The Yanuka Rav Shlomo Yehuda-הינוקא הרב שלמה יהודה - 'אאלפך חכמה' - תיקון הבריאה באותיות התורה - The Yanuka

6:37 Receiving love of one's fellow Jew - that is only through the Torah As the Maharil Diskin once said Rabbi Yehoshua Leib Diskin, may his merit protect us He had his holy son, he had an only son, Rabbi Yerucham Yitzchak may his merit protect us, 'Diskin', he was immensely holy He was a gaon and immensely holy And every time they would tell him that one must love everyone and respect everyone he would say: I have a tradition, this person hates the Torah and hates Torah scholars because a person who has no love for the Torah and no regard for the Torah and for Torah scholars in particular that is a sign that he has no regard for the truth There must be some distinction and recognition between great and small for Hashem, blessed be He, too, is like this in Heaven

7:33 the difference among the Torah scholars And within the Torah scholars there are further Torah scholars and within the Torah scholars there are further... they are the ones who can engage in Torah in order to bring about all the repairs and to engage in Torah for its own sake Each one has levels in his learning Just as in prayer there are levels: people who have intention in prayer and people who know how to raise up the prayer So it is also in Torah learning There are people whose learning is offerings, altogether and everything they learn and the Holy One, blessed be He, hears their voice in Heaven This learning is holy This learning brings satisfaction before Hashem Hashem, blessed be He, hears this learning This is very, very, very lofty learning This is learning that the Holy One, blessed be He, awaits

8:19 This is the learning of a heart that learns before the Torah scroll and everything he learns... It is a heart that is clean before Hashem, blessed be He and it is a heart that loves all the Jewish people That is why the Sages commanded us to set fixed times for Torah Setting fixed times for Torah is the only thing that can bring about the repair of the sin of Adam HaRishon at its root It is impossible to bring about the repair of the sin of Adam HaRishon or to bring the geulah and bring about everything - without setting fixed times for Torah Many people today do not know the importance of setting fixed times for Torah, of learning the Torah every day Even a week ago there was the receiving of the Torah and people stayed awake at night, beautiful, beautiful, beautiful

9:04 but a level in learning is only, solely, when one learns the Torah every day In the Jerusalem Talmud, in Tractate Shabbos, chapter 15, halachah 3, it is written that Shabbosos and festivals were not given to the Jewish people except to engage in Torah on them So Maran the Beis Yosef brought, in the introduction at the beginning of siman 288, about the importance of Torah learning, of setting fixed times for Torah As our teacher the Rambam ruled in Hilchos Talmud Torah, chapter 1, halachah 8, that every person is obligated to engage in Torah, whether poor or rich, whether a husband, a wife, children, whether one who suffers or one who does not suffer Everyone is obligated to sit and engage and learn Torah Everyone, without exception each and every one at his own level, in his own situation

9:58 is obligated to sit and learn Torah and engage in it The obligation of every Jew to engage in Torah because the Holy One, blessed be He, connects each one to his Torah And a Jew who does not learn the Torah - he does not light up his soul with Torah Because his soul does not shine, the whole geulah is delayed, and everything becomes exile, and everything... Everyone needs to unite and learn the Torah together And there are several levels in Torah learning Rabbi Yosef David Chaim Azulai writes in Birkei Yosef, in siman 155, that one who teaches young children, the reward of what he learns does not count for him Maybe he receives reward, but it does not count for him as setting fixed times for Torah Even though he teaches young children, he needs to have fixed times for Torah

10:49 to learn each and every day at his own time In siman 238, se'if 2, the Shulchan Aruch ruled: if he had a fixed schedule to learn, if he did not manage to learn by day, he should go back to it at night, etc. Also the reverse... every day, if a person was busy at night and could not learn, he should complete it by day; he did not manage by day - he should complete it at night At every time one is obligated to learn Torah, not to stop for a single moment And only this way of learning, that he continues and learns the Torah, will bring about and repair everything at the root, everything, everything And then the Holy One, blessed be He, will be happy with the Jewish people that they guard His Torah

11:31 and He will bring the End close to us, and He will bring about everything for us because without the way of the Torah it is impossible to bring about anything In Tractate Shabbos, page 31a, the beginning of a person's judgment: 'Did you conduct your business faithfully? Did you set fixed times for Torah? Did you hope for salvation?' Setting the time for Torah - why one must set it specifically in time: this time, when a person sanctifies the time and puts his mind, his wisdom, into the Torah and this is his time to engage in Torah - then he actually repairs time that same time that was in the sin of Adam HaRishon because setting times... that this time was divided at that same time And likewise in Tractate Sanhedrin, page 7, in Tosafos, in the name of Rav Hamnuna,

12:15 that the beginning of a person's judgment is: did you set fixed times for Torah about the importance of Torah learning There is something written in the name of Rava, in Tractate Gittin, page 38b Rabbah said: 'In these three matters (because of these three things) householders come down from their wealth (householders lose their wealth): that they free their slaves (that they release their slaves to freedom), and that they tour their property on Shabbos (that they go around and inspect their property on Shabbos), and that they set their meal on Shabbos 'be'idan bei midrasha' (that they set their meal on Shabbos at the time of the beis midrash)' that they set their meal at the time of the beis midrash that instead of going and listening to the Sages and sitting and learning the Torah, they go and sit down to their meal

12:49 and eat the meal, and forget the words of Torah of the preacher And Rabbi Chiya said, Rabbi Yochanan said: Two families were in Jerusalem who were uprooted because they set their meal 'be'idan bei midrasha' (at the time of the beis midrash) that on Erev Shabbos they would sit and be busy with a meal and did not enter Shabbos with an appetite as Rashi says, 'de'ika bei issura' (that there is a prohibition in this) because they were busy with a meal before Shabbos came in and cannot enter Shabbos with an appetite So it is written in the Ba'er Heitev, siman 290, se'if 2, he brings the Midrash in the name of Rabbi Chama and Rabbi Chanina about the sons of Rabbi Meir that the two sons of Rabbi Meir - what was their punishment?

13:35 Because they set their meal at the time of the beis midrash So the Rokeach brings in siman 55 Rabbeinu the Rokeach, for whoever does not know - there are several tzaddikim who composed their books like the Pnei Yehoshua, Rabbi Yaakov Yehoshua, the Pnei Yehoshua and likewise the Rokeach, Rabbi Elazar of Garmiza he composed this book because of a great trouble that befell him The Rokeach composed this book when he was in very, very great anguish And murderers, may their name be erased, came into the house and murdered his little daughter, six years old, and another daughter, a daughter of thirteen and cut off her head before his eyes And then his wife came before him and said to him, 'They are murdering us, they are murdering us' and she fell and collapsed - they murdered her too

14:31 And the Holy One, blessed be He, made a miracle for him and rescued him, and he was saved And then he composed the book, the Rokeach And likewise the Pnei Yehoshua, the Holy One, blessed be He, rescued him too from that fire, a path opened up for him, barrels exploded The meaning of the rescue is that they engaged in Torah and wanted to compose a work of Torah, so that people would learn Torah only this is what can save from death - the meaning of learning This is what the Jerusalem Talmud says, in Tractate Chagigah, in the Jerusalem Talmud, chapter 1, halachah 7, in the name of Rav Huna and Rabbi Yirmiyah, and in the name of Rabbi Shmuel son of Rabbi Yitzchak, they said before the Holy One, blessed be He: the Holy One, blessed be He, said

15:13 The Holy One, blessed be He, overlooked forbidden relations, idol worship and bloodshed, the Holy One, blessed be He, overlooked forbidden relations, idol worship and bloodshed but their rejecting the Torah He did not overlook This is what the prophet Yirmiyahu said The prophet Yirmiyahu already lamented and wept, in chapter 9, verse 11 and verse 12: 'Why did the land perish... because they forsook My Torah' The Holy One, blessed be He, said: let them engage in Torah, for the light within it brings them back to Me - 'brings them back to Me' These are the words of the Yerushalmi: 'it will bring them back to Me' it will bring them close to Me, so that they learn the Torah because the closeness of a person who learns the Torah - he comes close to Hashem, blessed be He

15:49 he makes himself remembered before Hashem, blessed be He The importance of learning, when a person learns the Torah: he makes himself remembered before Hashem And in the inner side of the learning, that he is remembered before the Holy One, blessed be He, it is remembered before the Holy One, blessed be He at the time when he repairs the sin of Adam HaRishon - which was 'first', at the beginning because of that time in which a sin was done this flaw that was made - that people do not sit and do not learn, and a flaw was made in time for after all, the sin is divided in two for after all, there was the sin of Adam HaRishon this sin was divided both to Adam and to Chavah for Chavah is a part of him

16:28 And to this day we need to repair both the sin of Adam HaRishon and also to repair the sin of Chavah And generally the world does not know that there were awesome tzaddikim throughout the generations who were able, and knew how, to engage in Torah in a way that this learning could lift up and rise higher and higher so that they would have an effect and they would have a repair and bring about the repair of the sin of Adam HaRishon And only awesome ones engaged in this, like Rabbi Shimon bar Yochai like our teacher Rabbi Yitzchak Luria, Maran the Arizal and many, many, many awesome ones who engaged in the repair of the sin of Adam HaRishon in order to bring about in their lives only the repair of the sin of Adam HaRishon

17:08 And in practice, when today people set fixed times for Torah and learn, then they make a repair for the sin of Adam HaRishon That is from the side of the man's Torah learning And a woman in general, from the side of her Torah learning, that is a different matter A woman also needs to learn Torah but the woman's Torah learning will be a different learning that she will learn A woman needs to learn the laws of Shabbos A woman needs to learn the laws of forbidden and permitted, to know, since she is in the kitchen, a taste passed on from a taste, 'it absorbed the forbidden', 'it absorbed the permitted' to know things so that she will not cause her husband to stumble when she is cooking She is in the kitchen a lot, so she needs to act, to do things

17:40 And she needs to learn the laws of lashon hara to learn Orchos Tzaddikim, the Gate of Jealousy she needs to learn the Gate of Joy and she needs to learn the laws of blessings These are things that women need to learn A woman should learn this all the time This will be a good practice for her, to learn In this way, through this, she will have closeness to Hashem As the Rambam says in Hilchos Talmud Torah, chapter 1, halachah 13, that they have reward, that a woman who learns Torah will have reward but of course, not to teach her...

18:04 Whoever teaches his daughter Torah, it is as if he teaches her frivolity in Tractate Sotah, page 21b and in the Mishnah, in Tractate Sotah, chapter 3, mishnah 4 it is also written: Rabbi Eliezer says, whoever teaches his daughter Torah, it is as if he teaches her frivolity But that is a different matter We do not now teach her Talmudic discussions and things for her to grasp We teach her the received teaching, the halachah, so that she will learn this halachah that she learns - she comes close to Hashem through it and she brings about the repair that needs to be brought about before the Holy One, blessed be He And then the woman becomes close to the Holy One, blessed be He The wife comes close to Hashem, and the husband comes close to Hashem

18:40 and the home comes close to Hashem and the Jewish people come close to Hashem Everyone comes into closeness with the Holy One, blessed be He And in the responsa 'Moznayim LaTorah', part 1, siman 52, he also brings the importance of a woman's learning, that she is obligated to learn Torah, and he says: In our times it is a complete obligation for a woman to learn Torah that a woman is obligated to learn and engage in Torah in our times because through her learning - if they do not learn, then, Heaven forbid, 'and she will go down below...'

19:06 and, may the Merciful One save us, we already know the rest And therefore one must strengthen the women to engage in and learn matters of mussar and halachah in the things that pertain to them, for they too say the blessings over the Torah And through this there will be great benefit And through this, great closeness And through this, a great effect and great drawing near And we still need to explain the matters more inwardly, to understand In one thought, after all, we know that everything the Holy One, blessed be He, brings around a person is so that everyone comes close and everyone returns but He wants the Torah that they learn the Torah, that they not abandon the Torah And because of this, as we said, the householders, the people who were earning a living,

19:53 because they did not come close and were not careful about Torah learning, especially on Shabbosos, which even that is already out of necessity, because all week they do not learn and they do not understand that it is a complete obligation As the Biur Halachah writes in siman 155, that because of our many sins many do not know the importance of Torah learning every day and they have let go of it, they do not know the importance that it is a complete obligation to learn Torah every day, for each and every one So the thought, to understand at all: what is the importance of Torah learning?

20:24 Perhaps it is possible to explain it more inwardly After all, within the Torah, the whole Torah, the twenty-two letters of the Torah, the twenty-two letters, within the letters we have the alphabet, Aleph, Beis, Gimmel, and so on And the letter Aleph is the first letter, and this Aleph corresponds to wisdom for the Torah did not open with Aleph, the Torah opened with Beis And this Aleph is a very, very, very great secret as is known to whoever understands this wisdom that this is a very, very, very lofty matter, the Aleph that it holds awesome and immense secrets, very, very much, beyond measure as is known, about the Aleph alone that there are awesome secrets in them, which the Ramak, Rabbi Moshe Cordovero, wrote And there is, in various writings of Kabbalah, about the meaning of the Aleph:

21:24 how hidden it is, and there are verses where it is hidden and concealed And there are very, very many things... Now there is something that perhaps we will explain like this, so that it will be of benefit After all, we know after all, in the beginning everything was written in one book as it is written at the beginning, in Bereishis, chapter 5, verse 1: 'This is the book of the generations of Adam' Everything is for the repair of the sin of Adam HaRishon All the books, everything that is learned - everything is for the repair of the sin of Adam HaRishon And one can bring a proof for this from what is written in Tractate Berachos, page 6a, about learning together, that the more people learn in a group, the greater the significance of the learning, according to how they learn

22:14 if two learn, if three learn the more that learn, the greater the merit in it But if a person learns alone, then the learning is not of such importance as when a person learns together It is written in the prophet, in Malachi but it does not matter, there is the Yaavetz who contradicts this because the Yaavetz says that a person can also learn alone He says that what they said about learning together - that is learning outside the Land of Israel It is written in Tractate Bava Basra, page 158b, so he says that the air of the Land of Israel makes one wise and the Land of Israel already makes one wise, so one does not need...

22:45 So outside the Land of Israel one needs a study partner - in the Land of Israel you do not need one So also brought the Gaon Rabbi Chaim Palagi, he also brought in the book Otzros HaChaim, Sha'ar 4, os 11, he also brought the same thing And likewise the Gaon Rabbi Yosef Chaim Sonnenfeld brought in his responsa, in siman 506, he also brings this, this reasoning of the Yaavetz The Yaavetz brought this in the introduction to his siddur... But the meaning of learning together: when one learns together there is a great merit in it because it repairs more at the root of the sin of Adam HaRishon So the prophet Malachi, in fact, what is written in chapter 3, verse 16: 'Then those who fear Hashem spoke, and Hashem listened and heard, and a book of remembrance was written before Him for those who fear Hashem and those who think of His name'

23:32 This book that was written corresponds to the first book for the first book that was in the world is 'the book of the generations of Adam' That is the first book that there was it is the beginning of all the created beings, this book this is the book of the generations of Adam it is the first book, and in fact this book - in it all the created beings are repaired everything is written about this book And this is in fact the book that needs to be repaired for this is in fact the whole life of Adam HaRishon in which are included all the lives of all the souls of the Jewish people each and every one in the world, and especially Adam HaRishon to repair the sin of Adam HaRishon Now, the meaning of the repair of the sin of Adam HaRishon

24:13 through the learning that everyone learns they attain the Aleph, after all, this Aleph of wisdom which in fact is a revelation that spreads out to the four directions of the heavens corresponding to four tips which is the Yud: right, left, up, down north, south, east, west to the four directions of the world, it goes to all the sides And the meaning of this learning that whoever can attain today - no one knows what a level even is, to explain it it is impossible to speak of this at all but it is something higher and higher After all, everything began with the sin of Adam HaRishon that Adam HaRishon sinned, so what, in fact, was the sin?

24:58 In fact, the sin, as I explained, is divided in two: it has a time of prohibition, and there is the prohibition itself Like, for example, if a person in fact eats, Heaven forbid, neveilah or treifah, or eats a forbidden thing at his time of eating And if a person eats chametz that was kept over Pesach, or chametz on Pesach, he eats a permitted thing at a time of prohibition That is to say, the impure thing is divided in two So if a person ate a forbidden thing, what makes him impure - the eating of a forbidden thing, or that he ate a pure thing at a forbidden time?

25:35 So what is it that purifies - the time? Or the food? For one must understand, for the sake of the sin of Adam HaRishon, what has more impurity to it - is it the food itself? Or the thing that was at the time of the prohibition? For when a person eats orlah, tevel, untithed fruits, then there is a time of prohibition, that as soon as the time passes, the thing will become permitted. Or if in fact a person now eats neveilah and treifah, that will already make him impure by itself.

26:03 So the importance, in fact - as it is written in Yoreh De'ah, in the Rema, in siman 81, who writes, in practice, not to feed infants something impure. Why? Because it will harm him when he grows up. So the Shach wrote on se'if 7, the Shach says that it can make him impure and make him dulled, and this will give him a bad nature; when he grows up he will have a bad nature.

26:27 He can break out from this into what is not good, just from forbidden food, that if forbidden food enters him, then he will have a bad nature in him; it will bring him to a state where he has a bad nature. So we will understand what the Sages say in Tractate Yoma, page 39a: 'Ve-nitmeisem', you will be defiled - do not read 'nitmeisem' but 've-nitamtem', dulled - for the Aleph is missing. For if we say 've-nitmeisem', then we take away the Aleph, and then it becomes 've-nitamtem'.

26:55 So Rashi explains: what is 've-nitamtem'? So Rashi says that the moment he becomes impure, then it blocks him and seals him off from all wisdom. That is, he becomes completely sealed and blocked off from all wisdom. Rashi says: 'from all wisdom'. That is, the Aleph is what brings wisdom to a person.

27:19 Now, what was the sin of Adam HaRishon? For about the sin of Adam HaRishon we have several opinions on what it was: Was it wheat? In Tractate Berachos, page 40a - that it gives knowledge to a person. Or that it was grapes - in Tractate Sanhedrin, page 70b. If it was grapes, it was a vine - what was it? We need to know what it was, whether it is a vine or.. There is the Ibn Ezra - the Ibn Ezra is a lone opinion. He explains on the verse in Bereishis, chapter 3, verse 6, where it is written about the food, 'and it was a delight to the eyes'.

27:51 What is 'and it was a delight to the eyes'? So the Ibn Ezra says that this food, the Tree of Knowledge of Good and Evil, was in Heaven, in Gan Eden, alone, and there will be no place on the face of the earth that has such a tree, no place on the face of the earth. The Ibn Ezra says that it is a tree on its own that was there in Heaven, in Gan Eden; there is no other such tree at all, so that they cannot say.. So he refutes this, that it is neither grapes nor wheat; it is not an esrog, it is not an apple, nor anything else.

28:21 That is what he says, that this tree is in Heaven alone. And to understand this - for no one knows at all where the tree is. Where in fact is this tree found? It is impossible to know where it is. Because it is written explicitly by.. In the Midrash, in Bereishis Rabbah, parsha 15, it is written that in fact the Holy One, blessed be He, hid this tree from the eyes of the creatures, so that they would not eat and say, 'Here is the tree that made Adam HaRishon sin', and then he would come to shame and disgrace, and no one would want to eat from it, and then, since they would not eat from it, disgrace would come to the tree.

29:02 And so the Holy One, blessed be He, says to him, 'You shall never know about this tree.' And so it is impossible to know what the tree is. And because we do not know what the tree is, no one can repair it. We do not know what to repair. We do not know what this tree is, in order to repair it. People do the kavanos on grapes, on an apple, they do all kinds of kavanos, they do plenty of kavanos, kavanos on this, kavanos on that. But this secret - that the Aleph in fact departed from him, from the dulling - departed from the person, and then this Aleph flies up above, and then in fact the person has no wisdom.

29:37 It is written about Adam HaRishon that he was the wisest among the upper beings, and more than all the upper beings and all the lower beings. This is written in the Zohar, Beshalach, page 55a. Rabbi Shimon bar Yochai says in the Zohar that the first man attained all the wisdoms, more than all the upper beings and more than all the lower beings, and there was no man wiser than him. He attained all the wisdom there is, wiser than the angels above and more than everything.

30:02 'But once he sinned, the wisdom was sealed off from them.' Because he sinned, the wisdom was sealed off from him. That's it. The sin of Adam HaRishon - the wisdom departed from him. That is, as I explained, what Rashi says on 've-nitmeisem' - 've-nitamtem': the lack of the Aleph brought about that there came to be dullness, and the dullness - its meaning is that it seals off from all wisdom.

30:28 So if it seals off from all wisdom, then what is this meaning? What is the intent? That this took away the Aleph. For Adam HaRishon, if in fact he did not attain any more, the springs of wisdom were hidden from him and he became dulled. So this Aleph was missing from him. So this Aleph flew away from Adam HaRishon; he did not attain this Aleph. So this Aleph was missing from him, and then in fact death was also decreed upon him.

30:53 For he does not have the Aleph - so it became 'dam', blood. And then in fact it also came to be for Chava - corresponding to this, for Chava, to become impure through blood, etc. - and then the monthly period came about, and everything became the opposite, corresponding to this Aleph that was missing. Now, this Aleph, in fact, after it leaves Adam HaRishon, and Adam HaRishon needs to come to his Tikkun, then in fact heresy and apikorsus spread in the world. All the heresy and apikorsus that came down to the world, so that there came to be many heretics and apikorsim in the whole world, to the point that there is no faith in the Sages, or there is no faith that Hashem can act for a person, or that the Holy One, blessed be He, will redeem Israel -

31:27 the whole root of these heresies came from the lack of this Aleph, that this Aleph, in fact, is not revealed in the world. The meaning of this: There is a story in the holy Zohar. There is a story that Rabbi Shimon bar Yochai tells, that Rabbi Eliezer came before him; he tells it in the name of Rabbi Eliezer. It is in the Zohar, Pinchas, page 221a.

31:51 Rabbi Shimon says that a certain old man came before Rabbi Eliezer and said to him, 'Telas ba'ayan kamach' - I have three difficulties to ask you. I want to ask you - he wants to ask Rabbi Eliezer the elder three questions. The first question he asks him: You say that a House is destined to be built for you, that there will be the Beis HaMikdash, as it is written in the prophet Chaggai, chapter 2, at the beginning it is written that 'greater is the glory of the latter House than of the first'.

32:19 So he said to him: you say that a House will be built, yet there is no proof of a third House, and you are waiting for the third Beis HaMikdash - so where is it? That is the first question. The second question, he says to him: You say that you are close to the 'Malka', you are close to the King; I am closer to the King than you.. So how is it that you suffer troubles and afflictions, and you are full of problems and troubles and difficulties? How is that? After all, you say that you are the closest to the King, so you should be happy and joyful - how can it be?

32:47 That is the second question. And the third question, he says to him: I want to ask you, how is it that you eat kosher and are careful, and do not eat neveilos and treifos, and we eat neveilos and treifos - and are stronger and mightier than you? These are the three questions. Rabbi Eliezer did not manage to answer him. So he said to him, 'Old man, old man, I don't want to hear you; old man, old man, don't answer me at all.'

33:13 'Zakif einohi' Rabbi Eliezer - he raised his eyes, and made him - you already know - made him into a heap of bones. So the Zohar continues: and Rabbi Eliezer began to cry. Rabbi Eliezer cried, cried, cried, cried. He said: how does this wicked one not know the answer to all the difficulties? Eliyahu the prophet, remembered for good, answered me - so says Rabbi Eliezer.

33:41 Rabbi Eliezer says, in the first answer, he says, to the first question he asked me, about the first Beis HaMikdash, he says, it is written explicitly in the psalm, in Tehillim, chapter 127, where it is written that King Shlomo said, 'If Hashem does not build a house, its builders toil on it in vain.' So King Shlomo already said this, he says. King Shlomo says: only the Holy One, blessed be He, needs to build the Beis HaMikdash; we, flesh and blood, will not be able to build the Beis HaMikdash. When the Holy One, blessed be He, builds the Beis HaMikdash - it will not be destroyed.

34:06 It will not be destroyed. 'If Hashem does not build a house, its builders toil on it in vain' - anything that is built will be destroyed. So therefore that fool does not know that it must be that the Holy One, blessed be He - He is the one who will build the Beis HaMikdash. So that is the first answer, as we said. If the Holy One, blessed be He, builds the Beis HaMikdash, immediately there will come.. it will no longer be destroyed; this is the third Beis HaMikdash, and we are waiting for the work of the hands of the Holy One, blessed be He. That is one answer. On the second answer he said: How is it that we are close to the King? He said: we, the Jewish people, are the heart of the world.

34:30 The Jewish people - it is the heart of the Land of Israel, of Jerusalem. The Jewish people is the heart of everyone. Without this heart it is impossible to exist. But the heart is covered. No one knows, no one sees. You think that we are not close, but the heart does the most work, and the heart is the main thing, and without the heart nothing is worth anything. And the third thing, he says to him, about what he says, that neveilos and treifos and we are strong... so he says to him: look, the heart takes the purest blood and throws the waste to the other limbs.

34:58 So he says: so too the Jewish people eat in holiness and purity, and you, the non-Jews, take the rest, the waste, for the other limbs. That is the difference between the nations of the world and us, that you will stay where you are.. But he did not know the answer to give him. But all the same, he had already been made a heap of bones. But from this heresy of his - he denied and went out, and nothing remained of him.

35:23 For he went off to evil ways, he died; he denied and went out, and nothing remained of him. For he went off to evil ways, he died. And all his friends remained in evil ways, those non-Jews.. For they had no understanding; in those times there were, opposite - as much as there were awesome holy ones, so opposite this there was also, may the Merciful One save us, the side of death. As there was.. the greater a tzaddik is in his level, so opposite this, whoever rises up against him will be more in the Sitra Achra - the opposite. So if a brazen one came to Rabbi Shimon - he was brazen toward Rabbi Shimon - then such a one, opposite, is in the kelipah; he is opposite.

35:53 Therefore Rabbi Eliezer nullified him and put him to death, removed him. Now, what there is there, this will be understood better. This secret of the Aleph, which they toiled to repair and to return to its place - it is the great and awesome ones who occupied themselves with this, as we explained.

36:24 And then we will in fact understand what is written in the Torah. It is written in the book of Devarim, chapter 30, verse 11: 'For this commandment which I command you today is not too wondrous for you, nor is it far.' It is 'lo nif-les' - not 'nif-les' - they made it with the Aleph.

36:51 'Lo nif-les' - there is a falling, a 'nefilah', of the Aleph here, so that there should not be, Heaven forbid, a falling of this Aleph. For if it falls - then there is a loss of wisdom. For one who learns the Torah with the wisdom of the Aleph, which is the 'mochin ila'in', the supernal mind - there is no comparing him to the ignorant who, as it were, learn Torah. Now, the sin of Adam HaRishon, that he blemished the Aleph, and this Aleph departed from him, this wisdom departed from him; he did not attain the..

37:19 now he does not have this wisdom that was here, as the Zohar says in Beshalach, page 55a, that the spring of wisdom departed from him, and now he no longer knows the wisdom, and it left him, ran away from him. Now he does not attain the wisdom, he does not understand it. Now, at exactly the same time, when a person attains the Torah, as much as he attains it and learns what he learns, his level is: the more he will find himself inside the Torah, that he will find himself inside the Torah, as much as he can come close, then he can repair the sin of Adam HaRishon.

37:51 For there is an outer garment and an inner garment, just as there is surrounding light and inner light. And what is the difference between surrounding light and inner light? It is like there are 'kosnos or' of skin and 'kosnos or' of light: there are garments of light with an Aleph, and garments of skin with an Ayin. So Rabbi Chaim of Volozhin, may his merit protect us, writes in the Nefesh HaChaim - now is the hilula, may his merit protect us - he writes in Gate 1, chapter 6.

38:16 Rabbi Chaim of Volozhin - the hilula is now. Rabbi Chaim of Volozhin was born in the year 5509. He was holy of holies, a tremendous Gaon. He passed away in the year 5581. It is impossible at all to understand his genius, his holiness. He was a student of Rabbi Refael HaKohen of Hamburg, author of the responsa V'Shav HaKohen. He has the responsa V'Shav HaKohen; he was his student.

38:40 After that he was a student of the Rav, Rabbi Aryeh Leib Ginzburg, author of the Shaagas Aryeh. After that, once he found the Gra, he simply did not go to anyone else anymore, that's it. He was with the Gaon of Vilna, and he was a student of the Gra. Rabbi Refael HaKohen of Hamburg is the great-grandfather of the father of Rabbi Yitzchak Zev, the father of Rabbi Yisrael Meir HaKohen of Radin, the father of the Chafetz Chaim. The Chafetz Chaim is a grandson of the 'V'Shav HaKohen'; he was tremendous in his Torah..

39:05 Rabbi Chaim of Volozhin has the book Nefesh HaChaim, which is a book of Kabbalah with Chassidus, as they say. He has the book 'Chut HaMeshulash', questions and answers in halachah. His way of ruling - so he writes at the end of siman 11 - he writes that his way of ruling, as he received it from the Gra, is to reflect with understanding, as much as he received from the wisdom of mercy. Just as one rules halachah, knowing there is a majority of Rishonim..

39:29 one must know how to rule the halachah, like the poskim - one who knows how to rule, one who knows how to understand the Torah, to understand the Gemara, to understand.. one must know how to understand their words. So this is how Rabbi Chaim of Volozhin conducted himself in his method of ruling. They say that he ruled according to the Gaon of Vilna; that is how he received his conduct. Just as the Rogatchover disagreed with many, for he hid the Yerushalmi and did not want to learn any commentator. He said no commentator knows the explanation of the Yerushalmi - only I alone.

39:53 He hid them and learned that way. Once, on the Rambam, he writes in the 'Tzafnas Pa'neach': 'With all respect to his honor, I am dust beneath his feet, the halachah is like me, not like him.' All kinds of such things that they attained in their wisdom. Each one.. There were many Geonim who had the power to rule halachah according to the reasoning that they understood. They have Rishonim; they knew whom to rely on. So too the Gaon Rabbi Yoel of Satmar, who was tremendous in halachah, and he knew how to go also according to this reasoning, as Rabbi Chaim of Volozhin conducted himself.

40:25 Also the later poskim, Rav Moshe Feinstein - they had very great courage to rule halachah, all the later poskim. 'Mighty in strength' and 'great in power' - that is the Gaon Rav Moshe Feinstein. And Rav Elyashiv, who ruled halachah, and the Rav, Rabbi Ovadia Yosef, may his merit protect us, also who was.. who explained the whole world of halachah, every ruling, every.. who toiled and labored over the world of halachah with such completeness that it is impossible at all to describe or estimate their intellect, which is a very great toil.

40:54 That is Rabbi Chaim of Volozhin, who gave strength and courage to come and open up the halachah, so they would not be afraid to rule. But one who has reasoning and strength - that is his understanding, which he received from the Gra. Many did not hold this way.. One must cling to the poskim - not to move right or left. If you have a reasoning - refute it. You must nullify yourself to them. He says, if you have a correct understanding, you can add a novel insight to explain the matter. That is how the Gaon Rabbi Chaim of Volozhin was - that was his strength.

41:19 He had very, very tremendous strength, and there are many, many stories about him. He also has a beautiful segulah in the name of Rabbi Chaim of Brisk, who used to make a practice of repeating it in war. He writes it in Gate 3, chapter 12, in the book Nefesh HaChaim. So he writes that truly it is a great matter and a wondrous segulah to remove and nullify from oneself all other wills, so that they will not rule over him and will not make any impression at all, when a person fixes in his heart to say: 'Surely Hashem is the G-d, there is none other besides Him', etc.

41:45 then He, blessed be He, will bring about the nullifying of all other wills from upon you, so that they will not rule over you and will not make any impression on you at all. All kinds of segulos and such things of emunah.. And this is like an answer to Chassidus - for in Chassidus they did not hold this way. As if the Nefesh HaChaim - as if opposite it there is the 'Tanya'. There is the 'Nefesh HaChaim' and there is the 'Tanya'. There is the 'Be'er Mayim Chaim' of Czernowitz, Rabbi Chaim of Sadigura, Rabbi Chaim of Czernowitz.

42:10 He had the book Sidduro Shel Shabbos, and Be'er Mayim Chaim. And also the Yosher Divrei Emes of Rabbi Meshulam Feivush of Zbarizh. Each one, as it were, brought his own book. So Rabbi Chaim of Volozhin brought the Nefesh HaChaim, which is, that is to say, a book of Kabbalah, mussar and contemplation - that we too have, so they would not say one must graze in foreign fields, by the Chassidim.. As if he brought his book, which is also a book of thought and.. So he showed that he too has contemplation, and a segulah to nullify other wills, etc..

42:40 Like the book Nesiv Mitzvosecha of Rabbi Yitzchak Eizik Yehudah Yechiel Safrin of Komarna, the author of the Nesiv Mitzvosecha. The Rebbe of Komarna also has the book Nesiv Mitzvosecha, Heichal HaBerachah, Zohar Chai. All these things are also.. we have the Torah and the.. just as he composed the Shulchan HaTahor. So as if also, So what does Rabbi Chaim of Volozhin write about Adam HaRishon?

43:04 In Gate 1, chapter 6, Rabbi Chaim of Volozhin writes thus. This is a bit of a novel insight on what he says. Now it seems to me that this can be added to what he means to explain there; it will be understood better, about the sin of Adam HaRishon. He explains that in Adam HaRishon there was no mixture of evil; he had complete good, there was no evil in him. So he says that the evil inclination came.

43:28 So where did it come from, if it was not mixed in with him? So the evil was in the aspect of something outside him, so from the outside it came to him and drew him to the side of evil. So the drawing of Adam HaRishon to the side of evil - from one side, it can be explained that this is the Tikkun of surrounding light and inner light, to explain the Tikkun, for one must repair both the surrounding light and the inner light. Whoever understands, knows. So there is a difference between garments of skin and garments of light. There are garments of light with an Aleph, and garments of skin with an Ayin.

43:54 Garments of light with an Aleph are inner and outer - from inside, going outward, and garments of skin with an Ayin are only outer. Now, this is an interesting opinion of Rabbi Yitzchak Eizik Yehudah Yechiel Safrin of Komarna. He says that if there is a Sefer Torah in which is found, by mistake, 'kosnos or' with an Aleph, not with an Ayin - the scroll is kosher. Right, like Rabbi Meir Baal HaNes.

44:19 It is written in Bereishis Rabbah, parsha 20. It is also written that Rabbi Meir.. they found a Sefer Torah. The Maharatz Chayes disagrees; he says that this was not really so, it was a gloss that he glossed, as if the gloss of Rabbi Meir was something else. They found a Sefer Torah - what really is this 'kosnos or', Aleph and..? What is the intent here? Rather, the Tikkun, in fact, is to turn the garments of skin with an Ayin, to turn the garments of skin with an Ayin so that they become garments of light with an Aleph.

44:49 If they succeed in turning garments of skin with an Ayin into garments of light with an Aleph, then in fact they can bring about and bring the geulah. Whoever succeeds in turning the letter Ayin into an Aleph - that is the greatest service. That is the service of the Kabbalists, who work with the kavanos, who try all the time to turn the 'kosnos or' with an Ayin into an Aleph. These are things whose inner meaning must be understood. This will be in the time to come. Therefore it is said about the.. that is written about Mashiach, what is written in Iyov, chapter 33, verse 33: 'A'alefcha chochmah' - I will teach you wisdom, that the secret of the Aleph will pass, and then the wisdom will be revealed, and then in fact Mashiach will be wiser than King Shlomo.

45:25 So the Rambam brings, in the Laws of Teshuvah, chapter nine, halachah 2; the Rambam brings that Mashiach will be wiser than King Shlomo. Now, from where does he attain this? From this Aleph, this secret of the Aleph of 'I will teach you wisdom', that he will receive the wisdom more, from the secret of the Aleph... Because the Torah that is with the Aleph is without the 'venitmetem', the dulling, as Rashi says, what we said from Yoma, page 39a: then the wellsprings of wisdom are closed off from him.

45:50 Now, how does one receive this Aleph? Only through the blessings of the Torah, when the Jewish people bless over the Torah, as the Gemara says in Tractate Nedarim, page 81a, and also in Bava Metzia, page 85a: 'Jerusalem was destroyed only because they did not first bless over the Torah.' Because of this Jerusalem was destroyed. So the Rambam brings, on the laws of the blessings of the Torah, that the Shulchan Aruch, in siman 47, section 1, writes that one must be very careful with the blessings of the Torah.

46:14 The Rambam brings all the blessings of the Torah in chapter seven, halachah 10, the three blessings. In halachah 11 he says that the custom is to read the Priestly Blessing, and there is also a good sign in this, in 'Parshas Tzav'. There the Rambam brings it, that Parshas Tzav is both the offerings and the Priestly Blessing, which has in it the... as we said at the beginning, to bless all the Jewish people. In Tractate Chullin, page 49a, the Gemara says: the Holy One, blessed be He, blesses the Kohanim, and the Kohanim bless Israel.

46:43 And who blesses the Kohanim? The Holy One, blessed be He. The meaning of the blessing is to spread over all the Jewish people, which is only through unity among everyone, and receiving the Torah. What happens when we bless over the Torah? When we bless over the Torah, then this Aleph is revealed; it is revealed within the Torah. When we bless over the Torah, we bless the Holy One, blessed be He; we bless 'Who sanctified us with His commandments and commanded us concerning the words of Torah'. We reveal the Aleph, the garments of light; we bring them back through the blessings of the Torah.

47:10 And why was Jerusalem destroyed? Because they did not first bless over the Torah. So if we do not bless over the Torah, then we do not reveal this Aleph; we do not reveal the wisdom that is in the Torah, and then, in practice, one does not fulfill the obligation. So one must bless over the Torah in order to reveal the light that is hidden within the Torah. And that is why we go up to the Torah and say the blessings of the Torah, read in the Torah, and finish again with the blessings of the Torah, for only through the blessings of the Torah do we reveal the hidden light, which is the Aleph. That is why we read in the Torah scroll right away, and this is the white parchment, black writing - black fire upon white fire,

47:38 and then, in practice, the light of the Infinite is revealed, and so on... All the actions are only through the blessings of the Torah alone. Now, when we bless over the Torah before the Holy One, blessed be He, when we make the blessing, and then, in practice, all the Jewish people read in the Torah, and so on, then, in practice, we can merit to repair the sin of Adam HaRishon, because then we repair the garments of 'skin', then the garments of 'light' shine, and then the garments of 'skin' with an Ayin are nullified, and the garments of 'light' with an Aleph shine. Now, the garments of light, in practice - what is the secret of the garments of 'skin' and of 'light'?

48:06 Let us explain something else. This light, the 'light' - if you look, after all, the difference between the Torah study of the man, the mind of the man, and the woman - this light, the 'light' - if you look, after all, the difference between the Torah study of the man, the mind of the man, and the woman is the difference between heaven and earth.

48:30 The Torah study of the man, who is on a higher level, who also learns the Torah, and he is also close to the level of the garments of light, to his garment, to Adam HaRishon, and so on. But Chavah also has a Tikkun, because Chavah, in practice, because of her... she extinguished the candle of the world, as it is written in Noach, siman 1, in the Tanchuma, that she extinguished the candle of the world. And it is written in Mishlei, chapter 20, verse 27: 'The candle of Hashem is the soul of man, searching all the chambers of the innermost.'

48:59 When we repair the candle of Adam HaRishon, then we repair the first light that was in the world. The first light... who was the first light in the world? The soul of Adam HaRishon - it was in the world. Now she extinguished this candle; she extinguished this light. In Bereishis, in the Tanchuma, siman 1: that she extinguished - therefore she will light for the world, that she should engage in the Tikkun of the light - her Tikkun is the light.

49:24 Now it will be understood, in practice; now we can understand why Rabbi Eliezer says that words of Torah should be burned rather than handed over to women. Why? In the Talmud Yerushalmi, chapter 3, halachah 4, and also in the Mishnah, chapter 3, mishnah 4. Because with the woman, in practice, the fire is close, as Rabbi Akiva expounded in Tractate Sotah, page 17a. Rabbi Akiva expounded, he says: a man and a woman - if they merit, the Shechinah is between them; if they do not merit, fire consumes them.

49:52 So Rava says: they are next to each other, that in the woman the Aleph and the Shin are closer - so the fire will do harm. Because the woman has the Aleph and the Shin close together, it can do harm. And in Tractate Pesachim, page 54a, they say that fire was created on Motzaei Shabbos. Also Pirkei DeRabbi Eliezer, in chapter 50: fire was created on Motzaei Shabbos. So fire can consume and burn more, with harm. So if this fire was created, and this fire can do harm, that means the woman strengthens the 'lights of fire' over the 'lights of light', because the man repairs the lights of light - and the woman is the lights of fire.

50:25 Now she must engage with the candle; she must give light through the candle, but so that it does not burn, so that there will be lights of light through the fire that she makes. Because she must make, in the Tikkun, to give light... And Adam HaRishon - the man must engage in the Tikkun of the light, by our engaging in prayers, and so on and so on; all these things that we do for the Tikkun of the garments of light with an Aleph. We make a Tikkun for the garments of light with an Aleph, and she makes the Tikkun of the garments of skin with an Ayin, for she repairs by doing the external, through the fire, and so on.

50:54 This is the Tikkun of the garments of light with an Aleph; this is the Tikkun of the garments of skin with an Ayin, the more external garment. And therefore the woman is more external; the man is more internal - and the woman is external. The mind contains surrounding light and inner light, and together, when they merit - the Shechinah is between them; if they do not merit - fire consumes them. Now this will be understood: 'words of Torah should be burned rather than handed over to women'. Why should words of Torah be burned...? Because the moment we take the Torah - and if we take the Torah, then what will be?

51:19 There will not be an Aleph in receiving the Torah; there will be an Ayin in receiving the Torah; there will be an Ayin, there will not be an Aleph. And we need an Aleph in receiving the Torah; we need to learn the Torah with the wisdom, with the 'I will teach you wisdom', with the Aleph - Rashi says that when one is dulled, his heart is sealed. So first of all we need to bring back the Aleph. Now if it is handed over to women - then words of Torah will be burned. Why? Because she will turn the Aleph into an Ayin, and then she will strengthen the lights of fire over the lights of light, and then 'words of Torah should be burned rather than given to women'.

51:48 This is the meaning of 'words of Torah should be burned rather than given to women'. Now, because people do not understand the meaning of the learning that the Jewish people learn, and what it means to learn - in order to bring the geulah... and such lofty learning, and so on, and all the levels of learning, awesome tzaddikim... people do not think how to bring about the geulah, how to learn Torah, how to engage in Torah. Instead of being in mochin d'gadlus, an expanded mind, today everyone has such a mind, such a small one...

52:12 doesn't think big at all, doesn't think of the kingship of Hashem... they don't think of this. The one who worked to repair this Ayin is King David, who lived seventy years. And Adam HaRishon lived nine hundred thirty; minus this Ayin - that is seventy. So it comes out that Adam HaRishon needed to repair this Ayin. Now Chavah made him lack the Ayin, because after the sin of Adam HaRishon he was supposed to live a thousand - that is Aleph - and he would have been repaired, because of this Aleph.

52:38 So the Aleph escaped him; he can't bring it back... Take 'Ayin' - that is one hundred thirty, minus 'Aleph' - that is one hundred and eleven; it comes out in gematria nineteen - the gematria of 'Chavah', exactly. It comes out nineteen: 'Ches' is eight, Vav is six, 'Hei' is five - together that is 'Chavah'. And that she made him lack the one hundred thirty minus one hundred and eleven - that comes out nineteen, which is the gematria of 'Chavah'.

53:02 And this Tikkun, in practice, was to repair Chavah. And when the Mishnah in Tractate Avos, it is written in chapter 1, mishnah 1: 'Moshe received the Torah from Sinai and passed it on to Yehoshua, and Yehoshua to the Elders, and so on, and the Elders to the Prophets... and passed it on...' So what did they do for one another? They passed on the Aleph; they did not pass on the Ayin. They passed the Aleph from one to the other, so that they would learn the Torah with the wisdom and not learn it with the Ayin.

53:30 But today, what we receive that is handed down is the Ayin - it is not the Aleph at all; the Aleph is not handed down. So that is why the Rambam brings in the Yad HaChazakah - he counts the order of the receiving of the Torah; he brings it, he says: 'Rav Ashi received from Rava, and Rava from Rabbah, and Rabbah received from Rav Huna, Rav Huna received from Rabbi Yochanan and Rav and Shmuel, Rabbi Yochanan and Rav and Shmuel received from Rabbeinu HaKadosh, Rabbeinu HaKadosh received from Rabbi Shimon his father, and Rabban Shimon from Rabban Gamliel, and Rabban Gamliel from Rabban Shimon his father, and Rabban Shimon from Rabban Gamliel the Elder, his father, Rabban Gamliel the Elder received from Rabban Shimon his father, who received from Hillel his father, and Shammai, who received from Shemayah and Avtalyon,

54:07 who received from Yehudah ben Tamai and Shimon ben Shetach, who received from Yehoshua ben Perachyah and Nittai HaArbeli, who received from Yosei ben Yoezer and Yosef ben Yochanan, who received from Antignos, who received from Shimon HaTzaddik, who received from Ezra, who received from Baruch, who received from Yirmiyahu; Yirmiyahu from Tzefanyah, Tzefanyah from Chavakuk, Chavakuk from Nachum, Nachum from Yoel, Yoel from Michah, Michah from Yeshayahu, Yeshayahu from Amos, Amos from Hoshea, Hoshea from Zecharyah, Zecharyah from Yehoyada, Yehoyada from Elisha, Elisha from Eliyahu, Eliyahu from Achiyah, Achiyah from David, David from Shmuel, Shmuel from Eli, Eli from Pinchas, Pinchas from Yehoshua, and Yehoshua from Moshe Rabbeinu, and Moshe Rabbeinu from the mouth of the Holy One, blessed be He.'

54:42 So what did he receive? He received the Aleph, because if not, he would not have received anything. From what did he receive? It was all in order to receive the Aleph, the wisdom. Now, what did they pass on to one another? He passed on the Aleph, to receive from him. Now, at first I had an Ayin, and now Moshe Rabbeinu comes - what did he receive from him? They passed the Aleph on, one to the other. So everything they received, the order of the transmission that the Rambam taught, or one who receives the Torah on his own, with wisdom and everything...

55:10 then he will learn it in mochin d'gadlus. That is the Aleph, that is the mind from before the sin. It is not the mind of the world, who learn with cunning and with evil... So with this mind, he learns with an external mind; but one who learns in mochin d'gadlus learns for the sake of Heaven, with cleanness, with purity and everything... So that is a mind that receives the Aleph. That is 'Alufo shel Olam', the Master of the world, exactly.

55:35 And when one receives such a mind, of the Master of the world, then, in practice, we will make the Tikkun of Adam HaRishon, and then it will be said: 'I will teach you wisdom', and then this wisdom will return, when the Holy One, blessed be He, redeems Israel, and then the Holy One, blessed be He, will already turn 'golah', exile, into 'geulah', redemption, and then, in practice, it turns from garments of skin with an Ayin to garments of light with an Aleph, because everyone can receive the way of Hashem, and everyone draws close to the Holy One, blessed be He, and it becomes garments of light with an Aleph.

56:02 Have you ever seen someone who receives something crooked? He will be in distress. So see from this - to receive the Torah crookedly, as the world... What happened with Rebbi and Rabbi Levi, in Tractate Avodah Zarah, page 19a? So Rabbi Levi and Rabbi Shimon learned with Rebbi, 'from the place' that his heart desires. This is the difference.

56:26 This is what Rava says; Rava says: 'A person learns only from the place his heart desires.' So this is the question of the Maharsha and the answer of the Maharsha. He says that a person learns Torah only... that Rebbi, and Rabbi Shimon, and Levi sat together and wanted to learn. Levi wanted to learn Mishlei and Rabbi Shimon wanted to learn Tehillim. Together they sat and learned, and began to learn, and in the end they learned Tehillim.

56:50 So Rebbi jumped right in; Rebbi said: 'A person learns Torah only from the place his heart desires.' He said to them: 'from the place'. So he said to them: what does it mean, to learn from the place his heart desires? So if so, then why must I now sit and learn Tehillim with you? I want to learn Mishlei - I'll get up and learn Mishlei. So Rava came with something new and says: 'A person learns Torah only "in the place" his heart desires.' So the Maharsha says: what is Rava's new point? Rabbeinu HaKadosh already told you 'from the place...'.

57:16 Rather, the difference between 'from the place' and 'in the place' is like heaven and earth. 'From the place' - learn from whatever passage you connect to; but 'in the place' his heart desires - that is a great new point: that you learn in the place where you connect to Hashem, in the place where you are even more inspired. So this is what the Maharsha says, that Rava wanted to bring out this Beis, that it should be 'in the place' his heart desires. This is Rava's new point, that the learning should be 'in the place' his heart desires; that you learn like this, in such a way - this is Torah study.

57:45 Because after a hundred and twenty years, when you reach Heaven, you did not repair any place, because when a person reaches above, they will show him the place where he learned. That means: what place were you in, in Heaven? What place did you repair? What place did you make? What do you have? What Torah did you learn? Rabbi Aharon of Zhitomir writes - he has the book Toldos Aharon; he was a student of Rabbi Levi Yitzchak of Berditchev. Do you know him? Ah, you're a descendant?

58:11 Let's do this. Rabbi Aharon of Zhitomir. So he says that a person can serve Hashem seventy, eighty years, prayers and Torah... and all of it is sitra achra, and for the 'temuros', everything; seventy years in Torah and prayer and everything, and it all goes, may the Merciful One save us, in the end on a crooked and corrupt path. Ah, you published the Toldos Aharon? Wow, oho! What holy people there are here, forgive me, that...

58:35 Oho, this is a tremendous book; this book is very beloved to us. It is a very special book. He was the greatest of the students of Rabbi Levi Yitzchak of Berditchev, Rabbi Aharon of Zhitomir, may his merit protect us. So it will be understood, in practice; now we will be able to understand what the difference is between the garments of light with an Aleph and the garments of skin with an Ayin.

59:06 Because when everyone learns together, which is 'in company', when the Torah is learned in company, which is mochin d'gadlus, together, in unity and in love, with love among everyone, and we bless the blessings of the Torah, and learn with intention and receive the Torah with intention, then, in practice, this Aleph will be revealed; and when the Aleph is revealed, then all that will remain is to be 'I will teach you wisdom', because only then will the Holy One, blessed be He, reveal to us the miraculous and the revealed wisdom, which will be above the nature of the created beings.

59:36 Because now everyone's mind is on lower levels; a person learns the Torah, but his mind is down below. And when the Holy One, blessed be He, reveals His kingship to us, then everyone will see the true wisdom, which is a wisdom that the created beings did not have, not a wisdom that human beings can understand. It is not their wisdom, and it is not their understanding, and it is not what they are familiar with; it is not what they know, it is not what they grasp.

1:00:03 So explains Rabbi Shimon; he praises the Holy One, blessed be He, in the Zohar Chadash, Yisro, page 54a and 54b. He gives a long praise to the Holy One, blessed be He, about this. He explains that the Holy One, blessed be He - no created being has any grasp to laud and to praise, or to grasp at all, because we do not know at all what to laud and what to praise, for 'Hashem is great, very, very, very, very, and His greatness is unsearchable'.

1:00:31 There is no grasp of the Holy One, blessed be He, at all, not of Him, and not of the tzaddikim, and not of anything. A person who once opened his eyes in this world and looked at the world - it will no longer be the same understanding. This should not make him despair; rather, it should simply strengthen him 'to know his place'. It is written in the Zohar, Parshas Shelach Lecha, now, in the parshah, on page 173.

1:00:58 No, it's page 174; page 173 is something else. On page 174 it is written that a person who brings new insights in Torah on Shabbos, who sits and learns Torah on Shabbos, then in Heaven they give honor and praise to his father: 'See what a son you have, how he brings new insights!' And the tzaddikim crown him and give him crowns. There is a great new insight for the father: your son sits and learns Torah on Shabbos... And on page 173 in the Zohar, Shelach Lecha, it is written that a person who learns the Torah on Shabbos - then in Heaven they wait for the soul to go up above; then they will ask it how many new insights it learned in the world, and it will have to say: I learned such an insight, I learned such an insight;

1:01:37 it will say its new insights. For this one must engage in Torah, especially on Shabbos, and on weekdays, at every time. And by engaging in Torah in this way, and setting times for Torah, then immediately, when the person arrives, from Heaven they will already give him a different mind, and in Heaven they will say to your father... But one who bequeaths - who gives his father a Torah of 'eyes', which has no Tikkun at all for Chavah, no Tikkun for the sin of Adam HaRishon - that is only garments of skin; he remains with garments of skin with an Ayin all his life.

1:02:07 He thinks he knows something; he is full of cunning and full of clevernesses; he hasn't even repaired yet... where is the Ayin at all? [unclear] and Ayin and Aleph. That is why King David lived seventy years, because he could repair the secret of the eyes; the secret of the Ayin - King David repaired it. And when he repaired it, then immediately this whole Aleph was drawn after it to Shlomo his son - and King Shlomo built the Beis HaMikdash.

1:02:33 That is why it is written about Shlomo, 'and he was wiser'... as if to say, what is the wisdom? So he received the Aleph from his father; David passed on to Shlomo an Aleph: 'I will teach you wisdom', because this 'a'alefcha' is Aleph Aleph - 'a'alefcha' is twice Aleph, 'trein alfin', two Alephs. So since he passed this Aleph on to him, that is why he could build the Beis HaMikdash. But the third Beis HaMikdash will be the second Aleph of 'a'alefcha'. With one Aleph the first Beis HaMikdash, of King Shlomo, was built.

1:03:00 After that, the Second Temple is no longer in the aspect of wisdom - because it was destined to be destroyed; it has no permanence, it is not on a great level. But the last Aleph is what the Rambam said, that Mashiach will be wiser than Shlomo. It will be understood why: because the second Aleph will be... So it will be 'a'alefcha' twice - that is 'trein alfin', two Alephs; it is twice 'pele', wonder, it is the root that sweetens all the judgments at the root, and then there are no judgments, there is nothing, nothing at all, and all the judgments are nullified, all the troubles are nullified, and the geulah returns, and everything returns to its place, everything.

1:03:31 And all this happens only when the Jewish people rejoice in the Torah and learn it with joy and with love before Hashem. Learning with joy and with love gladdens all the Jewish people. May the Holy One, blessed be He, give everyone success, and give everyone success from Heaven. May the Holy One, blessed be He, bless each and every one, all the Torah scholars and the rabbis. May the Holy One, blessed be He, give great success and long, good life, salvations, miracles and wonders. [unclear] Amid joy and gladness of heart.

1:04:04 And may the Holy One, blessed be He, grant us the complete geulah, [unclear], and so may it be His will, and let us say [unclear].