sages discuss the silent prayer and the prayer of the repetition, whether one needs to pray a silent prayer and a repetition. We pray a silent prayer and a repetition prayer, and in Tractate Rosh Hashanah, page 34b and page 35a, we pray the prayer before the Holy One, blessed be He, we do a silent prayer and a repetition. And the view of Rabban Gamliel is that one need not do the silent prayer at all; we do only one prayer aloud, and it fulfills everyone's obligation.

53:01 And so the Holy One, blessed be He, fulfills everyone's obligation, and everyone fulfills it, and we pray with one prayer. And what is the meaning of one prayer with which one fulfills the obligation? In the prayer that we pray, our master the Arizal explains in Derushei HaKavanos, in Derush 1 in Shaar HaKavanos, in Derushei HaAmidah. He explains that in the service of the repetition of the prayer there are awesome actions that are done, much more than in the silent prayer.

53:30 And in the prayer that is revealed, that we pray before Hashem: if I pray the silent prayer, now I do the repetition. The silent prayer corresponds to the yud, which is thought. The repetition prayer corresponds to the nun, which is kingship. Because the shofar blasts are done in the repetition and in the silent prayer, both in the yud and in the nun, that we do the prayer both silently and in the repetition.

53:54 We do the blasts in order to complete a hundred sounds, so we do them. Now if I pray - it is a hundred sounds corresponding to the hundred blessings. We'll see if we get to your hundred blessings today. I don't know if we'll have time. Now look, Now, like this: the prayer before Hashem, the meaning of the prayer - why do we pray to the Holy One, blessed be He, a silent prayer and a repetition at all?

54:25 What is the meaning of the silent prayer and the repetition in the plain sense of the Shulchan Aruch? The Shulchan Aruch ruled in siman 124, se'if 1: to fulfill the obligation of those who are not versed. Whoever is not versed - we do the prayer of the silent prayer for him. So why do we do it anyway? After all, today everyone is versed? So he writes in se'if 3: because of an enactment of the Rabbis, an enactment of the Sages - we will not come now and cancel it. The Mishnah Berurah in se'if katan 12 writes: lest one day someone comes to the synagogue who is not versed in prayer, and then it will turn out there is no one to repeat for him.

54:56 So the repetition prayer will repeat for that one who does not know. That means the whole meaning of the chazzan's repetition is a revelation of the compassion of the Holy One, blessed be He. It is a revelation of mercy. Because now one prays silently, and a person comes who does not know how to pray, and the repetition prayer will arouse mercy also on the one who does not know.

55:20 Because the whole essence of prayer is mercy. And that one who does not know how to pray does not know how to return the kingship to Hashem, as it is called in these words. Because prayer is called kingship, which must be returned to Hashem. And he does not know how to return it, and through the prayer that he prayed in the repetition he fulfills his obligation, he fulfills his obligation. So in se'if 10 the Shulchan Aruch wrote, in siman 124, that even if he erred, or he is in doubt, then the purpose of the repetition is to bring him to fulfill his obligation if he erred.

55:51 As Tosafos write in Berachos, on page 29b, Tosafos say: if he erred and did not mention (Yaaleh VeYavo) of Rosh Chodesh, he goes back. So they brought in the name of the Baal Halachos Gedolos, and so brought Rabbeinu Yonah, the Rosh, the Rashba, the Mordechai. They brought this, that one goes back to do the prayer of the repetition in order to fulfill the obligation of the one who now, let's say, was not settled in his mind; so the prayer of the repetition will make him fulfill his obligation.

56:17 Now the Rif and the Rosh brought that even if a person is not in the synagogue at all, or he is busy with his livelihood and is outside the city, he merits to fulfill his obligation through their prayer, like the law of the Priestly Blessing. Also in se'if 24, on the Priestly Blessing, that the blessing applies also to one who is in the field. So also the matter of the repetition prayer will fulfill their obligation.

56:41 This is the view of the Rif and the Rosh. But the view of the Maharshal - and the Magen Avraham brought it, and the Olas Tamid brought it - is that this is not right. So if everyone rules it this way, that it is not right at all, that today we do not practice this, because a person will not listen to the chazzan's blessings instead of praying and concentrate on every single word that comes out of his mouth, and then it will fulfill his obligation instead. So the Rambam explains in Hilchos Tefillah, chapter 8, halachah 10: and what Rabbi Yochanan ruled like the view of Rabban Gamliel - Rabbi Yochanan ruled like the view of Rabban Gamliel in the prayers of Rosh Hashanah and Yom Kippur, specifically on Rosh Hashanah and Yom Kippur.

57:12 Like whose view did he rule? Like the view of Rabban Gamliel. Why like the view of Rabban Gamliel? Because Rabban Gamliel says one need not do the repetition. Now he says one need not do the repetition, so it is enough to do one, aloud; there is no need to repeat. That means there is no revelation of the kingship in the repetition, so to speak. We do not repeat the kingship. But this does not fit. Why does it not fit? Because we know that we need to do a repetition for everyone, so that everyone will also merit to repeat.

57:41 This is what the Ittur explains in Hilchos Shofar. The Ittur writes in Hilchos Shofar that we do the repetition for everyone. We do the.. And what the Maharshal brought is also so that people will not come and say 'Now I did not hear the blessing, I did not know what he was saying' - he did not fulfill it. After all, he did not hear the blessings, he did not hear the prayer, so how will he be able to pray? So therefore what we do: we pray the prayer, we repeat the prayer, lest one day a person comes who is not versed, and for him the whole repetition will be for this one person, so that this one person will hear and concentrate and fulfill his obligation in the merit of his prayer.

58:21 And therefore a person who is drunk, if he prayed, his prayer is not a prayer. Because if a person is drunk, he has not prayed. And likewise he is also forbidden to issue rulings, because if he drank wine, he is forbidden to issue rulings, because he took the kingship; he will not be able to draw halachah down into the world. Because only one who nullifies his own kingship will be able to draw down the halachah. And therefore they are forbidden to enter the Temple having drunk wine. The Rambam says in Hilchos Bias HaMikdash, chapter 1, halachah 3 - he brings that they are forbidden to issue rulings, as it is written in Eruvin, page 64b: a person who is drunk is forbidden to issue rulings, because he has no clear mind - except for some simple ruling,

58:51 that one knows, simple halachah from the Shulchan Aruch: how to put on tefillin, how to pray, what is simple. And he does not reveal some new insight or some reasoning out of his drunkenness. Because to reveal the halachah, the ruling, this needs only to reveal the kingship of Hashem. What is Hashem's kingship in the world? How will I reveal the kingship of Hashem? Only then is it possible. Therefore King David - all the great ones were the most awesome halachic decisors. King David, King Shaul.

59:15 There was no great halachic decisor like King David. What is his ruling? It is the rectification of kingship, the drawing down of the kingship of King David to all the creations, to all the descendants, to all the outflow, down to the seed of King David. This is called all the - the seed of David. This is called drawing down the kingship of the House of David, all the kingship of the House of David. This corresponds to the letter nun and to the letter yud. This is the shofar and the blasts.

59:40 And what is repeated standing and sitting, when we do the prayer - if a person cannot stand, of course, of course. If now a person comes and prays before Hashem and enters the synagogue and prays at the time the congregation prays, and the purpose of prayer is to crown the Holy One, blessed be He, and the whole purpose - to crown the Holy One, blessed be He, that He is the Master of heaven and earth, and there is no savior besides Him - only Hashem, blessed be He - and he talks during the time of the repetition prayer, then he causes, Heaven forbid, that those blessings, that kingship revealed in the repetition - it is as if he takes from the kingship of Heaven.

1:00:22 Because of this it is severe. In 'Vavei HaAmudim' in the holy Shelah, in the fifth chapter, he brought this: that this prohibition is so severe that these people are destroyers of the world. What the Mishnah Berurah, the Magen Avraham brought, in se'if katan 8; the Mishnah Berurah brought it in se'if 17, and brought the Magen Avraham and the Vavei HaAmudim. The holy Shelah said that one who talks during the chazzan's repetition - the Shelah writes 'we rebuke him', in the name of the Shulchan Aruch - all because he spoke between the silent prayer and the repetition - 'we rebuke him'.

1:00:47 Why? Because in the repetition the nun is revealed, which is kingship; it is the shofar, in it it is revealed. And when you talk during the repetition, then you cause that you want the kingship for yourself. It is a tradition from the Rebbe Tzvi Naftali of Ropshitz, also what his son brought; his student, the Divrei Chaim of Sanz, said that whoever has problems with attention and thinking and wants deep concentration should concentrate during the chazzan's repetition; he will have the greatest concentration in Torah.

1:01:14 So says the Divrei Chaim of Sanz, as a practice. This is the time to learn all the commentaries on the prayer. When a person wants to concentrate on the meaning of the words, he should concentrate at this time of the prayer. And what is most important for him to concentrate on? On the first blessings - one needs to concentrate on the first blessings. And the main thing we concentrate on about the redemption - it is the blessing 'Who revives the dead'. And the blessing 'Who revives the dead' - when everyone prays, and then they reach the blessing 'Who revives the dead', and then everyone says 'Nakdishach VeNaaritzach' together, and everyone prays to Hashem, and then they say 'Nakdishach VeNaaritzach', everyone rejoices together before Hashem.

1:01:50 And the blessing 'Who revives the dead' is revealed before 'Nakdishach VeNaaritzach'. And what is there in the blessing 'Who revives the dead'? Anticipation, and faith in the complete redemption. Now how will it be? There are several views. The Rambam says in Hilchos Teshuvah, chapter 8, halachah 8; there is the view of the Ritva in Tractate Niddah, page 61b, and in Rosh Hashanah, page 16b. There are several views.

1:02:14 After all, what is the difference between the days of Mashiach and the World to Come? As the Ramban brings in Shaar HaGemul. What is the meaning that we say 'Who revives the dead' before the Holy One, blessed be He? After all, at the end of the days of Mashiach there will be the resurrection of the dead - that there will be the days of Mashiach, there will be the end of the days of Mashiach, and then the Holy One, blessed be He, will in the future revive the dead. Or that the days of Mashiach and the resurrection of the dead will be together, which is the view of the Ramban, for so he says: the days of Mashiach and the resurrection of the dead, that it is together.

1:02:45 The Ritva says no. He says there will be the days of Mashiach, and at the end of the days of Mashiach there will be the resurrection of the dead, that then there will be the resurrection of the dead. And the moment we pray in the chazzan's repetition and concentrate on 'Who revives the dead' - that I need to concentrate on 'Who revives the dead' - then I enter in order to bring about this blessing together, in 'Who revives the dead'. And when a person does not concentrate during the chazzan's repetition, it is as if he uproots himself from the redemption and the kingship of Hashem.

1:03:14 Because when the resurrection of the dead comes, the filth of the primordial serpent will be removed, for the filth of the primordial serpent drew death into the whole world. In the whole world there is death because of the serpent. And when is the filth of the primordial serpent removed? In the blessing 'Who revives the dead'. The nun of the serpent (nachash) - it took the filth and drew it into the ches, and then drew it to the shin, and then it became the filth of the serpent, so to speak, in its letters.

1:03:39 And when we say to remove the filth of the primordial serpent, the intention is to uproot its nun, to uproot its nun completely, and then in effect to remove its filth from it. Because all its filth is from the nun, from the kingship that it took for itself. It took the kingship for itself, and then the Holy One, blessed be He, said to it 'on your belly you shall go' - down, do not be up above. Therefore it looks like a nun - the serpent - like a nun, like the staff that was a long final nun as it stretched out..

1:04:08 Now, to remove the filth of the serpent, we need to reveal Hashem's mercy - the 'Who revives the dead' that we said. The filth of the serpent will be removed only by the coming of Mashiach, and then the filth of the serpent will be nullified, and then the redemption will come. And this is what we pray for, and this is what is done in the chazzan's repetition, corresponding to that nun, and the yud, and the kingship, etc.

1:04:34 Good, fine. Please don't trouble yourself, please don't trouble yourself. Forgive me, forgive me. What did the yud say before the Holy One, blessed be He? Right, after all, the yud was left hanging - standing and hanging. Do you know this from the Midrash? With Yehoshua.

1:05:03 Good, I want to explain. Good, I want to explain again. When there was the prayer before Hashem, the prayer that we pray every day, the prayer - the prayer is before the Holy One, blessed be He. In the prayer, we said, the kingship of Hashem is revealed.

1:05:28 In the repetition the kingship is revealed. In the silent prayer the letter yud is revealed, because it corresponds to thought, which is unformed. And therefore one is required to have intention in it, and if he did not have intention in it, etc. And in the repetition the kingship of Hashem is revealed, for everyone answers 'Amen' and everyone says 'Blessed is He and blessed is His Name', and they intend, in their answering, the honor of Heaven - that is in the repetition.

1:05:52 In the repetition, in the repeating, there is - in the silent prayer - corresponding to the letter nun and corresponding to the letter yud. Now, now, once the Beis HaMikdash was destroyed, and the wicked took the vessels of the Temple, and ruined and tore down the Beis HaMikdash, they took with them the letter nun and the letter yud.

1:06:18 These letters they took. And we, through teshuvah, good deeds, the shofar, and what we do on Rosh Hashanah and Yom Kippur, bring these letters back. And how do we bring them back? Through intention, the intention of the heart, which corresponds to thought, a person's thought: that he thinks good, he does good. Corresponding to the letter yud - it is in thought, it is revealed in him, for then the holiness of his Jewishness is revealed, as against the foreskin, etc.

1:06:43 And the nun is his kingship: that he does not want anything for himself, he wants to crown Hashem as King. He cares about everything - how to crown the Holy One, blessed be He, as King. He does not think how... about his own kingship, he thinks about the Kingship of Heaven: 'How will I crown Hashem as King?' And the Holy One, blessed be He, will save the Jewish people. What was the symbol in the Beis HaMikdash that the wicked wanted to take?

1:07:09 The shame and the humility of the Jewish people. The whole essence of the Beis HaMikdash is lowliness and humility. After all, we found - we said - that the chazzan's repetition is done for the sake of one who does not know how to pray, so that he will not be ashamed that he does not know. And in the Beis HaMikdash they had to bring wood for the altar pyre. There is a dispute in Tractate Zevachim, page 104b, between Reish Lakish and Rabbi Yochanan: when there is meat of the most-holy offerings - meat of the most-holy offerings that became disqualified - where must it be burned?

1:07:39 Or meat of the lesser-holy offerings, where is it burned? One says 'in the Bira', and one says that the place of the Temple... the whole place of the Temple is the Bira - that is the view of Reish Lakish. Rabbi Yochanan says there is one place in the Temple, and that is the Bira. And there they would burn the meat of the most-holy offerings, and there they had to bring the wood. A person whose offering became disqualified had to bring the wood, and there they would burn it openly, before everyone's eyes, and there it was burned.

1:08:03 It is written in the Mishnayos, in Pesachim, in the Bartenura, chapter seven, Mishnah 8. The Bartenura explains that one has to burn the... they bring the wood - the Beis HaMikdash brings the wood. And why? So that one who has no wood will not be ashamed. Because now he has no wood, and he will come to shame, and he will be ashamed, and everyone will see that he has no money, that he is too poor to bring wood. So the Beis HaMikdash brings it, even though he is supposed to bring wood, because the offering is his duty.

1:08:31 But the Beis HaMikdash would bring wood for him, so that he would not need to bring the wood and would not need to be ashamed before everyone's eyes. And the chazzan's repetition, we said, is also so that a person who does not know will not come and say, 'No one teaches me.' It turns out that the prayer and the repetition in the Beis HaMikdash, as we explained - that in the Beis HaMikdash the Kingship of Heaven is revealed, and when the kingship of Hashem was destroyed, the shame was destroyed from the Jewish people, which was decreed upon the Jewish people - because I am saying it the other way around - that is, shame came upon the Jewish people.

1:09:01 Because as long as the Beis HaMikdash stood, the Beis HaMikdash guarded that the Jewish people would not be ashamed, that there would be no shame and sorrow for the Jewish people, that there would be no sorrow for the Jewish people, that they would have no shame. For the Beis HaMikdash guarded that no Jew would have shame. And when the Beis HaMikdash was destroyed, behold, 'be ashamed and be humiliated' - behold, it was destroyed. Who will pay attention to you, who will think to bring wood so that you will not be poor, and so that a person will not be ashamed?

1:09:28 You are all despised, all the... for generations, the way we look. The disgrace is greater and more immense. So it turns out that when the Beis HaMikdash stood, they were guarded from shame, because the filth had passed from the Jewish people. The filth had passed, and then the kingship was Hashem's, and the letters yud and nun were before Hashem. And when the Beis HaMikdash was destroyed, then to take...

1:09:53 And so, listen and see, for it is written in the prophet Yeshayahu, chapter 54, verse 11: in 'O afflicted one, storm-tossed, not comforted', it says, 'and I will lay your foundations with sapphires'. What is 'I will lay your foundations with sapphires'? I will lay your foundations with sapphire stones, for the Beis HaMikdash will in the future be entirely of sapphire stones.

1:10:18 The foundations of the Beis HaMikdash - it will all be of sapphire stones, everything will be sapphire, the Beis HaMikdash... sapphire. The Zohar says, in Pekudei, page 240a: all the foundations of the Beis HaMikdash, the Holy One, blessed be He, will in the future build them of sapphire stones. Everything will be of sapphire stones. There they will build the Temple; all of it will be so. So 'of sapphire stones' corresponds to the tribe of Yissachar. It is written in Yirmiyahu, chapter 31, verse 15: 'Thus says Hashem: Hold back your voice from weeping, and your eyes from tears, for there is reward for your work.'

1:10:53 'Yesh sachar' - there is reward - that is Yissachar; in the merit of Yissachar... Now, when was Yissachar born? On the 10th of Av. The Yalkut Shimoni says, on Shemos, remez 162: when was Yissachar born? On the 10th of Av; on the 10th of Av he was born. And the main burning was on the 10th of Av. So who was born? Yissachar - 'and there is reward for your work'. 'I will lay your foundations with sapphires' - that corresponds to the sapphire. Do you understand the idea?

1:11:21 The Zohar says, in the Introduction to the Zohar, in the Introduction to the Zohar, page 16a: 'Rabbi Shimon says: when (the Beis HaMikdash) will be built, it is as though the world were created, and created anew.' When the Beis HaMikdash is built, it will be considered before the Holy One, blessed be He, as if the whole world were created anew.

1:11:47 Now, we know that the Holy One, blessed be He, created - in Tractate Menachos, page 29b - that the Holy One, blessed be He, created the World to Come with the yud, and this world with the hei. With the yud the World to Come was created. And if the world will be created and built, then with what will it be built? With the yud, because this is the World to Come; it corresponds to the letter yud, according to the view of the Ritva on Rosh Hashanah, page 16, who says that the Time to Come is at the end of the days of Mashiach.

1:12:13 This will be explained to us. Then there will be the revelation of the shofar, which is the kingship of Hashem, which corresponds to the letter nun. So Rabbi Yehudah said in the name of Rav: 'When Moshe went up on high, he saw the Holy One, blessed be He, tying crowns.' He saw the Holy One, blessed be He, tying crowns. He said to Him, 'For whom are You tying crowns?' He said to him, 'One will come in generations to come, Akiva ben Yosef is his name, at the end of the generations, and he will expound heaps upon heaps of laws - on each and every tip, heaps upon heaps of laws.'

1:12:41 For he will expound every single thing. So what is there to expound? What secrets are there to expound? He (Moshe Rabbeinu) said to Him, 'I want to see him' - Rabbi Akiva. Even before he asked about his reward, he wanted to see Rabbi Akiva. He went and sat at a distance of eight rows, and Moshe Rabbeinu was disheartened. He could not understand his thinking, he did not understand Rabbi Akiva, he did not understand him. So he said to Him, 'Why are You giving the Torah through me?

1:13:06 Let the Torah be given through him! I don't need to receive the Torah; I don't understand at all what he is saying. Give the Torah through him.' Until they said to him, to Moshe Rabbeinu, 'Give some word (of Torah)', until he explained to them: 'a law given to Moshe at Sinai'. Moshe Rabbeinu's mind was put at ease, etc., etc. And what does this tell us? For it is written at the bottom of the page: it is written 'yud' - why a yud?

1:13:35 The yud corresponds to the World to Come, and corresponds to the tzaddikim in it being few - corresponding to the letter yud, because the tzaddikim in it are few. And the head of the yud is bent; the head of the yud is bent, corresponding to the tzaddikim who bow their heads down. And when Shmuel the prophet came to anoint Shaul as king, what did King Shaul say to him? It is written in Shmuel I, chapter 9, verse 21, it is written: 'Am I not a Benjaminite, of the smallest of the tribes of Israel...'

1:14:11 I am from the very smallest. Now, what is 'of the smallest of the tribes of Israel'? From which yud - which letter is the smallest? That is the letter yud. Because they had become six hundred; now they were the smallest. There were none smaller than them; the tribe of Binyamin, they were the smallest. 'We are of the smallest of the tribes of Israel.' And which letter is the smallest? That is the letter yud. And why was this? And what did King Shaul merit after this? Kingship. He received the nun - which is kingship.

1:14:35 Now, on page 9b in Sotah: that he was an unusual being, that he had a tall neck. His neck was 'like a tower of ivory... Talpiyos'. That corresponds to the Beis HaMikdash. Now, that King Shaul was small - he said, 'I am not worthy of anything. Why do You choose me, of the smallest... am I not a Benjaminite, of the smallest of the tribes of Israel? Why do You choose me? I am the very smallest.' This smallness of King Shaul corresponds to that letter yud.

1:15:00 This letter yud of King Shaul - he took it because he was the small one, because he was the lowly one. So what did the Holy One, blessed be He, add to him? The nun. That is why he was the first king of the Jewish people. He received the kingship. He went to find donkeys and found kingship. He sought donkeys and found kingship. And King Shaul merited the nun, merited kingship. The moment King Shaul received the kingship, and this kingship he gave to the Jewish people - only his mistake was about wiping out Amalek.

1:15:32 And in the wiping out of Amalek - Amalek took the nun and the yud, which is the destruction of the Beis HaMikdash, for Amalekites destroyed the House of Hashem - the seed of Esav, Amalek, the whole wicked kelipah. They took the nun and the yud. And therefore Shaul's kingship was taken away. And therefore it is written in Eichah, chapter 1, verse 14: 'Nesanani Hashem' - Hashem has given me into the hands of those I cannot rise against.

1:16:00 'Nasan, nasan' - He gave nun and yud 'into the hands of those I cannot rise against'. 'Nesan-ni' - He gave nun-yud 'into the hands of those I cannot rise against'. For the Holy One, blessed be He, took the nun and the yud and put them in the hands of one who has no rising. Because King Shaul did not wipe out the seed of Amalek, there were the yud and nun, which could be taken when the wicked grew strong. So therefore it is written in Eichah: 'Hashem has given me into the hands of those I cannot rise against': that the nun and the yud were taken - and then it is impossible to raise them up.

1:16:32 Now, who can raise the value and build... and remove the filth of the primordial serpent? Only tzaddikim of awesome stature. Because today no one can know the stature of tzaddikim. Only a person who never blemished the drops of the brain can understand the levels of tzaddikim. If a person even once blemished in thought, he cannot understand the levels of tzaddikim. He cannot understand, because it is something exalted above the human mind, because it cannot be inside a body.

1:17:05 And that is why the scribes are called 'sofrim': they know how to count every single letter in the Torah, in Tractate Kiddushin, page 30a: that the tzaddikim are called 'sofrim' - why? Because they know how to count how many letters - now, how many books... to count how many letters there are in the Torah, such as the vav of 'gachon'; so Rashi explains: 'whatever goes on its belly'. 'Whatever goes on its belly' - the tzaddikim are the sofrim, and they know how to value...

1:17:30 because they know 'whatever goes on its belly' - that the tzaddikim, who are the wise ones, the sofrim, whose love of Torah is such that they know how to count the letters of the Torah, because they know that they are in the aspect of sapphire. They are sofrim, they are sapphire, they correspond to the tribe of Yissachar. And they can build the House that was destroyed on the yud - on the tenth - which is when Yissachar was born, on the 10th of Av. So that is why he said, corresponding to...

1:17:55 I can't hear. 'Gachon' - yes, 'whatever goes on its belly' is the serpent - to remove the filth of the serpent. And the moment the filth of the primordial serpent is removed, that it disappears, the filth of the serpent is nullified, then the Holy One, blessed be He, lights up the light of Jerusalem. Because only when the filth of the primordial serpent is removed will the Holy One, blessed be He, build our Temple and our glory.

1:18:22 Only when the filth of the serpent is removed. Now, what is meant by the filth of the serpent? How is it removed? We said that... so the yud corresponds to the sapphires, corresponds to thought. And if the tip of the yud is damaged - the tip of the yud, there is a dispute whether it disqualifies with regard to writing in order, or does not disqualify with regard to writing in order. Not that it matters now, because in halachah it does not disqualify, because there is no need to make the tip of the yud in order.

1:18:53 It is an enhancement, and a very great enhancement. The Mor u'Ketziah, in siman 36, said that it does not disqualify. It need not disqualify. What is the matter of the leg of the tip of the yud? For a mere dot is enough - that is the law of the tip of the yud. A mere dot; the dot corresponds to the letter yud, it is thought. Now, what is there in the tip of the yud? After all, the tip of the yud is even more humility than the yud itself.

1:19:18 The yud itself, we said, is thought, and it is humility, and it is complete, whole and absolute self-nullification. And the tip of the yud is even more humility than the yud itself, which is humility. It is as if complete nothingness - yes, it is nothing. 'Ein' - nothing - yud, nun, alef; also - with the Master of the world. So the tip of the yud is infinitely more humility than the yud itself.

1:19:47 So it turns out that the tip of the yud will bring about the building of our Temple and our glory, and through the tip of the yud we will be redeemed. And so when he saw him - as Rav Yehudah said in the name of Rav - when he saw Rabbi Akiva in Heaven, when Moshe Rabbeinu saw him, He said to him, 'I am making crowns for the tip of each one' - heaps upon heaps of laws, that he will expound on these crowns of the letters. On the crowns of the letters he will give heaps upon heaps of laws.

1:20:12 How will he give heaps upon heaps of laws on just the tip of the yud? What laws are there to give...? One can explain this: the tip of the yud, because it is the utmost of lowliness and the lowest point, it will hint to a person that he should understand that his purpose in the world, his purpose and his whole essence, is to be smaller than what he is.

1:20:37 Because if he will be a yud - even if he reached the level of a yud, he thinks he is humble, he thinks he is something. So he should know that the main thing is to be the tip of the yud. Because the tip of the yud is indispensable for tefillin, for a Sefer Torah and for a mezuzah, that the tip of the yud must be there, to be stringent, as an enhancement, in that it should be there, whether it is still in order, because the many who are lenient, for...

1:21:01 Rabbi Shlomo Kluger, in siman 47, also writes. He says there is much on this in Mishnas Sofrim and more. There are very, very many great virtues in this in general, just to grasp, to understand what the secret of the letters is, what the writing of the letters is, of a scribe who writes - how does he write? What thoughts...? What things, what script, from which world his writing is drawn. There are very, very many awesome things in this, just to understand his thought. Now, and the tip of the yud - May Hashem help that there be help from Heaven.

1:21:34 Now let us say a new insight. And here you will understand the things that we said: that the Jewish people will seek the kingship of Hashem.

1:22:03 At the beginning of the four-letter Name there is the letter yud, the letter yud; it hints at the kingship of Hashem, which at present appears to everyone to be small; not everyone sees the kingship of Hashem. And what is written in the Yalkut Shimoni on Eichah, remez 997: that they will seek the Kingship of Heaven, that they will seek the kingship of Israel. When the Jewish people seek the kingship of Hashem, blessed be He, then they will receive the redemption and be redeemed.

1:22:31 Only if they seek His kingship - the Midrash says 'His kingship' - to seek His kingship. And the kingship of Hashem - the meaning is that we seek even the tip of the yud, because we want it to be complete. We do not want it to be without the tip of the yud. We say that it disqualifies, because we do want it to be there. We want the tip of the yud to be there.

1:22:55 And the meaning of the tip of the yud, its explanation, is that a person should hold on to humility and lowliness, from what even he is not... Because every person tries to grasp humility because one has to be humble, not because he truly thinks he is nothing. He says, 'It is a disgraceful trait. Pride is a disgrace, so why should I be proud?' So he is only at the yud. But the tip of the yud - that is when he will truly be humble, when he will truly understand that he is an edge, when he will truly understand that he is nothing, when he will truly be lowly, and from all that he has, both in terms of his strength and in terms of...

1:23:34 And when he will be complete nothingness - only then will Mashiach come. It is written in Tehillim, psalm 69, verse 36. Say the verse: 'For G-d will save Zion and build the cities of Yehudah.' 'And they shall dwell there' - so, what does this say?

1:24:01 'Yoshia Tziyon', will save Zion - how much is 'yoshia'? 'Yoshia' - that is David ben Yishai - it is three hundred ninety-six. And Tziyon - that is one hundred fifty-six. That is gematria five hundred fifty-two. Five hundred fifty-two - that is the gematria of 'Yoshia Tziyon'. And 'Yoshia Tziyon' is the gematria of 'kotzo shel yud', the tip of the yud. Rabbi Chananya ben Akashya says...