The Yanuka Rav Shlomo Yehuda-הינוקא הרב שלמה יהודה - פנימיות דיני הטומאה והטהרה ושורש הניסים - The Yanuka - Rav Shlomo Yehuda

5:30 And in this way it goes and multiplies. So whoever will think and see how this is done, it is done by digging and lowering from the tree, they took from its branch downward and covered it, and then there was made a kind of work of layering, which is an expression of blessing, and a blessing is a miracle. When a person buries himself in the ground, which is the whole matter of Chanukah, of lowliness, that the Shechinah is below ten, so that is the main point of the miracle, to be raised like a banner.

6:03 This is the main thing that Hashem magnifies, the miracle that [unclear] When a person wants a miracle from Heaven, he must act in this way. It is written in the Zohar, Bereishis, page 12, side b, Moshe Rabbeinu asks on behalf of the Jewish people, and in his merit the Jewish people came out of the fourth exile, which is the hardest exile.

6:32 And the only one who can accomplish this [unclear] is only Moshe Rabbeinu, that Moshe Rabbeinu asks on behalf of the Jewish people, and the Holy One, blessed be He, answers him. Rabbi Shimon says in the Tikkunei Zohar, that at the time when Moshe Rabbeinu would ask to speak with the Holy One, blessed be He, the Holy One, blessed be He, would answer Moshe straight away whatever Moshe Rabbeinu wanted, immediately Hashem would answer Moshe Rabbeinu, and would speak with him at every hour that he wanted, He would speak with him.

7:02 In Tikkun 12 Rabbi Shimon says, that in the vision of the burning bush, that there was the bush, He showed him the destruction of the Beis HaMikdash, the Holy Temple. He showed him all the exiles and all the pain of the Jewish people. This was the revelation that Moshe Rabbeinu had at the bush. He saw the pain of each and every one, and also, on the other hand, the side of all the miracles and wonders, the products and the good influences that can come to the Jewish people by their being in lowliness and in humility, in submission and in unity, then they will have influence and will be able to bring about the miracle, as children of Hashem, blessed be He.

7:39 The meaning and the thought about lowliness, that a person is lowly and does not think much of himself, that there is a difference between the humble one and the lowly one, that a person who is humble is a person who has something to be proud of, and a person who is lowly is a person who has nothing to be proud of. So this is the difference between having something and having nothing, and this is what will bring a person to lowliness, this is what will bring a person to humility, either to this or to that.

8:09 And Moshe Rabbeinu, because he was the lowliest in all the generations, drew to all the Jewish people, to all the generations, the whole root of the miracles and wonders. When we see a miracle and wonder from Heaven, when we find a miracle, when the Holy One, blessed be He, orchestrates it from Heaven, this miracle and wonder has its root in the soul of Moshe Rabbeinu. And against whom did Moshe Rabbeinu fight? It is written in the Zohar, Mishpatim, page 114, side a, Rabbi Shimon says that the Egyptian [unclear] the filth of the serpent, the Egyptian whom Moshe Rabbeinu fought, this was the filth of the primordial serpent, it was the serpent itself.

8:54 And when Moshe Rabbeinu fought this Egyptian, then he killed the serpent and all its camps, all the destroyers and everything together. That is to say, in the Egyptian whom Moshe Rabbeinu fought, Moshe Rabbeinu fought not only the Egyptian, but what was beyond the Egyptian, and that is from the serpent. The filth of the serpent is called heresy and denial of G-d, it is called 'my strength and the might of my hand,' it is called all the thoughts that the world thinks of doing not for the honor of the Holy One, blessed be He, not for the honor of His kingship, not for the honor of His revelation, all the things that people do, the filth of the serpent clothes itself in them, which is also called kelipas nogah, in which there is a mixture of good and evil,

9:37 [unclear] already three impure kelipos, three impure kelipos, [unclear] may the Merciful One save us, it goes down below. And at the time when the Jewish people have lowliness like Moshe Rabbeinu, then in effect the influence is drawn that is done upon it. Therefore Moshe Rabbeinu in every generation, in every generation draws lowliness to the Jewish people, lowliness, lowliness.

10:02 From the lowliness of Moshe great mercy was drawn to the Jewish people, and from this mercy the Holy One, blessed be He, redeems them from the exile, from everything they need, and a miracle and wonder is done for them, and all the wonders altogether. When the Jewish people were in Egypt, they cried out to Hashem, blessed be He, that He should save them. Moshe had to fight against all the kelipos, all of them, and no one could settle his mind, for he is alone, he stands against all of them, against the Egyptian and the serpent and its filth, and in effect the light of Chanukah unfolds.

10:42 That in every generation that Moshe Rabbeinu was, all the war of [unclear] Moshe, they fought for the whole life of each and every one of us, for all the generations. This applies also to Chanukah, also to now, the fourth exile, all the exiles, all of them, everything there is is the war of Moshe Rabbeinu. And when this time came, of Chanukah, which is a very great light, but on the other hand it is also a great darkness, which was the wisdom of the Greeks, and Hashem, blessed be He, did a miracle.

11:21 So there is the question of the Beis Yosef, in siman [unclear], which is also the Meiri already, and Tosafos HaRosh on Shabbos, page 21, the famous question of the Beis Yosef, why eight days and not seven, explains that it was filled each day and some of the oil remained. The meaning is that surely it was not possible; in general there are several opinions, also in the opinion of the Chasam Sofer, that they were in impurity, which was permitted for the public, as the Rav rules, the Pnei Yehoshua, writes in Tractate Pesachim, page 77, side a, impurity is permitted for the public.

12:01 They could really have offered this oil in impurity, but out of their love for the mitzvah, since Hashem, blessed be He, did this miracle for them, to show their love for the Omnipresent, blessed be He. This is the answer of the Pnei Yehoshua. So the Chasam Sofer says that in truth they were in the impurity of a zav, and because of this it was not possible to use this oil, they needed to bring pure oil, and it was not possible to use that same oil. In Tractate Niddah, page 34, side a, that the non-Jews, all the idol-worshiping non-Jews, all of them Greeks, in every generation that there is, have the impurity of zivah, which is the most severe impurity there is.

12:38 That this impurity is not permitted for the public. It is written in the Mishnah in Zavim, chapter 3, Mishnah 1, and zavim make impure by moving, and if presumably it was, then the moment they would handle the oil, apparently it would not be possible even to offer the jug. And what is the answer of Tosafos? Rather, Tosafos answer there that in fact the oil was placed in the ground, and because it was placed in the ground, presumably no one touched it or moved it, not in the impurity of [unclear].

13:14 It could be that that same Greek, an impure zav, would have come and touched a jug of oil and moved it. So presumably that would have been a flaw. But Hashem, blessed be He, did a miracle that it did not happen. And why did it not happen? Because it was in the ground. And because it was in the ground, this shows our salvation regarding the miracle of Chanukah, that the proof is that it was in the ground, that it was lying in the ground.

13:47 And lying in the ground is for lowliness, that the oil, the whole miracle of Chanukah, is about oil that was lying in the ground and was not made impure. And to teach all of Israel, that you should remember that the salvation of Chanukah and the oil is because it was in the ground, there was no one who would touch it and make it impure, for when a person is in the ground, when a person is in lowliness, they will never defile him.

14:13 He will be holy and pure all the days of his life. He will have no incident that is not pure, [unclear] holy and pure, that nothing bad will [unclear] him. For lowliness is the salvation of Israel. Now, the Greeks could not stand on this understanding. How can it be that they are few and we are many, and what is the strength of Israel? How can it be that something can be redeemed from above nature?

14:39 All the wisdom of the Greeks was to show something that is big and wise and external. There is no inner dimension at all. And the Torah says exactly the opposite. When the Jewish people prayed to Hashem in every generation, they showed before Hashem, blessed be He, their lowliness. So it was with all our great tzaddikim in every generation, and our leaders taught us the way of lowliness and the way of humility, how to come close to Heaven, and only through this will Hashem do a miracle.

15:15 So after all this, that in general, also for Hashem to do such a miracle and wonder that cannot be described or estimated, that it cannot be learned how such a thing turns into its opposite, that the many will all be nullified before one, this is a thing that has no measure for understanding it, but only the thought is about lowliness.

15:42 For this time, as it is written in the She'iltos, at the end of She'ilta 26, it is written that in truth even on the first day there was not enough oil. In fact, the question of the Beis Yosef would then no longer hold on this, for even for the first day there was not enough oil, that is, even for eight days. This shows that the miracle was much greater than people think, that even the essence of the oil did not even exist, the oil too was in poverty.

16:06 So this is a further novelty, that even in the oil itself that was saved, there was lowliness, that it was itself poor, that it was itself little. And for this Hashem, blessed be He, does a miracle, that there is a little and they hold on to the little out of the little, then Hashem, blessed be He, will do a miracle. This settles more with what was in the She'ilta. And it is written, "And there was no man to work the ground," which is written in Bereishis, chapter 2, verse 5, so Rashi explains that every bush of the field, before it grew, before it sprouted, until Adam came and prayed, and they all sprouted; the thing was not yet in growth.

16:44 I need to pray for this. And the first man prayed, and Hashem, blessed be He, made it grow according to his prayer. It turns out that the root of the oil that comes from the tree, its root is in prayer, that is included in the first prayer of the first man. And in all the prayers that the Jewish people pray and request, the request of the prayer is itself poverty and lowliness, for the very act of prayer is a preparation toward Heaven, that a person subdues himself and then prays to Hashem, blessed be He.

17:20 When the first man prayed before Hashem, he asks Him regarding the kingdom of Heaven, and he asked Him that grasses and kinds of trees and so on should sprout. The very fact of his request, that he would pray and then it would begin to grow, shows and makes known that all created things have their root in the prayer to Hashem, blessed be He, that they pray to Him, their root is in submission. And the novelty is that in general how it is found in purity, to find the jug, and that after this the order of the Temple service would continue and they would continue to light lamps and 'Your holy courtyards.'

17:55 The novelty is much greater, that after a turn into the opposite they will have purity and holiness, and they will have Your holy courtyards, that they could come to the lighting, they could come to light, which is what no one can understand with his mind, how it is possible to go from one extreme to another that is completely without measure. This is a wonder that has no like.

18:22 This is David HaMelech. David HaMelech is the novelty, who would sit in the Judean desert at the time when everyone would be asleep, Rabbi Shimon says in the Zohar, Shir HaShirim, page 66, that all of them would be asleep on their beds. And David HaMelech would be sitting in the Judean desert, asking and saying to Hashem, "When I see Your heavens, the work of Your fingers, the moon and the stars that You established."

18:51 "Hashem our Master, how mighty is Your name in all the earth." He would ask this of Hashem, blessed be He. He would ask before Him. And Hashem, blessed be He, found David HaMelech sitting in the Judean desert, looking at the heavens and praising Hashem, blessed be He, while everyone is asleep on their beds.

20:02 And at this time David HaMelech sits and praises Hashem, blessed be He, while everyone is asleep. And Hashem, blessed be He, was happy with him and said, I have found David My servant, behold the one who desires My kingship, for precisely at this time of darkness and night something with difficulty, something with devotion, at night, in the darkness, in exile, on Chanukah, at this time when they light a light and the darkness around grows stronger, all the kingdoms, all the darknesses, all of them, and we light the light of Hashem, blessed be He, then it is the find before Hashem.

20:40 Hashem, the time to show Him the Jewish people, the time, it is precisely in the time of exile. Precisely in this last time of the exile, all of us show ourselves before Hashem. This is the main thing, the beauty and the glory of Israel, to see precisely everyone filling the synagogues, the study halls, and praying and sitting and learning Torah, and learning Torah by day, learning Torah at night, that because of this, says Rabbi Shimon in the Zohar, Shir HaShirim, page 67, that David HaMelech merited to reign because he would sit and learn Torah at night, as the Rambam rules in Hilchos Talmud Torah, chapter 3, halachah 13, that this is what brings a person to the crown of Torah, through learning Torah at night.

21:21 It occurs also in the Shas, it appears several times, Tractate [unclear], page 32, side b, Bava Basra, page 10, side a, and Eruvin, page 18, side b. There are many; Tractate Menachos, page 99, Tractate [unclear], page 110. Zohar Chadash, Acharei Mos, page 58, side b, where it says 'You who dwell in the gardens, companions are listening for your voice, let me hear it,' that whoever sits and learns Torah at night, the Holy One, blessed be He, hears him and hears his prayer, that Hashem, blessed be He, longs to see whoever learns Torah at night, to hear his learning, that He wants people to hear that a person learns Torah at night.

22:00 So this generation is night. The time of exile is night. Everyone who learns Torah at night in this time is a novelty before Hashem, blessed be He. Hashem, blessed be He, is happy with him beyond measure, it can never be imagined how happy Hashem, blessed be He, is with him. And when the Jewish people showed their lowliness and showed their good toward Heaven, Hashem, blessed be He, did the miracle for them, and then the many [unclear] into the hands of the few, [unclear] And the novelty is that at the time when the Jewish people were in such a low state and without any ability of thought how salvation could sprout for [unclear], at the time when the Greeks, all their thought is to build up the body and their minds and their intellect and the wisdoms,

22:58 and all the wisdoms, all of them, all the thoughts, and no one would think what they will say, what they will think. They think that one must go conquer the Olympics and everything there is outside the Land, and thoughts, and for this they want to conquer. But the Jewish people discovered the opposite wisdom.

23:23 You said to go up, and we say to go down. We go down, we are poor, we are lowly, our faith, only our prayer, our strength is only in the mouth. And then when the Jewish people prayed to Hashem, it proved that the kelipah of the Greeks, the wisdom of the Greeks, which is an external wisdom, automatically falls, for there is no ascent for the wisdom of the Greeks, and therefore they fell.

23:49 And this is the secret of what happened with Rabbi Yehoshua ben Chananiah, that she said to him in Tractate Taanis, page 7, side a, also in Nedarim, page 50, side b, that she said to him, how can it be that you are so ugly, and there is Torah in you, how does he have glorious wisdom in an ugly vessel? So he said to her, go and exchange the wine and put it in vessels of gold. After you put wine in vessels of gold, you will come to know how it is.

24:17 And so it truly was, and she saw that all her wine was ruined. [unclear] in verse 2, 'But to this one I will look, to the poor and the broken of spirit.' to this one Hashem, blessed be He, looks, to this poor one, to this needy one, to the lowly one, that the poor one is wretched and weak. So this generation is the seventh, that the Holy One, blessed be He, tested, He sat to test Moshe Rabbeinu, He tested David HaMelech, He sat and tested them, to see with what He tested them, He tested them with sheep, to see how they lead the sheep, how they lead animals.

24:53 When a person has lowliness he will think to himself how David HaMelech and Moshe Rabbeinu were in this test. What does Hashem, blessed be He, test in one who watches animals? What is there in being a shepherd of sheep that Hashem, blessed be He, would examine them? Rather, Hashem, blessed be He, tested one thought, whether it would pass through their minds. That is what He tested. He said, would it come up in the thought of Moshe or in his thought beyond measure, that never will it come to mind how much Hashem, blessed be He, can test. That is the novelty, For what can Hashem, blessed be He, test in a shepherd, and what would He test him with, that he has mercy on the flock?

25:28 Surely it would be natural to pity it, but rather the root of a thought, to see whether there might be in him, in thought, perhaps something that would distract his mind from his greatness, from what it could be. And from their lowliness, of King David and Moshe Rabbeinu and of all Israel, that the lower a person is, it is not understood for nothing; there was once a story, once there came before the holy Maggid, the Maggid of Vinzaritz, the master of the Shulchan Aruch, the Rav.

26:06 And once he heard someone who was looking for fire. He wanted to light some pipe. So he said, whoever looks for fire should look in the ashes, and there he will find the fire. Because fire is sought in the ashes. And he hinted to that man, who was proud, that if he wants to find fire, he should look in the past. So because of this we can explain why our Torah is the Torah, the whole Torah is likened to fire.

26:36 It is written in Yirmiyahu, to show their lowliness and to show their goodness toward Heaven, Hashem, blessed be He, made the miracle for them, and then "many fell into the hands of few," and they threw themselves down before them like [unclear] dead. And the novelty is that at a time when the Jewish people were in such a low state, for the Torah is from below and the fire begins from below.

27:09 It goes from below, its foundation, and rises and is fixed above, above, above. And because of this the Greeks, the Greeks wanted to uproot the wisdom of the Jewish people, their lowliness, but they did not succeed. And therefore, against this, we make clear the element of fire on Chanukah. Why do we use fire? We light the fire in order to show that we are lowly, and the lowly, the ashes made the fire clear and the fire endures.

27:41 And therefore the Greeks did not succeed in defeating us. Because with us the lowliness, the ashes, the strength, the lowliness, is what defeats the outside wisdoms and all the Greeks, all of them. This is what brought the kingship and greatness of the Jewish people, their humility, their lowliness, this is what saved us and redeems us in all generations. For this the matter was established of fire, of the element of fire, a candle, and from the candle to oil, and from oil, when we pray and do the lighting over it, in order to unite the candle with the oil, and then we do the lighting, and it will pass into the flow of influence so that everyone will understand how things connect and fit together one with the other.

28:28 That the lowliness of the Jewish people is that of the [unclear] against the Greeks, and for this they lit this element. And this explains that there is depth here. Not for nothing, in the Shulchan Aruch, several times in the Shulchan Aruch he writes the same expression, that he writes, even a poor man who is supported by charity, borrows and sells his garment, and takes oil to light.

28:53 In siman [unclear], subsection 5, he takes oil to light. Good, he takes oil to sell, and he should sell his garment, and not be left without a thing in order to take oil to light, okay? That is one matter. In siman 472, subsection 13, even a poor man who is supported by charity should borrow or hire himself out for wine for the four cups.

29:23 That is for wine for Pesach. Again regarding a matter of a miracle. And there is again in Yoreh Deah, in siman 248, subsection 1, even a poor man who is supported by charity must give from what is given to him. Everyone is obligated to give charity. So even a poor man who is supported by charity, he is obligated to give from what he is given.

29:50 All their thinking is to grow the body and their minds and their intellect and the wisdoms, and all the wisdoms, all of them, all the thoughts, and no one would consider what they will say, what they will think. They think that one must go and conquer the Olympics and everything there is abroad, in thoughts, and for this they want to conquer.

30:19 But the Jewish people revealed the wisdom that is the opposite, you said that it is in memory of the Exodus from Egypt, but for charity, what is the matter that there is also an obligation to give from what is given to him, which is the same wording, also to give, even from this he must give, even from this, even a poor man [unclear] charity. What is so much here? Perhaps charity too is a miracle, but surely charity is a miracle, because it too is from Heaven, that everything that is given to a person and everything that is bestowed upon him is also from Heaven.

30:49 Now, on Chanukah he takes oil to light, because, as we explained, the main mitzvah is with oil. So too the Rokeach, the Mordechai, the Maharil practiced, many practiced, all practiced to light. The Maharil from [unclear] ... The Rambam in siman 973 wrote that one may light with [unclear] because their light is clear, and so [unclear] rules in siman 85, and so also [unclear] rules in siman 39, that one may light with [unclear].

31:20 There is no problem with this. Their light is pure and clear. There is the holy Gaon, the author of the Binas Yisrael, page 67. He was the grandson of the Maggid of Kozhnitz. Rabbi Yisrael son of Rabbi Yechiel Meir, came to Binas Yisrael, he was a holy Gaon. He writes in his book that if the Jews of the world had the level of taking oil to light on Chanukah, there is power through a person taking oil in his hands for the lighting, only taking oil, I would say that this is also for the Shabbos candle, because this has practical difference, and also for the Shabbos candle there is the same revelation.

32:00 No, something else; it is reasonable to explain this some time. He says that the whole world can be returned to the good in the merit of taking this oil, so he writes. Only when one takes oil, takes oil, a person goes, buys oil for the mitzvah of [unclear], there is power in the holy hand that he takes, the oil in his hand, to return the whole world to the good. This is a novelty, what he says.

32:25 There is in Sefer Chasidim, from siman [unclear] 72, where he writes in Sefer Chasidim that there was one who had no merit to live in the world. And they searched for his merit, only that he would light a candle with the Shabbos candle, he would trouble himself to obtain olive oil for the sake of beautifying it. So this was a very great virtue. Therefore he also wrote in the sefer Mateh Moshe, Rabbi Moshe Met, part 4, siman 209, also brought this matter of lighting with oil, that it is a very great thing, that everyone must strive for this, whether on Shabbos, or on Yom Tov, or at any time, especially on Chanukah, in all of them, that this is a thing that has no measure, its virtue and its level.

33:07 Now, where we were, about the poor man, it is not clear what there, but wine is a mitzvah of saying about the miracle of Hashem. After all, what is the meaning that there is an obligation to give to the poor man so that he will need to take oil, or that I will need to take wine for the four cups, what is the root of this obligation?

33:38 Or also that one must give charity, that this too one must give, what is the root of this? The meaning is that a person must give so that also the poor man who sits in distress, he too will be able to rejoice in the miracle that Hashem, blessed be He, does. When there is a miracle that Hashem, blessed be He, does, we must give to the poor on Purim, matanos la'evyonim, on Pesach, [unclear] and so on.

34:07 Everyone must see to this, to matanos la'evyonim, to provide matzos and wine and oil on Chanukah, and it brings siyata d'Shmaya, help from Heaven, that He will see to everyone and no one will lack. What is the root of this thing? The meaning of this is so that everyone will be with us in the same miracle, so that everyone will have peace of mind to connect to the miracle, to the root of the miracle, to the feeling of closeness to Hashem, and I will not be preoccupied with his troubles, and he will be able to feel Hashem, blessed be He, in the miracle He did for him.

34:42 And therefore we must encourage them and help them with this. And therefore this is what the Shulchan Aruch explains, that he must give, even a poor man who is supported by charity, he must give from what he is given. He must also give in order to show that charity itself is a miracle no less than the miracle of Chanukah. And no less than the miracle of the Exodus from Egypt, because by giving charity a person shows that Hashem, blessed be He, feeds and sustains all, that I have lessened my money, and behold Hashem, blessed be He, will take care of this lack through the fact that he gave to another.

35:16 But from me it will not lack, for Hashem, blessed be He, is good to all always. Sefer HaChinuch writes in mitzvah 430, And when a person gives the charity to the poor man, then the poor man, the lowly and downtrodden, sits and waits for salvation, and his mind is not settled, and suddenly you give him [unclear] and he takes oil to light and takes wine for four cups and he rejoices in the miracle that Hashem, blessed be He, did for him.

36:01 And in the root of this, about this it is said, that King Shlomo says in Mishlei, chapter 15, verse 30, "Good news fattens the bone." What is "good news fattens the bone"? What is the meaning of this? Rather, the news that the poor man is lent money or is given money, fattens his bones.

36:27 Through its fattening his bones, through this he can rejoice, celebrate the joy of Chanukah, of Purim, of Pesach, of Shabbos, at any time. As is known in Gittin, page 56b, regarding that same story, what the attached fattening can cause. So at a time when people see that there is relief of mind for the poor, then the miracle rises and becomes publicized to everyone.

36:58 Therefore, every time there is a miracle, the halachah obligates us to take care of the lowly, to take care of those below. So all the Rishonim thought, so the Shulchan Aruch thought, to take care of the lowly, that this will be the fulfillment of halachah, that for this we will take care of everyone. And within their lowliness, that they fatten the bones, so we show that the fattening of the bones of the poor man, that the poor man now, if Hashem, blessed be He, fattened his bones, that his bones are fattened, he will sell his garment, siman 472, subsection 13, even a poor man supported by charity, he should borrow or hire himself out for wine for the four cups.

37:45 That is for wine for Pesach. Again, it fattens the bones of the Jewish people in all generations, their root is in the miracles of Hashem. Because through there being a miracle that Hashem, blessed be He, does, good news is made. The good news fattens the bones. That is to say, Chanukah, Purim, Pesach, all the times are good tidings.

38:13 And when we rejoice in good tidings, we fatten our bones. That is to say that within the inner dimension of the bones there is vitality and miracles that Hashem, blessed be He, does from Heaven, that these miracles awaken to illuminate the Jewish people. The miracles that Hashem, blessed be He, does. The miracles that Hashem, blessed be He, does. Now perhaps we can understand, with such a miracle that there is for all the Jewish people, and all their bones are fattened and miracles and wonders, it would not come to mind that this is exactly what the dispute was with Rabbi Akiva and Rabbi Shimon and Rabbi Yochanan ben Uri, which is written in Tractate Nazir, page 52b, that the dispute was between Rabbi Akiva, Rabbi Shimon and Rabbi Yochanan ben Uri, that Rabbi Shimon would afterward regret this,

39:12 about a bone the size of a barleycorn that was split in two, whether it conveys impurity or not. Rabbi Akiva says it conveys impurity. Now, a bone the size of a barleycorn that was split in two, does it convey impurity or not? Rabbi Akiva says that it conveys impurity. Rabbi Yochanan ben Uri says that it does not convey impurity. What is in the root of this dispute? But Rabbi Shimon said, "The Tanna, and his teeth were loosened."

39:37 Rabbi Shimon said, "I do not know if he retracted. Perhaps he retracted." So he said about his teacher. Now, he was pained by this. How could I say such a thing about my teacher? That perhaps he retracted? What, does he not know what he is saying? What is going on here? There is in this, in our Torah there are miracles and wonders, endless secrets beyond measure. Every thing in the Torah is secrets beyond measure.

40:13 Rabbi Shimon said, "The Tanna, and his teeth were loosened." He says, I do not know if he retracted or not, but what is the inner root of this? Now, a bone the size of a barleycorn, split in two, is a dispute whether it conveys impurity through contact and carrying, or not. In a tent it does not convey impurity. But if there is human flesh on it, so that it is recognizable that it is human flesh, then it conveys impurity in a tent. If one sees that there is human flesh on it, that it is a bone of a person, even a barleycorn's size, then it conveys impurity in a tent.

40:42 Because one sees that there is flesh and sinews, then it conveys impurity in a tent. But if it is not recognizable on it that it is a person's, and if it was split in two, then it conveys impurity through carrying, not through contact, if it was split in two. And some say that it does not convey impurity at all. That is to say that within the inner dimension of this, within the root of the bones, there is a dispute what conveys impurity and what does not convey impurity. What is the root of the impurity that conveys impurity or does not?

41:12 After all, we said that if it conveys impurity through contact and carrying, at some point it is a barleycorn's size, but it does not convey impurity in a tent. But when it is split in two, then it conveys impurity only through carrying, not through contact. So what was the dispute with Rabbi Akiva and Rabbi Yochanan ben Uri? So Rabbi Akiva says that it does not. Here, I say, please, I said my opinion. So Rabbi Yochanan says, no, I do not hold like you.

41:37 And Rabbi Shimon says, "I do not know if he retracted. Perhaps he retracted," Rabbi Akiva, he expounded, "on any person who is dead he shall not [unclear]"? And then "the Tanna, and his teeth were loosened." This is fear, terrible, awful fear. How can you speak about your teacher like that? What, do you have a doubt? But it will be understood, that what Rabbi Akiva held is that even in a bone the size of a barleycorn there are upon it the miracles of Hashem, blessed be He.

42:09 There is in it the light of Hashem, the fattening of bones. The root of the bones is miracles that Hashem, blessed be He, did with this Jew, with every person. There are miracles that Hashem did with him. The moment it is split in two, then there is no longer the form of a bone so that one knows what it is, unless it is flesh and sinews, then it already conveys impurity in a tent. But the moment there is no longer, then Rabbi Akiva held that even though it was split in two, even on this there will still be an imprint of the root of the miracles.

42:39 And if I say that it does not convey impurity, then I, Heaven forbid, shame the image of G-d that dwells within this bone. This is, so to speak, one can explain why he would hold so in the inner dimension of thought. In order to come and explain how this can be, what is their meaning. After all, there is a difference between a person who is holy and pure and entirely in holiness, and a person who will not do so.

43:22 But even for this one there will be miracles of Hashem. Only the difference is that this one will live on the flesh, and the wine, and the oil, and the bread, and this one will live on the prayer that is written in Parashas Eikev, chapter 8, verse 3, "For man does not live by bread alone, but by everything that goes out of the mouth of Hashem." That is to say that the tzaddikim live by what comes out of the mouth of Hashem, so all their bones are fattened with the word of Hashem and with miracles of miracles that Hashem, blessed be He, does with them in everything, as opposed to that unlearned person, and drinks, when G-d conducts things this way, even deep inside him there are miracles of Hashem, but he is not aware of them.

44:05 So because of this there is no vitality in them. And therefore tzaddikim who pass away, tzaddikim remain alive. It is in Tractate Moed Katan, page 28a, that Rav Chaga came to bury Rav Huna, so he came there to bury him, so there were Yehuda and Chizkiyah the sons of Rav Chiya, so Yehuda says to Chizkiyah, get up, they brought Rav Huna, you need to get up.

44:33 Here, look. It implies that both of them had already passed away. So what, how do you say so? To come, get up, honor him. From here we see that tzaddikim are alive, they sleep in their graves. There is no worm or maggot in them. Also in Shabbos, page 152b, there is in Tractate Kesubos, page 103, page with Rabbeinu HaKadosh, in Kesubos, and 84b and Bava Metzia, with Rabbi Elazar the son of Rabbi Shimon, in Berachos, page 18a, the end of the page, with Rabbi Chiya and Rabbi Yonasan, [unclear] Said Rabbi Chiya, [unclear], so that they will not say tomorrow, they come to us, and now they [unclear] us immediately, to such an extent.

45:18 That is to say, you do not hold, perhaps the dead can know something? The dead know nothing. Someone once knew a feeling and died, and he has some grasp and something in the creation, he is no longer in the world. So he said to him, "If you read, you did not review; if you reviewed, you did not do it a third time, if you did it a third time, it was not explained to you." How do we know that the ones who die, they are tzaddikim who in their death are called living? The tzaddikim, even when they have passed from the world, Pesach, Shabbos, at any time.

45:46 their bones, because everything is the miracles of Hashem, but in the root of the bones of the rest of the creatures there can be [unclear], because not everyone held that everything is the miracle of Hashem, that this is at the root of heresy, Heaven forbid, that a person should not hold that there is something that is not a miracle, for everything is miracles of miracles. Everything that Hashem, blessed be He, does is miracles of miracles in every thing and every matter, nothing is natural, Heaven forbid.

46:13 A column of faces, this is called "the face of the Menorah," which is written in Parashas Beha'aloscha, chapter 8, verse 2, "Toward the face of the Menorah shall the seven lamps give light." The face of the Menorah is the tzaddikim, for the tzaddikim's faces are toward Hashem, blessed be He. Hashem, blessed be He, to the tzaddikim, and the tzaddikim must shine their faces upon the Jewish people, by teaching them and guiding them, and explaining to them in every generation the way of Hashem and the Torah of Hashem, in every generation that the Sages led us, who lead us and accompany us and explain to us the way and the deed that we are to do.

46:58 And therefore the tzaddikim are called "the faces of the Shechinah." It is written in the Zohar, in the Zohar, Parashas Terumah, page [unclear], side b, about Rabbi Yosef and Rabbi Elazar and Rabbi Yehuda and Rabbi Chiya, who are walking, so he saw them, he says, "To see your faces is like the faces of the Shechinah." "The faces of the Shechinah." The tzaddikim are called "the faces of the Shechinah." Their shining of the face is the face of the Shechinah.

47:24 So we see from here proof that the tzaddikim are the faces of the Shechinah. And the Menorah is the face of the Menorah, this is that Hashem, blessed be He, shines His face upon us. And our way to light up the face of the Menorah and to bring about the salvation and the miracles, is by our shining our faces upon each and every one. That every Jew should shine his face upon a Jew, his fellow, and to each one he draws down the Divine image in its wholeness, and he lights up the face of the Menorah, for one must light up toward the face of the Menorah.

47:57 What is the meaning of shining the face? When there is shining of the face, a connection is made. The meaning of shining the face, that a connection is made, when a person shines his face to his fellow, which is written in Kesubos, page 111b, Rabbi Yochanan says, "Greater is one who shows the whites of his teeth to his fellow than one who gives him milk to drink."

48:31 When you show your teeth in a smile to your friend and you give him life with a bright face, you are repairing the face of the Shechinah in the root of your shining of the face. You are repairing the face of the Shechinah. When you shine your face, you save Jews. You shine your face, you gladden the Jewish people. He wrote then [unclear], in siman 11, se'if 160. He also ruled as halachah what is written in Pirkei Avos, in chapter 5, mishnah 6, there he says, "and receives every person with a pleasant countenance."

49:03 One must receive everyone with a pleasant countenance, smile at everyone, shine with a bright face at everyone, which is the repair of the soul of the Jewish people, that we shine our faces at everyone and there is shining of the face one to another. But through there being a bright face, one draws down wholeness and mercy in the world, because when the face is shone, the friend's lack is made whole, which is more than giving him milk to drink.

49:28 It implies that if I did not shine my face to him, then he has no milk, he is poor. Shining the face caused me to fill his lack more than giving him milk to drink. And therefore one can explain why Shabbos is called Shabbos Shalom. Because on Shabbos all the lacks are made whole, for on Shabbos there is no lack at all. And on Shabbos the oneness shines, when there is no lack at all in the world and in creation, and all of creation is one of the revelations of the kingship of Hashem, blessed be He, [unclear], and everyone sees the joy and everyone bears witness to Hashem.

50:05 What the Yerushalmi says in chapter 15, halachah 3, in Shabbos, page 113a, that they barely permitted, for Rabbi Chanina said, they barely permitted to inquire of peace on Shabbos. They barely permitted to inquire of peace on Shabbos. Why did they barely permit to inquire of peace? What is the problem with inquiring of peace? Because the moment a person inquires about peace, then perhaps he will [unclear], it harms, in that it already testifies that today it is whole by itself, that on Shabbos there is an illumination that everything is whole by itself, that everything shines in wholeness on the day of Shabbos.

50:40 So he wrote in the evening prayer of Shabbos, in the Drush HaKavanos, in Drush 2, also in the Siddur [unclear] 2, it is written, also in the Zohar [unclear], on page [unclear], side a, that at the hour when a person rejoices in joy and in the awakening of the upper and lower [unclear], that all are glad and rejoice in the heavens at the time there is the joy on Friday night, all the upper and lower ones, all rejoice in the joy of Hashem, blessed be He, and one must be in very, very great joy on this day, on the day of Shabbos, for this is the main illumination that is revealed, for then the shining of the face shines, and then the light of Hashem, blessed be He, is revealed, which shines in the world.

51:18 Therefore we say on Shabbos, Rav Huna, in Tractate Shabbos, page 23b, said Rav Huna, one who is careful with the lamp, will have sons who are Torah scholars. What is the meaning of Torah scholars? For by your being careful with the lamp, you will be careful with a bright face, which is the lamp, for in the lamp the hidden light is revealed. So you revealed the shining of the face, so you will merit sons who are Torah scholars.

51:46 Rabbi Yitzchak ben Arabad said that he received from Eliyahu, of blessed memory, that this mitzvah is not fulfilled unless a person fulfills it in all its details and fine points, in completeness. For it will not help him if he fulfills it not as it should be. If one needs to take the wicks, to store them away in two bags or to leave them a place to burn them, as it is written in the Shulchan Aruch, Orach Chaim, siman 21, articles of a mitzvah are thrown away.

52:14 In the Shulchan Aruch he did not say "disgraced." It says to throw away, not to degrade. It is to keep the details and fine points of the mitzvah, to use olive oil. And when there are sons, Torah scholars, that he is careful with the lamp, then he receives the illumination of Shabbos in peace and in unity. And through this he lights the lamp, for the lamp comes to create peace between a man and his wife.

52:39 That is to say, if he is careful with peace, with shining the face, which is the root of the lamp, which is for the essence of the lamp. The essence of the lamp is to repair peace in the home. So if he will be careful with peace, with shining the face, he will have sons who are Torah scholars. And what is the meaning of sons who are Torah scholars? That a person has peace and love and connection, so the blessing that he blesses will have influence.

53:08 For when a person blesses and has no connection with the one he blesses or who is blessed by him, no influence is made. As our teacher Rabbi Moshe Sofer writes, the Chasam Sofer, in Toras Moshe, end of Parashas [unclear], the holy Gaon Rabbi Pinchas, brother of Rabbi Shmuel [unclear], he was the son of Rabbi [unclear], the holy Gaon. They were holy Geonim, holy brothers and Geonim. He was a famous Gaon. So he writes that a person who believes with faith and has faith in his blessing, he believes in his blessing, then it will take effect much more than if he did not have [unclear] with the shining of the face.

53:46 Shining the face will bring about the acceptance of the blessing that he blesses him with, for this is the proof, for the inquiring of peace will bring about this. For the meaning of the lamp: the lamp has two faces. To one side the lamp will shine to make peace in the home, and to the other side the lamp will shine the hidden lights within it and the heavens, as it is written in the Zohar Pinchas, page [unclear], side a, that one thin lamp shines all the time. One candle that is burning, even one thin one, has the power to awaken the whole world entirely.

54:20 This is a lamp, a simple lamp, one lamp. And the main drawing down of Torah scholars will be through the woman, for a person cannot attain Torah scholars if he does not have his helper. There is in Berachos, page 18a, end of the page, with Rabbi Chiya and Rabbi Yonasan [unclear], [unclear] of Rabbi Yonasan, his wife.

54:46 Not this, his wife, the woman, in the inner dimension, gives a person the light of the thirty-six lights. The thirty-six lights is the light of the tzaddikim of every generation. As Rabbah said in Tractate Sanhedrin, page 97, side a, for Rabbah said, "Fortunate are all who wait for Him," and their sinews are full of the light of Hashem, blessed be He, who shines upon them from the miracles through which everything was miracles.

55:16 So it is not possible that there will be decay in their flesh and bones, for everything is the miracles of Hashem. But in the root of the bones of the other creations there can be decay, because not all of them believed that everything is a miracle of Hashem. Now, this is at the root of heresy, Heaven forbid, that a person should not believe that there is something that is not a miracle, for everything is miracles upon miracles. Everything that Hashem, blessed be He, does is miracles upon miracles in every matter and in every affair.

55:42 Nothing is in nature. That is to say, even if she was blind, they light the lamp for her. Even if she was blind, the Rambam says, that she could not see, if a blind woman asked to light the lamp, they light for her, because her mind is settled by the lamp. What is there in the lamp that would cause the settling of the mind?

56:06 After all, if she hears and does not see the lamp, it implies that there is in the lamp, in its inner dimension, a light that draws down the calming of the mind, which is the settling of the mind of the lamp. And they will explain to them in every generation the way of Hashem, the Torah of Hashem, in every generation that the Sages led us, who lead us and accompany us and explain to us the way and the deed that we are to do.

56:34 And therefore the tzaddikim are called "the faces of the Shechinah." It is written in the Zohar, in the Zohar Terumah, page 163, side b, about Rabbi Yosef and Rabbi Elazar and Rabbi Yehuda and Rabbi Chiya, who are walking, so he saw them, he says, "To see your faces is like the faces of the Shechinah." "The faces of the Shechinah," the tzaddikim are called "the faces of the Shechinah." Their shining of the face is the face of the Shechinah.

57:00 So we see from here proof that the tzaddikim are the faces of the Shechinah. And the Menorah is the face of the Menorah, this is that Hashem, blessed be He, shines His face upon us. And our way to light up the face of the Menorah and to bring about the salvation and the miracles is by our shining our faces upon each and every one. That every Jew should shine his face upon a Jew, his fellow, and to each one he draws down the Divine image in its wholeness and he lights up the face of the Menorah.

57:29 For one must light up the face of the Menorah, toward the face of the Menorah. What is the meaning of shining the face? When there is shining of the face, a connection is made. The meaning of shining the face, when a connection is made, that a person shines his face to his fellow, which is written in Kesubos, page 111b, Rabbi Yochanan says, "Greater is one who shows the whites of his teeth to his fellow than one who gives him milk to drink."

58:07 Now, "in the lights, honor Hashem," and not to use all the white lights that there are in the world, a light such as this that is not clear. This is a new light. A new light. This is the old light, "in the lights, honor Hashem," which today they use to honor the House of Hashem with lights, because this light is a light that resembles fire, that resembles a flame, it is a light that settles the mind, for here are the proofs, all the colors of the lamp cause the confirmation of the mind from the proofs that we explained, that this light causes the settling of the mind, the calming of the mind in this matter.

58:42 When the darkness, the moment it runs into the light, then it is nullified in it, for it cannot run into it to the end, so it is nullified. Rabbi Shimon says, in the Zohar Vayishlach, page 101, side a, he says that for one who sits one must light up for him [unclear], to light up for him slowly, slowly to light for him with light when he sits in darkness. And for this we light on Chanukah.

59:08 Shining the face caused me to fill his lack more than giving him milk to drink. And therefore one can explain why Shabbos is called Shabbos Shalom. For on Shabbos are completed, Bereishis, page 20, side a, Rabbi Shimon says that the hidden light is one of sixty thousand and [unclear] parts that the hidden light is one of sixty thousand and [unclear] parts, [unclear].

59:47 So the world will understand what the hidden light is, which is an awesome thing that cannot be described [unclear]. They also wrote in the Zohar, also on the second side, page 20, side b, Rabbi Yitzchak. Rabbi Yitzchak says that on the first day the Holy One, blessed be He, hid the Torah, when He created the Torah and created the world, and [unclear] of generations, the Holy One, blessed be He, will give the Torah, so He hid the hidden light in the Torah, and in [unclear] that the tzaddikim will come to receive it.

1:00:22 that the tzaddikim will come to receive it. This is written in Tikkunei Zohar, it is also written there in Tikkunei Zohar, in Tikkun 70, on page 300. the lower ones, all rejoice in the joy of Hashem, blessed be He, and one must be in very, very great joy on this day. [unclear] a creation cannot attain, and in Tractate Shabbos, page 23b, for Rav Huna said, one who is careful with the lamp, you will be careful with a bright face, which is the light, which is the lamp, that is there, but...

1:00:51 Oh, yes, yes, good, so you will merit sons, Torah scholars. Rabbi Yitzchak ben HaRav Ad, he said that he received from Eliyahu, of blessed memory, that this mitzvah is not fulfilled unless a person fulfills it in all its details and fine points, in completeness. For it will not help him if he fulfills it not as it should be. If one needs to take the wicks that they learn together, they merit to light up the eyes, to see things that alone it is impossible to see them, it is impossible to understand them. It is only by the merit of the unity among everyone.

1:01:32 Now, good, if we already [unclear] in two bags, or to leave a place to burn them, as it is written in the Shulchan Aruch, Orach Chaim, siman 21, [unclear], articles of a mitzvah are thrown away. The Shulchan Aruch did not say "disgraced," it says to throw away, not to degrade. It is to keep the details and fine points of the mitzvah, to use olive oil. And when there are sons, Torah scholars, when he is careful with the lamp, then he receives the illumination of Shabbos in peace and in unity, and through this he lights the lamp, for the lamp comes to create peace between a man and his wife.

1:02:09 That is to say, if he is careful with peace, with shining the face, which is the root of the lamp, which is for the essence of the lamp, the essence of the lamp is to repair peace in the home. So if he will be careful on Chanukah, in siman 323, he writes, "And now I do not know [unclear] they light in the courtyards." That is to say, he does not know why we do not light now in the courtyards.

1:02:34 This is written in Shabbos, page 21a, in the Shulchan Aruch it is ruled [unclear], that now, now [unclear] want to light the lamp, they light the lamp in the courtyard, they place the lamp, they place the lamp in the courtyards, they make publicity of the miracle, they do it for the sanctification of Hashem's name, they light at the doorway, and so on. So what, now they do not light in the courtyards? But perhaps this will [unclear] that according to the simple meaning, he will have sons who are Torah scholars.

1:03:09 And what is the meaning of sons who are Torah scholars? That a person has peace and love and connection, so the blessing that he blesses will have influence. For when a person blesses and has no connection with the one who blesses or is blessed by him, no influence is made. As our teacher Rabbi Moshe Sofer writes, the Chasam Sofer, in Toras Moshe, end of Parashas Vayechi, in the name of Rabbi Pinchas, the Baal HaHafla.

1:03:35 Rabbi Pinchas, the holy Gaon, Rabbi Pinchas, brothers of Rabbi Shmuel [unclear], he was the son of Rabbi [unclear], the holy Gaon. They were holy Geonim, holy brothers and Geonim. He was a famous Gaon. So he writes that a person who believes and has love for the one who blesses him, and he is blessed, and there is faith between them in his blessing, he believes in his blessing, then a connection is made between the one who blesses and the one who is blessed, and the influence of the blessing will take effect much more than if he did not have it.

1:04:09 That is to say, if each one blesses a Jew, or asks after his well-being, and inquires after his peace, and blesses him in his heart with a shining of the face, the shining of the face will bring about the acceptance of the blessing that he blesses him with. For this is the proof. For the inquiring of peace will bring about this. For the meaning of the lamp: the lamp has two faces. To one side the lamp will shine to make peace in the home, and to the other side the lamp will shine the hidden lights in it and the matters of the secret hidden in it.

1:04:41 For the lamp is right. And we did not know [unclear] they light in the courtyards. But it will truly be understood that the reason for this is simplicity, for the reason is that the moment the lighting is done inside the courtyard, it is done in the courtyard, so the hidden light will spread outside, for there are robbers and evil spirits. This is what the Geonim wrote, Rabbi Gaon, like if now they light, they do the lighting, and there can be [unclear], the Radbaz wrote, and the novella of the Radbaz and on Shabbos, page 22, that there can also be, behold, and perhaps there is [unclear]. I received from my teacher, from my teacher the Rav, of blessed memory, that if there are winds and there are harmful ones and robbers, [unclear] on his table in ink,

1:05:30 and so the Geonim wrote, Rabbi Gaon and so on, that one may [unclear], they do it at home, to light on his table on ink, even if there are robbers and there is concern of [unclear] and there is concern because of the winds, it is possible to light at home. Now perhaps to explain this, that the meaning is that the moment the lighting is done outside and there are winds that will blow, then these winds can shake the lamp, the intention being to extinguish it.

1:06:00 Or there are robbers who can cause damage and spoiling. The robbers will cause damage and spoiling. But the meaning is that this light must shine by us, inside, within the house. And from there the hidden light goes out. It implies that if he is in the heavens. As it is written in the Zohar Pinchas, page [unclear], side a, that one thin lamp shines all the time. One candle that is burning, even one thin one, has the power to awaken the whole world entirely.

1:06:31 This is a lamp, a simple lamp, one lamp. And the main drawing down of Torah scholars will be through the woman, for a person cannot attain Torah scholars if he does not have his helper. This will be truly understood, what is written in the Tosefta, in Tosefta Peah, chapter 4, mishnah 10, four chapters in Tosefta Peah, in chapter 4, that it is written in mishnah 10 at the end, "I will make him a helper opposite him," "I will make him," it is not this, his wife.

1:07:08 It is not this, his wife, the woman, in the inner dimension, gives a person the light of the thirty-six lights. The thirty-six lights is the light of the tzaddikim of every generation. As Rabbah said in Tractate Sanhedrin, page 97, side a, for Rabbah said, "Fortunate are all who wait for Him," [unclear], that there are thirty-three tzaddikim, people of the Shechinah, who receive the face of the Shechinah in every generation all the time.

1:07:42 They will not be fewer than thirty-six, thirty-six. And on thirty-six [unclear], Talmud Torah, chapter 2, halachah 12, that he rules the opinion of the Magen Avraham. He says, one is obligated to bring out the speech from his mouth, to bring it out with intention, whether in Scripture, in Mishnah, in Gemara. That is to say, truly, the words are said if he read in the Mishnah and did not understand the words, that he who read the Oral Torah has not fulfilled the obligation of learning. This is the opinion of the Baal HaTanya.

1:08:10 There is a novel point on the Pnei Yehoshua, the Pnei Yehoshua, Berachos, page 13, side a, the Rav Pnei Yehoshua says, and the speech that [unclear] today. So the Rav Pnei Yehoshua says, the novel point is that even in Scripture, if he did not intend, did not understand what he reads in Scripture, even in this he has not fulfilled the obligation of learning. This is not like that opinion, this is what they hold. There is the Sefer Chasidim that does not hold like them.

1:08:37 The Sefer Chasidim says, a tremendous matter for the strengthening of every Jew. That is to say, even though he has no heart [unclear], In Sefer Chasidim, siman [unclear]. He also writes in 985, also in 945, also in siman 143. Many times in Sefer Chasidim it says that one who has no heart for it, In the sefer Gevuros Hashem of the Maharal, chapter 62, he says that on the blessing over the Torah, which one makes, every moment is Torah, everything a person learns is Torah.

1:09:13 [unclear] also wrote this, in Makor Chaim, Shulchan Aruch, siman 50. He also wrote about this, in Tractate Avodah Zarah, page 19, [unclear] that all the learning a person learns, all of it is a mitzvah. Everything he brings out of his mouth, all of it is a mitzvah. Everything he learns, all of it is a great mitzvah, with all that he learns. He does not hold so. This is something that those who rule like the Magen Avraham say, what the Baal HaTanya accepted.

1:09:38 But the meaning of his learning, that his learning, with attachment and with understanding, and also without understanding, this too is accepted from Heaven. Whether you understand or whether you do not understand, From here we see that even if you understand what you are learning, [unclear] Try to have more intention in the Oral Torah, to rely on the opinion of the Shulchan Aruch HaRav. In the Written Torah, intend to understand more, like the opinion of the Pnei Yehoshua, that if you did not understand, you have not fulfilled your obligation.

1:10:03 We will be stringent in this, we will be stringent like the Pnei Yehoshua, we will be stringent like the Shulchan Aruch HaRav in the Oral Torah. But there is a Zohar, a Zohar of a great novelty. See what the Zohar says. The Zohar says, Zohar Kedoshim, page 81b. That is, [unclear] who toils in Torah, someone who wants so much to learn the Torah, he has a desire and a longing for Torah, he has no one to teach him, he wants to learn, but he is not able to learn.

1:10:32 And he stammers, he reads stammering, he stammers his learning, he stammers, he does not even know what he is learning, what he is mumbling, even this he does not understand. The Holy One, blessed be He, makes of it great trees. The Holy One, blessed be He, makes of this great and magnificent trees. So even if he does not understand, according to this Zohar, then also what they will say, then we have to keep this Zohar too, in all that they will keep. We will be stringent in all the opinions, but let us know that there is also this opinion, that even when a person does not understand. Now, if a person wants to become very wise, there is a segulah for this, when a person wants to learn, to understand the Torah, to read Lamenatzeach in the shape of the Menorah.

1:11:14 Now this is also very good on Chanukah, it is a segulah for wisdom. Rabbi Tzvi Elimelech of Dinov writes in Igra DePirka, letter 176, that there is a segulah in this, that this is a tremendous thing, there is the Menoras Zahav of the Marshal, who brings from the words of the Rokeach about the virtue of Lamenatzeach, Lamenatzeach, that [unclear] said, that if one places this on the Parochet, more than anything that is placed, it saves all the people of the town from plagues, all the worshippers from troubles and harm. There is great virtue in placing Lamenatzeach on the Parochet and setting out on the road, before every single thing.

1:11:47 [unclear] the Tzemach Tzedek HaKadmon of Rabbi Menachem Mendel Krochmal, a student of the Bayis Chadash, in siman 50, he writes there, I was asked by the community of Prostitz, they asked me if it is possible, they have a parchment page on which they used to write Lamenatzeach, if it is possible to place this on the Holy Ark that they had, as they were accustomed for a long time already, so they used to pray in the old synagogues, so they used to pray and place Lamenatzeach in the shape of the Menorah, which is a great thing, very, very awesome. Secrets of secrets.

1:12:18 The hidden light So that the world will understand, what the hidden light is, which is an awesome thing that cannot be described or put into words. It is also written in the Zohar, also on the second page, this is page 20, side b. Rabbi Yitzchak says that on the first day, when the Holy One, blessed be He, hid the Torah, when He created the Torah and created the world and waited 974 generations, until the Holy One, blessed be He, would give the Torah, He hid the hidden light in the Torah, for when the tzaddikim come, we will receive it.

1:13:00 When the tzaddikim come, we will receive it. This is written in Tikkunei Zohar, it is also written there in Tikkunei Zohar, in Tikkun 70, page 120. Rabbi Shimon says, there is a light, there is a light, there is a light, that is brilliant and polished, a primordial light. This is called the hidden light, it is a brilliant and polished light, it is a very primordial light, this is called the hidden light, also on page 120, on page 120, 8, also there he wrote in Tikkun 70, that this is a brilliant and polished light, a primordial light, a hidden light, that no creature can grasp or see what this light is, and nothing can understand what this light is.

1:13:36 It is written in the Zohar Pekudei, on page 220, that the whole world exists only in the merit of the hidden light. That Hashem, blessed be He, said, if there will be no hidden light, human beings will not be able to exist. Also in Zohar Terumah, page 149 side b, page 149 side b, page 149 side a, 148 side b. There are several times about the Menorah in the time of Chanukah, and also Lamenatzeach binginos, also everyone who is involved in arranging the Menorah, in its arrangement, is occupied.

1:14:05 Where were we? These are many, many virtues. Where were we? We were there, but... Ah, yes, yes, good. Also the light we reached, these are awesome things. Good, there is a novelty.

1:14:46 That people learn together, this is learning together, it is all the Torah of everyone. When they learn together, they merit to have their eyes enlightened, to see things that alone it is impossible to see, it is impossible to understand them. It is only the merit of the unity among everyone. Good, since we already explained, that if so, the light is this high, the light within the root of the candles, the hidden light after all, the hidden light is found in the candles.

1:15:29 Within the candles the hidden light shines, there are sparks of the hidden light in the candles. It is a brilliant and polished light, a primordial, holy light, that can bring all people to of the wicks. After all, We will explain to you from one point.

1:16:00 After all, the candle burns by means of a wick. The wick, the wick, the root of the wick is a garment. From a garment they would prepare a wick. What is the proof for this? That they used the garments of the kohanim, though it is forbidden to use the garments of the kohanim, it is forbidden to use the priestly garments.

1:16:26 They would take the priestly garments, it is written in Tractate Sukkah, in the Mishnah, chapter 5, Mishnah 2, they use in Sukkah and in priestly garments, [unclear] they would prepare wicks, and these wicks they would place in [unclear] of the large oil menorahs, that was at the Simchas Beis HaShoevah, and so they would place the wicks and so. And indeed, how did they use this?

1:16:51 After all, it is forbidden to use this. Tosafos in Shabbos, page 21a, Tosafos explained that this too is from the joy of the Beis HaMikdash, and therefore for the need of the Beis HaMikdash, and this too is a use of the Beis HaMikdash. This is a use for holiness, it is not a foreign use or another thing, therefore there is no problem in this regarding the use. That is to say, the root of the candle is the wick, and the root of the wick is a garment, since the lights that were lit in the Beis HaMikdash we see from here that their root is a garment.

1:17:25 And every garment that there was throughout the generations, as everyone knows, garments always hint at [unclear] and hidden things. Every time a garment is added, it hints at something else, at another matter. Every garment there is, hints at something else.

1:17:52 The garment that Adam HaRishon had, and from Adam HaRishon the garments of Esav and so on, Nimrod, whatever there was. There is a garment that is a robe, a purple robe, it is called. There are several such, not that all kinds of people wear this garment, but the highest garment is the garment of humiliations.

1:18:19 When a person is humiliated, and people argue with him and humiliate him and speak about him, this is the greatest garment and clothing there is. This is the greatest and cleanest garment there is. Precisely people for whom it is not easy, each one according to his matter, If there is a kohen who offered without priestly garments, the offering is invalid.

1:18:53 That is, the garments can elevate the offering. What is there in a garment that elevates the offering? If he offered an offering without priestly garments, the offering is invalid, only to tell us that what can elevate the offering is through the garment. A garment is called 'beged' because it will mislead the person. So that they will think that this person is such, and in fact he is not such. He is such and he is not such, and so it passed from one to another.

1:19:20 This is the meaning of 'beged,' that it contradicts the opinion of the people, what each one thinks. This is called 'beged.' The one who received the garments and went through all the humiliations more than everyone is Yosef the tzaddik. Yosef the tzaddik received the humiliations. From his humiliations he drew forth the garments, his clothes, he drew them to Binyamin, as it is written in Bereishis chapter 45, verse 22, 'And to Binyamin he gave 300 silver' and five changes of garments, corresponding to what was destined to come forth from him, Mordechai, and to go out in royal garments, [unclear] and so on and so on.

1:20:05 The clothing of these garments that Binyamin received from Yosef is the clothing of humiliations, as it is written in Bava Kama, page 91b, that Rabbi Yochanan called his clothes 'my honorers,' that he called his garment, his clothes, 'my honorers,' that a person's garment is his honor, it is his clothes, his honor, the garment.

1:20:34 And when they dispute his garment, when they humiliate his garment, they dispute him, then in effect they dress him in a different garment. Because when they dispute with a person and humiliate him, then they are saying that the garment he wears is not his garment, it is the root of the humiliation, that they will humiliate a king. The meaning of the words is that the garment he wears is one that he does not deserve, to be king.

1:20:59 And likewise the root of all the humiliations. So it turns out that they strip the garment from him, therefore the brothers stripped Yosef of his tunic, and they put another garment on him. And the garment that is put on a person is humiliations. Yosef received the entire root of the humiliations, he received from his mother, from Rachel our mother. When Rachel our mother [unclear] it is written in Midrash Tanchuma, Parashas Miketz, that when the goblet was found in Binyamin's sack, they said to him, the brothers, 'Thief, son of a female thief,' 'See what you did, you took the goblet now, and what has befallen us? What you did, this same crime.'

1:21:46 Then he said to them, 'Compared to what I did, [unclear] I sinned one of your sins that you did to my brother,' that you sold Yosef, you sold. What did you do? 'And between his shoulders He dwells,' for this Binyamin merited that there would dwell the Shechinah in his portion. Because of the honor that he did not take for himself and was humiliated for Yosef's sake, he merited that the Shechinah dwelled in his portion.

1:22:12 Binyamin received all the garments and all the humiliations these from Yosef, who received them from his mother, who received, and so it turns out that he received five changes of garments and he handed them to Mordechai the Jew. And Mordechai was humiliated by Haman, who humiliated him all the time, and then in the end Mordechai went out in royal garb. The humiliations of Mordechai were reversed.

1:22:37 And Mordechai, son of Yair, son of Shimi, son of Shemida, son of Bana, son of Elah, son of Micha and son of Mefivoshes, son of Shaul the king. Shaul the king was his ancestor, the father of the father of his grandfather. And King Shaul was punished because he did not stand up for his honor, as it is written in Yoma, page 22b. Rav Yehudah said in the name of Rav, why was Shaul punished? When they said, 'And the sons of Belial said, How shall this one save us? And they despised him and brought him no gift, but he was as one who was deaf.'

1:23:04 As it is written in Shmuel I, chapter 10, verse 22, 'And Hashem said, Behold, he is hidden among the vessels.' That is, Shaul was humiliated, he was nothing in his own eyes, and he did not stand up for his honor, so he was punished, the first king of Israel. That is, the root of the dispute, when they dispute with a person, is also in his garment.

1:23:30 It is in his garment. And these garments Yosef the tzaddik takes them and this garment and passes it on with great, great, great devotion to Binyamin, and from Binyamin it passes to Shaul, from Shaul the garment passes to Mordechai. This is called the garment, the garment in which a person is clothed with humiliations.

1:23:59 And in the root of this garment there is honor, because all creations crave honor, for the root of all creations is in the honor of Hashem, blessed be He, for Hashem, blessed be He, created everyone for the sake of His own honor. He did not create any person or any creation for the sake of his own honor, as it says, 'Everyone who is called by My name, for My glory I created him, I formed him, and I made him,' and so on. And the meaning of honor is that it is passed along by the fact that a person needs to honor, because there are several kinds of honor.

1:24:27 There is honor that a person must give to his rabbi, there is honor that a person must give to his father, to his mother, there are several kinds of honor. And this honor, one must honor all the Jewish people, because the honor is in its root to honor the Divine image that rests on every single Jew. Each one of the Jewish people has an image. When a person humiliates, Heaven forbid, a Jew, he humiliates the image.

1:24:55 He humiliates the Divine image that is there. This is the root of humiliation. And through there being honor, then in effect the image is restored and repaired to wholeness. Therefore there is a matter and an obligation to honor one's rabbi. There is also honoring one's rabbi, that one must honor one's rabbi, as it is written, in Kereisos, [unclear] even [unclear] and his rabbi, everyone must honor his rabbi. A person who [unclear] his rabbi [unclear], Kereisos, page 28, side a, as the Rambam ruled, Hilchos Talmud Torah, one must fear honor, chapter 5, halachah 1, that everyone must fear the honor of his rabbi.

1:25:31 One must fear more than he fears his father, to fear one's rabbi. And to fear more awesomely than you fear your father, fear your rabbi. What is there so much to fear in the rabbi? What is there so much to fear there, that one has to fear and be afraid? 'The fear of your rabbi is like the fear of Heaven,' in the Mishnah in Avos, chapter 4, mishnah 2, 'The fear of your rabbi is like the fear of Heaven,' a person should tremble and shake. 'The fear of your rabbi is like the fear of Heaven,' siman 242 in Yoreh Deah, it is ruled as halachah, 'the fear of his rabbi.'

1:25:59 This is not a minor thing. There are several levels of a Torah scholar, as it is written in Shabbos, page 114a, [unclear] on the virtue of the Torah scholar, Sotah, page 21a, Yerushalmi, chapter 7, halachah 3, chapter 3, halachah 7, in the [unclear], part 1, siman [unclear], and [unclear], in siman 202. There are several levels among Torah scholars, this is a Torah scholar who toils in Torah and has straight intellect, the straight intellect of the Torah.

1:26:29 This is our meaning, this is called honor of the Torah scholar. I have yet another honor. Another honor is honor to one's father and to one's mother. Now one must honor father and mother. The meaning of honoring father and mother is an important thing from the Torah, as it is written in Tractate Kiddushin, page 31, side b. That one must honor his father. If he sees his father arriving, he must stand up to his full height.

1:26:55 To his full height, ruled the Shulchan Aruch [unclear], in siman [unclear], seif 7. One must stand to his full height for the honor of his father. Here his father has arrived, and one must honor him and sit only when I see that the father sits. And if his father forgave his honor, his honor is forgiven. And only if the father forgave, his honor is forgiven. So the Rambam rules in the Halachos, Hilchos Mamrim, chapter 6, halachah 8. If you, the father forgave, he forgave you, [unclear], Kiddushin, page 32, side a, forgave, forgiven, the father forgave, forgiven, the honor of the father is forgiven.

1:27:29 There is in Chayei Adam, part 1, klal 67, in seif 7 also, and see [unclear] There are also all kinds of very, very awesome things about it, about the conduct, how to behave when the father comes in and goes out. There were many holy people who did not want to turn their back ever, to their father, their own father, so that he should never see their back. There are levels in this, many, many, many levels.

1:27:55 Each one according to the level of honor rises and climbs, each according to his strength, but one must fear and honor with every honor and kind of honor there is for his father and his rabbi and so on. There is another honor. This other honor is called honor of the elder. It is written, Vayikra, chapter 19, verse 32, 'Before the aged you shall rise' 'and you shall honor the face of the elder, and you shall fear your G-d, I am Hashem.'

1:28:27 The mitzvah is that one must rise before the elder, one must honor him, when one sees an elder one must honor him, stand up before him. The Shulchan Aruch says in siman [unclear] 4, in seif 7, he says that even an am haaretz one must honor, [unclear] that he was an am haaretz. But only that he is not wicked? [unclear] Rabbeinu Yerucham and Rabbeinu Tam and Kiddushin, page 32b.

1:28:52 heading beginning 'zaken,' seven, Tosafos. One must honor an elder too, only that he is not wicked. See that he is not wicked, treat him with honor. One even gives him a hand to support him. There is in the matter of the Rambam, [unclear], chapter [unclear], halachah 9, One gives him a hand to support him, even an idol worshipper. One gives him a hand to support him, you should help him. We see that there is honor to give to the elder. What is there in the elder?

1:29:17 What is there in [unclear]? What is there in them? They have in them the root of honor. The root of honor, its root is in Malchus, that they honor Hashem, blessed be He, who created them. After all, many Shabbosos have passed over the elder. Many Shabbosos passed over the elder until he became an elder. Because many Shabbosos passed over him, the hidden light shines in him, it shines in him much more than [unclear] of Shabbos.

1:29:43 And by honoring every person for the image, by honoring every person and shining one's face to every person, then through this one gives life to all the souls and to all the Jewish people, and one brings the redemption closer only through this, by honoring everyone. And what is in the root of honor? The root of honor, at its root, is wealth. In the root of honor. Because in the root of honor, in its inner part, there is wealth.

1:30:09 Let everyone think and see what there is in honor. All created beings all desire honor, [unclear] are many, and inside, within the honor, there is wealth, that everyone wants wealth, wealth, wealth, the whole generation, the whole world. Inside honor there is wealth. It is written that Yosef the tzaddik, 'And Yosef gathered all the silver from Egypt,' in Tractate Pesachim, page 119a, that Yosef the tzaddik gathered all the silver in Egypt, From where did Yosef get all the silver?

1:30:41 From the humiliations with which his brothers humiliated him, and all the humiliations that Yosef went through, from the humiliations with which Yosef was humiliated. He received all these humiliations, the Holy One, blessed be He, clothed him in purple, and so mainly the brothers did not recognize him. They could no longer identify him, to know who he was, because his clothing and his level were already higher than theirs, than what they could grasp.

1:31:05 They could not understand him. And because he was on a high level and they no longer recognized him, Yosef the tzaddik took this wealth and put this wealth in Egypt and hid it. After that this wealth was passed on to Rechavam. There the Gemara [unclear], from Pesachim, page 119, side a. This was passed on to Rechavam, from Rechavam this was passed on to Shishak, king of Egypt, after that Zerach, king of Kush, after that from Zerach, king of Kush, it reached Asa, after that from Asa it reached [unclear], after that it reached the children of Ammon, after that from the children of Ammon it reached Yehoshafat.

1:31:45 From Yehoshafat it lay there until Achaz came, when Achaz came, Achaz took it, this wealth. After that Sancheriv came, took it from Achaz. After that Chizkiyahu came, took it from Sancheriv. After that Chizkiyahu took it, left it, it lay there until the days of Tzidkiyahu. After it was in the time of Tzidkiyahu, after that the Kasdim came, took from Tzidkiyahu. After that the Persians came, took from the Kasdim.

1:32:09 After the Persians came, took from the Kasdim, the Greeks came and took from the Persians. The Greeks, that is the first kingdom of Greece. They took the honor, the whole root of honor and the wealth, they took it. After that the Romans came, the Romans arrived and took it from the Greeks. Certainly it lies in Rome. So how is this thing to be understood, that is written in the Yerushalmi, in Taanis, chapter 1, halachah 1, and it began in the Yerushalmi, Taanis, that a person will ask you, 'Where is your G-d?'

1:32:39 like Rabbi Yehoshua ben Levi: 'If a person asks you, Where is your G-d?' say to him, 'In the great city of Edom.' The great city of Edom is that of Rome. That is to say, if he asks you where the honor is, because we explained that in chapter 24 of Tehillim it is written that He is the King of Glory. Who is the King of Glory? Hashem, blessed be He. And Hashem, blessed be He, promised Binyamin, 'and between his shoulders He dwells,' that the honor will dwell in Binyamin's portion, and because of the humiliations that he went through and all that passed over him, the honor will [unclear] for him.

1:33:09 This honor was passed on through this wealth, it reached Rechavam, and so on. until from there it reached Shishak and so on, until it reached the Greeks, the Greeks took it to the Romans, and now it lies in Rome. So he will ask you, a person, 'Where is the honor?' In the root he will ask you, 'Where is your G-d?' The meaning is, where is the honor of Hashem, blessed be He, revealed? Then say to him, 'In the great city that is in Rome,' because there the wealth is truly found, according to the Gemara that we explained, because there the Romans took it.

1:33:38 And at the time when they take it out from there, and the kingdom returns, then the honor will be returned to its root. And everyone will see the greatness of Hashem, blessed be He, and His glory before all eyes. All created beings will see that the honor, that all that they desired, all that they ran after, was for nothing. Because the true honor is the honor of Heaven, it is the honor to honor Hashem, blessed be He, and to honor the Master of heaven and earth.

1:34:10 For this the world was created, to bring contentment to the Master of heaven and earth, for this there is honor. Because the root of honor is revealed by honoring a person. Every single person who is honored, this will bring the Redemption closer. Everyone thinks, doing all kinds of things to cancel troubles and problems and illnesses and disasters, and taking on commitments, and everyone cries out about all the matters.

1:34:36 They cry out about Shabbos, they cry out about everything, about everything they cry out, but why don't they cry out about baseless hatred? Why don't they cry out about 'You shall not hate your brother in your heart,' a Torah prohibition? Why don't they cry out about shining the face? If there were shining of the face, they would honor the image of a person, every person was created in His image. They would honor every person, give honor to the elders, give honor to father and mother, give honor to an elder, give, we see the Arizal says about a sixty-year-old, in the Mishnah, it is written about a sixty-year-old, in the Mishnah chapter 5, Mishnah 21, A sixty-year-old is for old age.

1:35:11 So our Rebbe the Arizal holds a sixty-year-old is for old age. The meaning is that for a sixty-year-old too, one must stand before a person of sixty. It is written in Sefer Chasidim, siman 29, he says, you should stand all day even. [unclear] a hundred times, stand and sit, stand and sit, stand and sit. See, to stand all the time. Stand and sit, stand and sit, in order to honor him. Because through the honor that one gives, one honors the image that rests upon him.

1:35:38 Because through the image that rests upon him, they awaken the Jewish people, because one must awaken each and every one, and only through this will the Redemption come. Now, after I explained this, now I will tell you the novel insight. Let us conclude. Is there another minute, a minute, two? Can I say one more thing?

1:36:03 - Yes. One more novel insight, that's it. Also a little [unclear] health, that they will pray for us very much, and He will help us. A complete healing, that I will be able to, I don't know, also when it will be possible to give a shiur again, I don't know, I will be very preoccupied for a while with the matter of healing. But, thank Hashem, Hashem, blessed be He, is good to all always, and will help toward the very best.

1:36:37 The one thing that will cancel all the troubles, all [unclear], all the illnesses, all the problems, is only that they honor one another, both parents, both elders and the wise. That one must honor Torah scholars, that one must honor parents and one must honor elders, and one must be careful about this, that when one sees an elderly person, one stands before him and honors him and shines the face to him, to everyone.

1:37:03 These are the things that will strengthen and bring about the Redemption. This is a novel insight, [unclear] is it possible, a moment? - Yes, yes. It's not writing? Okay, never mind.

1:38:11 Here, let us finish, that's it. It is written how important it is to honor the Jewish people in the letters of the Chazon Ish, letter 33. He writes in the Chazon Ish, 'I take pleasure in gladdening the hearts of people, and it is very much my duty to be careful not to cause discomfort to people even for one moment.'

1:38:39 This is the language that he writes. 'I take pleasure in gladdening the hearts of people, and it is very much my duty to be careful not to cause discomfort to people even for one moment.' This is from the greatest of the holy ones and Geonim of the Jewish people. It is written in Parshas Ki Seitzei, chapter 21, verse 23, 'Do not leave his body overnight on the tree, for a curse of G-d is the hanged one.'

1:39:12 Rashi explains like a king who has a brother, and they see his likeness hanging, and they would say, it is not fitting that they say, 'Look, this king is hanged.' and they see the likeness of the king, so the likeness of the king, they see him hanged, and they say, this is his brother. This is his brother. And everyone gossips and says, 'Look, this is his brother.'

1:39:38 That is, this is the king himself. and everyone does not know, this one is a king and this one is a simple man, and that simple man, who resembles the king, is hanged on the tree, and everyone says that it is the king who is hanged. So this is 'for a curse of G-d is the hanged one. Do not leave his body on the tree, for you shall surely bury him on that day.' Because it is forbidden to leave his body overnight on the tree. So they learned in the Mishnah, Sanhedrin chapter 6, Mishnah 5, so [unclear] siman [unclear] 7, the Rambam in Hilchos Sanhedrin, chapter 15, halachah 7, [unclear] when the Rambam says, he also writes [unclear] and a negative commandment the Mishnah said to them, one must be careful about this.

1:40:16 And what is there in the root, the honor of the image of G-d, that Hashem [unclear] a person? Rashi explains that every person has, one must honor him, every person, every person has an image, also when one does a redemption of the soul for a person and when he has a defect in his image, that sage and tzaddik does a redemption by repairing the image, therefore he must give money, many people give endless money for redemption, one need not give a redemption of the soul it is also possible with a few perutos, only that within the amount of breaking up the perutos it will reach the number 160, so that it equals the numerical value of 'tzelem'; 'tzelem' is 160 so one gives an amount so that the coin can be broken into small change, [unclear] ten shekels, one can break it into ten, to break into as many perutos as will reach more than the sum of 160

1:41:10 for example this is called 'tzelem'; this image is repaired by when a person honors the other, each and every one. Now I want to explain to you something that is awesome, awesome, now listen well to the novel insight exactly. When Rabbi Akiva said to Rabbi Yochanan, at the beginning where we spoke, that he said about a bone the size of a barley grain that is split in two, and Rabbi Akiva makes it impure, Rabbi Yochanan ben Nuri describes, then Rabbi Shimon said that he, I do not know if he retracted, and then he said, 'A Tanna - his teeth turned black.'

1:42:01 So Rabbi Shimon impaired the honor of his teacher and because he impaired his honor, in the honor of the sage the hidden light is revealed, because in every honor of the sages, in the root of honor, in the honor of the elders, of the sages of the Beis HaMikdash, in the root of all honor is found the hidden light, when the hidden light spreads, in its root there is honor, in its root there is honor, as we explained that the world cannot exist unless there is the hidden light, as there is in the Zohar Pekudei, page [unclear], and in the Zohar Terumah, page 159, that it is like a seed, says Rabbi Shimon, [unclear] because there is no seed that brings forth fruit, therefore wicks of Shabbos or wicks of Chanukah, it is written in the She'iltos,

1:42:52 in She'ilta 20, he writes that one takes the wicks to make a bonfire and burn them, that he will be cursed by fire. When Rabbi Akiva said that this is impure, because Rabbi Akiva held that within the measure of this bone, of the bone the size of a barley grain, there is honor for the image of G-d that rests there. There is still an image, there is honor, one need not honor it, and therefore it makes impure, so it is forbidden.

1:43:21 I think that Rabbi Shimon impaired the shining of the face, which is the honor, which is the honor of his teacher, that he impaired the shining of the face. And therefore, as we explained, that it is written in Kesubos, page 111, greater is one who whitens teeth [unclear]. 'Whitens' - this is 'greater is one who whitens teeth,' because he impaired, therefore it is written, a Tanna - his teeth turned black. Why 'a Tanna - his teeth turned black'?

1:43:45 Because he impaired the shining of the face, which is 'greater is one who whitens teeth for his fellow.' Did you understand the thought? As if, because of this it is written, a Tanna - his teeth turned black. Why did Rabbi Shimon's teeth turn black? Because Rabbi Shimon impaired the shining of the face, there was a shining of the face that he should have shone to everyone, which is the opinion of Rabbi Akiva. Because Rabbi Akiva said, 'Love your fellow as yourself,' in Nedarim, chapter 9, halachah 4 in the Yerushalmi, and in Shabbos, page 31a, 'What is hateful to you, do not do to your fellow,' this is a great principle in the Torah, this is the whole Torah, because the way to love of Israel is that one honors the image of G-d of each one, of everyone,

1:44:24 which is to honor every Jew and to love every Jew. Only through this is the honor of Hashem, blessed be He, revealed. It is impossible to honor Hashem, blessed be He, and the Torah without honoring and loving all of Israel, which is above everything. I am waiting for [unclear] to rise up, that they fight for love of Israel, for people to rise up who will make organizations and make conferences and events about love of Israel, about loving every Jew.

1:44:49 There is nothing more important for us than that there be no lashon hara, that there be no baseless hatred, that no one be in pain. It is forbidden to laugh at a child in Talmud Torah, to be careful that children do not shame that child, everyone in the honor of the image, in the honor of the image of G-d. Therefore Rabbi Akiva, as it is written, this is another thing, in Sanhedrin, page 49, side b, at the beginning of the page, on the upper side, that it is written, we learned: four death penalties of the court were handed to the Sanhedrin.

1:45:19 So how many are there? There are four death penalties. This is stoning, burning, killing by the sword, strangling, thus the Sages counted them in their order, according to the severe and the lenient. Stoning [unclear] strangling. Rabbi Shimon says, burning, after that stoning, because Rabbi Shimon holds that burning is more severe. Why is burning more severe? Because in burning the image of G-d is destroyed. Because in Tractate Sanhedrin, page 52, side a, the Sages discuss the manner of the burning, whether it is by what is in the belly, then in Kesubos, page 30, it is written that the Sanhedrin of above did not come to it.

1:45:51 So all four death penalties of the court are for all generations. So there is stoning, burning, this is what rolls through the world. So the root of burning is that it destroys the image. So Rabbi Shimon says, I understood that there is damage to the image, this is the most severe. And even more than this, that the hidden light is revealed, through what is the hidden light revealed? It is revealed through the element of fire. Through the element of fire existing, the hidden light is revealed. So the most severe is that the hidden light itself destroys the image.

1:46:19 It is the one that burns the image, the image of Yedidyah. Therefore Rabbi Shimon said, burning [unclear] stoning, and therefore he counted burning first. And this is written in Pesachim, page 49, that Rabbi Akiva, page 49, side b, who sat with the students, so they said to him, we had an understanding, he said to Rabbi Akiva, '[unclear] a student [unclear] his neighbor like a donkey,' they said to him, 'Our teacher, say like a dog,' he said to them, this one bites and does not break a bone, and that one bites and breaks a bone.

1:46:47 because this is against the [unclear], so he came to correct, so he said a barley-grain-sized one that is split in two, so this makes impure. Because he said, I wanted to fix this, that I said, I will break a bone, so the bone is split in two, it makes impure. This is what Rabbi Akiva held, he did not want there to be. So and Rava [unclear], Rav Nachman said, 'Love your fellow as yourself,' in Sanhedrin, page [unclear], side a, 'choose for him a beautiful [unclear],' so that there be no damage to the image of G-d in him, so that he have honor, so that he have no shame.

1:47:19 Now you do the math, honor is 32, tzelem comes to the number 160, Elokah is 86, 86 plus 160 plus 32. How much is that? How? 278. The hidden light is 278. Exactly.

1:48:00 This is [unclear] Heaven, it is not, it is impossible to think like that. It is something that Hashem, blessed be He, gave. I had all kinds of novel insights like this, there are awesome things in this. our Rebbe the Vilna Gaon, there are many novel insights on this, on the gematrias. That is to say it comes out that the whole meaning of the revelation of the hidden light depends on honor, on the honor that is given to each and every one.

1:48:30 When a person honors every Jew, when a person honors the elder, when a person honors the wise, when a person honors his father, when a person honors his mother, when a person honors everyone, through this his honor is revealed, a revelation of the hidden light. And the hidden light goes and shines in the whole world. It turns out that through all of us honoring the image, honoring the image of G-d, that Hashem, blessed be He, placed within us, holy Jews, the holy nation, the chosen nation, that we honor each one and the Jewish people, each and every one, every Jew, and we will love everyone and honor everyone, through this and in the merit of this Hashem, blessed be He, will return the honor to the Beis HaMikdash, to fulfill what is said, which is, who is the King of Glory?

1:49:19 Hashem, the King of Glory, [unclear] is the King of Glory. That everyone will see the honor, how it returns to Jerusalem, how it returns to the Beis HaMikdash. Because now the honor is with the idol-worshippers. And that we honor the Jewish people and give a hand to one another, and honor the... to be careful to honor Torah scholars, elders, father, mother, each and every one, his older brother, to be careful about the precision of honor, and Heaven forbid to be careful not to let out a word, Heaven forbid, that is not good.

1:49:53 The Rambam rules in Hilchos Talmud Torah, chapter 6, 11, halachah 12, that it is a great sin to [unclear] the Sages and to shame them, that is, that they shame [unclear], those who teach His words. that they shame those who teach His words, says the Rambam. When you shame those who teach the words of Hashem, blessed be He, there is nothing more dangerous than this. You are shaming the one who speaks in the name of Hashem, so Heaven forbid to shame, to love everyone, to love the Sages, to love everyone, to love all of the Jewish people.

1:50:23 Hashem, blessed be He, will bless everyone, and to thank everyone. Yasher koach. Pardon if we delayed and spoke, pardon before all the Rabbis. Every time I say, I feel like what some Jew asked me last time, he said to me, 'Look, there are people, lots of people come and look at you.'

1:50:52 'What do you think?' So I said to him, 'I know there is a monkey,' 'in the zoo, everyone looks at him,' 'he is a monkey.' That is the feeling. I am unworthy, this is only what you wished, [unclear]. I am a simple man, the Holy One, blessed be He, will bless everyone, will give everyone much good life, with Heavenly assistance, with success in Torah, and may the honor of Hashem and His kingship increase in the world and in the whole world, that Hashem, blessed be He, have contentment, and that the Beis HaMikdash be built, and that there be a revelation of the kingdom of Heaven of Hashem, blessed be He, Master of heaven and earth, and that there be miracles and wonders for everyone.

1:51:35 Blessed are you to Hashem, Maker of heaven and earth. And thank Hashem, one more thing to thank for also, last time we said that there is someone who troubles us and [unclear] a shiur, thank Hashem, there was peace, and he loves us, and everything is all right, and he did teshuvah, give thanks to Hashem, and there is no joy like this, that everything is all right, [unclear], and behold there is great love, and he loves us, and thank Hashem, with us, and everything, this too will work out for the good. So we wanted to say to everyone yasher koach, may the Holy One, blessed be He, gladden everyone.

1:52:08 I have a [unclear]. Please. If it is possible, just a few niggunim, to do some playing like this, is that possible? This is still part of the shiur, the playing.

1:52:34 To increase Torah and to succeed through the learning [unclear] and through the Trei Daf.

1:54:04 He says to engage in the way of Trei Daf a day, and so the completion will be faster and in [unclear] time instead of seven years that it would be with Trei Daf. And may the Holy One, blessed be He, help that this matter succeed, that everyone strengthen themselves to join this path of learning that [unclear] Trei Daf until [unclear], like [unclear] sixty minutes, that the Holy One, blessed be He, make it succeed higher and higher, and [unclear], and everyone strengthen themselves in the learning of [unclear] entirely, it will succeed and rise higher and higher, it will succeed and everyone will learn, that everyone will receive this [unclear]. Please, we ask the dear public not to go up to the stage, we just need to begin the playing like this. Please, keep order.