The Yanuka Rav Shlomo Yehuda-הגאון הינוקא הרב שלמה יהודה - השיעור בבית ישראל - היכל חסידות פינסק קרלין Yanuka Rav Shlomo Yehuda

3:52 Every Jew is the most precious and important thing in the world. The Rebbe Rashab, Rabbi Shalom DovBer of Lubavitch, said that Hashem, blessed be He, loves every Jew as if he were His only son, blessed be He - so he said. And especially since we cannot know the stature of each one, the stature of every... how enormous each one is, and how much Hashem, blessed be He, rejoices in each one, and how precious each one is in Heaven, and what deeds he does, and what he did, and what he does, and what he will do, and what soul he has...

4:24 So we must honor and love each and every one, and give each one honor and royalty, and love every Jew, honor every Jew and glorify every Jew, and not be like those fools who honor only the Sages and tzaddikim and despise the rest, Heaven forbid. For we are all one, and there is no difference. Heaven forbid to think that this one is more and that one perhaps less, and this one more...

4:51 Only - what they told us was to honor the Torah, but for the honor of the Torah they did not tell us to trample, Heaven forbid, the honor of the Jewish people. That is not what it is for - everyone lifts up together and everyone loves together. The meaning of love of the Torah is that we love everyone and honor everyone. That is the meaning of love of the Torah and its honor. Soon Rosh Hashanah will come, and Hashem, blessed be He, the Master of heaven and earth, will judge all the creatures, all the creatures together.

5:37 All stand before Hashem, blessed be He, and all stand in judgment before the Master of heaven and earth. And a great merit for all Israel, wherever they are, is that we keep the Torah and its mitzvos in every generation.

6:04 At the beginning, when Hashem, blessed be He, gave us the Torah, He gave it to Moshe Rabbeinu, and Moshe Rabbeinu gave his soul for the Jewish people, and all the Jewish people received the Torah from the mouth of Moshe Rabbeinu. And throughout all the generations we serve Hashem, blessed be He, in time, in its time - that is, in a mitzvah, in Torah, in the day.

6:39 Each time must count its day until it reaches the seventh day. And the seventh day - "He rested and was refreshed." And then on the seventh day "all of them unite" (all become united), and all become united before Hashem, blessed be He, and it becomes one in Heaven: the Holy One, blessed be He, Israel and the Torah. And a sign - what is meant?

7:11 That all Israel together keep the Torah and the mitzvos and Shabbos; then we light up the light that is in time. There is time, and there is what is above time. And here we need to understand: where is the judgment of Rosh Hashanah?

7:35 How does Hashem, blessed be He, judge all the creatures? And His judgment is on time that was, and on time that is, and on what will be in the future. And when a person is judged, he is judged on what is in time and on what is above time. And all the times in the world that we have are all based on faith in the Sages.

8:06 What is meant by "faith in the Sages"? We know that the sanctification of the month, when it was done, the head of the court would say "Sanctified!" and all the people answer "Sanctified, sanctified!" In Tractate Rosh Hashanah, in the Mishnah, chapter 2, the seventh mishnah: "And all the people say 'Sanctified, sanctified!'" "That you shall proclaim them" - they expounded in Tractate Rosh Hashanah, on page 24a: "That you shall proclaim - 'atem', you, and not 'osam', them": that you must proclaim "Sanctified", and then they say "Sanctified, sanctified, sanctified."

8:54 And this sanctification is made to correspond to what is done three times, in order to give it strength, as in the Mishnah in Menachos, chapter 10, mishnah 3, what is said: "Shall I reap today? Is today Shabbos?" They say to him "Shall I reap, shall I reap, shall I reap," and so on, until such a strengthening is made with three, and then the strength is made to establish that there is a sanctification of the month.

9:25 And over time, until the era of the Prophets, and in the era of the Mishnah, when there were... all our holy Torah, the self-sacrifice of the generations of old, it was all with love, with brotherhood, with Torah, until Hillel the Amora arose, Hillel Nesia, who was the thirteenth generation after Hillel the Elder, and then he decided to make this enactment: that there be a count of the days for every generation, according to a time that he fixed, which is the enactment we follow until today.

10:08 As we know, they used to make the sanctification, the sanctification of the month, by sighting. And now the sanctification of the month, which is what we have done for generations, from the time of Moshe Rabbeinu until today, it is at the same time, according to what was fixed for us by Hillel Nesia. It turns out that everything we keep - the month and the sanctification of the month, and times and festivals, until today - is because of faith in the Sages.

10:43 When everyone keeps what the Sages say, and there is complete faith in the Sages, and because of this faith in the Sages, then a continuation of festivals and times is made. For he feared that they would kill the ordained court, for an ordained court was one ordained by his teacher, who was ordained by his teacher, back to Moshe Rabbeinu, and Moshe Rabbeinu came and gave it to Yehoshua, and Yehoshua to the Elders...

11:13 until all this was passed on, until it reached Hillel, and Hillel passed it to our holy Rabbi, Rabbi Yehudah HaNasi, and so on, and it was passed on until Hillel Nesia, who received this ordination from an ordained court that knew; then, when witnesses would come to them, then they could sanctify the month. According to this, the trustworthiness and the sanctification of the month in this matter.

11:39 It turns out that all the sanctification of the month in all this time is according to what the Sages fixed for us. And the sanctification of the month in the time of the Prophets and in the time of our Sages was by sighting, and that is a very great level, the greatest there is.

12:03 But because of the ruin of the roads, and lest, Heaven forbid, the kingdom kill, Heaven forbid, the ordained court, so that they could no longer sanctify the month properly, so he acted with self-sacrifice, and sanctified and fixed it for us until today, and we go by this in every generation. But when Mashiach Tzidkeinu comes, we will return to sanctifying the month by sighting, which is the greatest level, the level of sighting.

12:38 And all that Hillel the Elder received - Hillel and Shammai, who received from Shemayah and Avtalyon, and so on, who received from Yehudah ben Tabbai, and so on, who received from Shimon HaTzaddik, and so on, who received from Ezra and from Baruch and from Yirmiyahu and from Tzefanyah, and Chavakuk and Nachum, and Nachum from Yoel, and Yoel from Michah, and Michah from Yeshayahu, and Yeshayahu from Amos, and Amos from Hoshea, and Hoshea from Zechariah, and Zechariah from Yehoyada, and Yehoyada from Elisha, and Elisha from Eliyahu, and Eliyahu from Achiyah, and Achiyah from David, and David from Shmuel, and Shmuel from Eli, and Eli from Pinchas, and Pinchas from Yehoshua, and Yehoshua from Moshe Rabbeinu, and Moshe Rabbeinu from the mouth of the Holy One, blessed be He, Himself in His glory - they carried down to us the Torah and the court,

13:19 and the way and the knowledge to fix everything as it should be. And in all the generations there were Sages and tzaddikim who could receive Torah from the mouth of Eliyahu, may he be remembered for good; then that one already received the Torah on a higher level, and then they carried on the knowledge and guarded the Torah through every generation, time after time. It turns out that every day until today we keep faith in the Sages for this time that is fixed as a festival, and this time that is fixed as a time to learn, to hear and to fulfill, whether it is a weekday or the holy Shabbos, and for the time of the day of Rosh Hashanah, a Yom Tov.

14:09 And in their time, when they were in the Land of Israel, when there was a dispute among the Rishonim: what is a doubt about the day? The doubt about the day regarding Rosh Hashanah: whether it is one long day? And this is the doubt about the day, for they wanted to make Rosh Hashanah only once, only one day, in their time in the Land of Israel, in the time of the Rishonim. And the Rif came and acted with great self-sacrifice so that they would fix two days, two days of Rosh Hashanah, so that they would not make one day; they would make two days, as the Rosh wrote on Rosh Hashanah, chapter 1, siman 4, who brought the opinion of the Rif; and so the Rambam ruled as halachah in Hilchos Kiddush HaChodesh, chapter 5, halachah 8,

14:50 and so the Shulchan Aruch ruled in Orach Chaim, siman 601, se'if 2, which ruled that the day of Rosh Hashanah is made two days, as the Rambam said: "Thus you have learned that the Yom Tov of Rosh Hashanah is from the words of the Scribes - the second day of Yom Tov." And what is the practical difference between the first day of Yom Tov and the second day of Yom Tov? The first day of Yom Tov and the second day of Yom Tov: for on the first day of Yom Tov, if there is a second day of Yom Tov of the Diaspora, then if [unclear] as it is written in Orach Chaim, siman 600, se'if 2: a person who sits at Kiddush, as on the coming Rosh Hashanah, may it come upon us for good,

15:35 the day of Rosh Hashanah, may it come upon us for good, will need to say the blessing of Shehecheyanu, will need to say the blessing of Shehecheyanu both on the first day and on the second day. And if he has some new thing over which to say the blessing of Shehecheyanu anew, how good that is, in order to satisfy the dispute regarding Yom Tov - whether it is one day, one long day - for the blessing.

16:02 But on one hand we know that this is altogether one holiness and one day, but because we say Shehecheyanu, it is because these are two separate days. So wrote the Mishnah Berurah: these are two separate days, but one holiness. And what is the proof that we see? We see in the Shulchan Aruch, in siman 527, se'if 22, about cooking with a condition on Rosh Hashanah, that one cannot make an eruv tavshilin with a condition from the first day of Yom Tov of Rosh Hashanah; but from the first day of Yom Tov to the second day of Yom Tov - in siman 513, se'if 5, the Shulchan Aruch ruled in the law of an egg laid on Yom Tov: if it was laid on the first day of Yom Tov, on the first day of Yom Tov it is forbidden to eat,

16:47 and on the second day of Yom Tov of the Diaspora it will be permitted to eat. But if it is laid on the first day of Yom Tov of Rosh Hashanah, then on the second day of Yom Tov it is forbidden on it. And if it was laid on Yom Tov - a Shabbos day, to the first Yom Tov - laid on this one, forbidden on this one. And why? Because the Yom Tov of Rosh Hashanah is one holiness and one day.

17:11 It is two days - but it is two days, these two days are one holiness. That is to say, from the beginning of Rosh Hashanah until the end of Rosh Hashanah there is one great, awesome and enormous holiness. And this holiness - we receive it because the Jewish people have faith in the Sages.

17:38 For a person who has no faith in the Sages - all the troubles in the world, may the Merciful One save us, roll into his four cubits, and only because of a lack of faith in the Sages. For when a person blemishes faith in the Sages, he rolls it along to saying that there are no times and no festivals, and, Heaven forbid, that all we have done through all the generations is flawed.

18:07 And faith in the Sages is to strengthen the Torah, in order to say that all that we have learned until today and done, and the keeping of the first and second day of Yom Tov, is through being drawn from what the Holy One, blessed be He, brings about: that this is the first day of Yom Tov, and Yom Tov and Shabbos, and Yom Kippur and Sukkos and Shavuos, and Torah, and Simchas Torah, and all these times are according to the knowledge of our Sages, and everything according to the right and holy way, without changing right or left, without turning right or left.

18:39 And then Hashem, blessed be He, wants to guard a person so he does not sin, Heaven forbid. And because there is, Heaven forbid, a blemish, Hashem, blessed be He, is strict about these things. And on Rosh Hashanah, when faith in the Sages is made - for it is the head of the whole year - when the Jewish people keep Rosh Hashanah, then it is a strengthening of the sanctification of the month, for on the day of Rosh Hashanah, when two days of Yom Tov are made, and the sanctification of the month is made on Rosh Hashanah, when all Israel gather together, it is a merit for Israel that throughout all the generations the Jews kept and received the tradition of the Sages, and then it becomes a merit, a defense for Israel.

19:19 But one who has no faith in the Sages is, Heaven forbid, nullifying this, and through this his speech is blemished, and through this, Heaven forbid, his speech is not heard in Heaven, and Hashem, blessed be He, does not accept his prayer, because of this. And the sanctification of the month is made by saying: "Sanctified, sanctified!" And the head of the court says "Sanctified!" and the sanctification is made. And through this holiness is made in speech.

19:47 For 'speech' means that it is part of the person, and the moment, Heaven forbid, it goes out and there is no connection to the speech, then the speech has left the person, and then the speech turns into a prohibition, as in the matter of vows, in the law of a vow: when a person vows a vow before Hashem, blessed be He, a prohibition falls on the person against transgressing the thing he vowed about.

20:15 That is to say, a person's speech will include all his 248 limbs and 365 sinews in a prohibition, because it went out of his speech. It turns out that speech has the power to forbid a person, and, Heaven forbid, to hasten his punishment upon him. And then it will be understood in practice why we make a release on Rosh Hashanah, on Erev Rosh Hashanah, that we make the annulment of vows, and on Erev Yom Kippur we make the annulment of vows: to show Hashem, blessed be He, that we have, Heaven forbid, no forbidden speech, so that we have no blemish in faith in the Sages.

20:51 For between speech and thought - they are one. Speech, the moment it comes out of the heart, then becomes one with thought. So the Sha'arei Teshuvah explains, in siman 581; he brings Maran the Chida, who brought the Shach, who writes that there is a proof for this from the Torah, for it is written in Parshas Matos, the book of Bamidbar, chapter 30, verse 3: "He shall not profane his word; according to all that comes out of his mouth" he shall do.

21:18 "He shall not profane his word, according to all..." what comes out... The first letters - Elul, and if the first letters come out 'Elul', it is a hint from here to the annulment of vows: that this annulment of vows must be done at this time, in the month of Elul, in order to release every vow, so that we can come to Rosh Hashanah clean, and a person will not have, Heaven forbid, something forbidden to him, so that he will have no blemish in his speech or in what he does, and through this it will bind him to be 'one'.

21:47 And at this time, when speech, Heaven forbid, has a prohibition in it, then it moves away from the person, and then his speech is in captivity, and he cannot return to Hashem. And by this we understand what they said in Tractate Nedarim, on page 23b: that a person stands at Rosh Hashanah, on Erev Rosh Hashanah, and says that all he will vow in the future shall be void; that he makes a great declaration from this Erev Rosh Hashanah that all he will vow in the future, all the vows, shall be void.

22:17 And Rav Dimi in the name of Rav Acha of Rav Safra, in Tractate Nedarim, on page 77b, who said that, Heaven forbid, every person who vows a vow is called a sinner; for anyone who vows is called a sinner: a person who vowed a vow, even though he keeps it, is called a sinner. And so in Tractate Ta'anis, on page 11a, and so the Shulchan Aruch ruled in Yoreh De'ah, in siman 203, se'if 1, and in se'if 2 it writes: "If a person delays his vow, his ledger is opened."

22:46 So the Ba'er Heitev wrote: "What is 'his ledger is opened'? What is meant?" So he explains that his ledger is opened: his ledger is opened to pay him back for what he did, all his sins; there his sins are laid out before Hashem, blessed be He, and there they will pay him his recompense for what he did before the Master of heaven and earth - because of the speech, because of his speech.

23:13 Then a blemish is made, and his speech will bring him to receive punishment for the word he did not keep. For all of a person's troubles come because he does not pay what he spoke, and Hashem, blessed be He, stands over a person's speech and is strict about a person's speech, as King David said in Tehillim, chapter 50, verse 14: "Offer G-d thanksgiving, and pay your vows to the Most High."

23:43 For Hashem, blessed be He, wants you to pay Him your vow, what you vowed, what you promised, what came out of your mouth - fulfill it! Stand by what you said. If you do not stand by your word, then your speech is outside of you; it does not belong to you, and you have nothing to hold on to. For a person must be part of his speech. When a person speaks one thing with his mouth and another in his heart, and when a person does not speak with his heart so that they are equal, then, Heaven forbid, the Name Havayah and the Name Adnus are blemished, and he separates the holy Name - the Name Havayah and Adnus.

24:19 The Name Havayah corresponds to his voice, and Adnus - the speech. And a blemish and separation is made, Heaven forbid. And speech where heart and mouth are equal brings about the union of the Holy One, blessed be He, and His Shechinah, and brings the redemption near. And what it brings about on Rosh Hashanah, when everyone gathers together and believes in Hashem, blessed be He: so for this we make the declaration; we make a declaration and disclosure of intent, which is effective for the future, as the Shulchan Aruch rules in Yoreh De'ah, siman 211, that a declaration about the future is effective for the future, for what will be in the future.

24:50 And ten gather and release one vow. In siman 228, se'if 1, the Shulchan Aruch also ruled in Yoreh De'ah that it will be effective for annulling a vow, that all ten stand over one vow. Then the Mateh Ephraim brings that this is only to be done in a time of need, and not from the outset; that it is done after the fact; it is not done from the outset. to do this so as not to cause a separation between the Names and everything that a person does it will all be one what he does before Hashem, blessed be He and then the meaning of thought, speech and action that he does before Hashem with intent, with the heart's desire, with will and with vitality then he cleanses himself of all evil and draws close to Hashem

25:30 because he shows before Hashem, blessed be He: "Here is my speech - this is me" because what a person comes before Hashem, blessed be He, with is his speech and the moment his speech is forbidden and he does not stand by his word then with what will he come before Hashem? So that is why on Erev Rosh Hashanah the vow is annulled in order to come before Hashem, blessed be He to say that we have no vows and we have no connection to vows, we are not bound by vows and we have nothing to do with them and we, Heaven forbid, do not want to sin in this matter Then the dispute between the Rosh and Rabbeinu Tam will truly be understood There is a dispute between the Rosh and Rabbeinu Tam on the law of 'Kol Nidrei', in siman 619 in the Tur

26:08 it brings, regarding the 'Kol Nidrei' that is said on Erev Yom Kippur: what is the point of saying 'Kol Nidrei'? Does 'Kol Nidrei' have an aspect of acceptance, that a person accepts for the future regarding everything he will protest in the time to come which is the opinion of the Rosh; this is in the opinion of Rabbeinu Tam, that it is to annul everything he vowed until today And the difference will be in practice: that if we say 'Kol Nidrei' then a person will say 'Kol Nidrei' so that they come before 'the annulment of vows' then the women whose husbands did not have them in mind at this time of the annulment that is done should have in mind to be included; all the unmarried women, there are those who have no..

26:45 so it will be done for them in the annulment of 'Kol Nidrei' that they release them from everything that was and everything that is to come so that a person will have no part or connection with a vow so that the vow is annulled from him and he will have no connection to a vow at this time when he comes he reveals his mind about what is to be and then he also annuls everything he did That is why we say 'Kol Nidrei' So the holy Shelah writes in 'Amud HaTeshuvah' he explains in section Aleph, at the beginning that they make the declaration, that they make the vow what they said in Tractate Nedarim, page 23b that a person should stand and do teshuvah on Erev Rosh Hashanah and accept: 'Every vow that I will vow in the future

27:25 shall be void from now on' They do it on Erev Rosh Hashanah and they do it on Erev Yom Kippur then everything that rested upon the person is annulled and the speech will go back at the start, to the beginning and then the speech will also go back to its beginning and then the speech will go back to the side where it is permitted for him and not forbidden for him for if they say that speech is forbidden for him then there will be no blemish because speech will be permitted both at the beginning and speech will be permitted at the end because on Erev Rosh Hashanah I released my speech with the annulment and on Erev Yom Kippur I released my speech with the annulment and then my speech is no longer forbidden, because I have no sin of a vow

28:03 And because I have no sin of a vow, and the Sages released me for a court can release a person for only a sage can release him from his vow then through this, the Sages, which is faith in the Sages which is the holiness of Rosh Hashanah and this is the sanctification of Rosh Chodesh and the sanctification of the month and they all release a person from his vow from his forbidden speech, and then he can go back to being a person because as long as he does not have faith in the Sages that they release him from his vow, from his prohibition then his speech is in exile, and then his speech is under prohibition And when speech is under prohibition then he cannot pray before Heaven because how can I pray before Hashem, blessed be He

28:43 when the speech is not there, because there is no speech? And then now what is said in Tractate Rosh Hashanah, page 2a, will be understood at the beginning of the tractate: "There are four new years" And what is the meaning of four new years?

29:14 For we know that before Hashem, blessed be He, there is judgment and there are several times in which the world is judged, at each time On the first of Nissan - the new year for kings And there is also in this, according to the hidden teaching, a matter: that the new year for kings is on the first of Nissan for then it is the new year for Malchus it is the ascent of Malchus to Keser that Malchus can go up to the Keser of Zeir Anpin to bring the geulah closer which is done in the month of Nissan which is the time of the geulah of the Jewish people when the Jewish people go out with an upraised hand and then they can break through and reach forward, higher and higher with even greater force

29:51 and accomplish before Hashem, blessed be He, all the prayers and everything and they go out of Egypt, and the Haggadah, and song and everything is done with joy and gladness of heart But the Holy One, blessed be He, sits and judges a person at all kinds of different times especially, the time He judges a person is on 'Rosh Hashanah' Rabbi Shimon bar Yochai says in the 'Zohar' it is written in the 'Zohar', Vayera, page 105b: "And all of them in one hour and one moment" all of them, Hashem, blessed be He, judges them in one moment in a second, in one glance He judges, to judge all the creatures together In Bereishis, in the 'Zohar Chadash' on Bereishis on page 18b it says: the sound of a person's footsteps, the steps a person takes this too will be judged before Hashem, blessed be He, on Rosh Hashanah

30:49 even a person's footsteps and steps will be counted in the judgment before the Master of heaven and earth And at the time a person is judged all the steps he took in this world will come before him They tell of the holy Rav, Rabbi Yechiel Michel of Zlotchov 'the Maggid of Zlotchov', may his merit protect us 'the Maggid of Zlotchov', son of Rabbi Yitzchak of Drohobitch We explained that..

31:28 We learned earlier that.. about the law of sanctifying the month, that the sanctification of the month is done faith in the Sages comes about and because Hillel the Amora, the Nasi he abolished the law of sanctifying the month which was abolished in the time of the prophets, and the Mishnah after that ended and he stood and carried out the office of Nasi himself So its continuation for the generations comes about through our listening to the voice of the words of the Sages and this is faith in the Sages From the matter of the vow, that the vow is annulled so through this a person has joy and unity and he comes out of forbidden speech this is what we also explained, what we explained earlier on this matter Now, in Tractate Rosh Hashanah, page 6b

32:27 there is the court that compels a person: a person who vowed to bring an offering and when he retracts and does not want to bring the offering he vowed to bring it so the court compels him to fulfill his vow But an offering must come with the heart's desire an offering should come willingly, so how can the court compel him and tell him that he must bring an offering?

32:51 What is this? It is impossible to compel him to bring an offering! So the Rambam explains in the Laws of Divorce, chapter 2, halachah 20 on the law of a man who refuses a get, who refuses to give a get then the court compels him they give him lashes until he gives a get and says "I want to" So the Rambam explains that at the root of every Jew, deep inside him everyone truly wants to bring an offering to Hashem everyone wants Hashem, blessed be He there is no one who does not want Hashem, blessed be He everyone wants Hashem, blessed be He but he does not know how to say "I want to" he does not know how to bring out from potential to actual his will before Heaven, in order to say "I want to"

33:35 before the Holy One, blessed be He he cannot bring out this will And because he cannot say the "I want to" but because deep inside he truly wants until they bring out of him the words "I want to" then it is permitted and it is valid because in his essence and in the inner being of everyone there is a will to keep the way of Hashem, blessed be He all the Torah and its mitzvos, in general and with joy and with vitality and desire and with enthusiasm As we mentioned just now, the Maggid of Zlotchov that the holy Gaon Rabbi Yechiel Michel of Zlotchov son of Rabbi Yitzchak of Drohobitch, son of Rabbi Yosef Spravedliver son of Rabbi Moshe of Svirzh the holy Gaon of Zlotchov, who was holy in the covenant and passed away at the age of 55

34:22 he reached in the Torah "Behold, your days approach that you must die" and passed away he was holy in the covenant to such an extent in Heaven, that there was no one as holy as he in the covenant that he said he wants to go up to Heaven in a storm So he fathered Rabbi Yitzchak of Radvil, Rabbi Zev of Zbarazh Rabbi Yosef of Yampola Rabbi Moshe of Zvhil - this is the Zvhil dynasty of Rabbi Shlomke of Zvhil the tzaddik, and Rabbi Gedalia Moshe and Rabbi Yitzchak of Radvil And there was the holy tzaddik, everyone heard of him, Rabbi Mordechai of Kremenitz he too was a very holy Gaon and Rabbi Mordechai of Neshchiz, the 'Rishpei Eish' of Neshchiz who was a student of the Maggid of Zlotchov it was known that he...

35:03 he has a book, 'Rishpei Eish', on his serving Hashem with enthusiasm and vitality So he brought, about the Maggid of Zlotchov, that all his life they watched over him so that he would not pass away and before he passed away he began to count the whole number of his steps in the world all the steps he had taken in the world until he made a calculation of how many parsas he had reached and he said: these are the steps for which I must give my account before Heaven And this is as we explained that in the Zohar Chadash on Bereishis, page 18b Rabbi Shimon says that even a person's steps and his footsteps they too will come to judgment before Heaven they too will be brought to judgment before the Holy One, blessed be He

35:43 his steps too that at the time the steps arrive then this too will help and reach before the Holy One, blessed be He at this time when it goes up to Heaven, at the time of the steps And truly it is not understood why how the thought can go from side to side, from the brain to the mouth, to the mouth that the head goes right, to the left and a person's head is all the time neither here nor there and not settled, and everything because of steps that run off from time to time that his steps all of it causes his thought to cancel his contemplation and it only returns at Kiddush, when he gets back the light of his eyes and then he can think toward the purpose and he can think about Hashem, blessed be He, about the purpose

36:27 that there is nothing else and only because of this will he call out and cleave to Hashem, blessed be He So truly, in essence, what happened with Rabbi Shimon will be understood Rabbi Shimon explains there are several times in the Zohar, especially at the beginning of the Zohar Rabbi Shimon explains that all the greatness of Hashem, blessed be He, at the beginning of the Zohar is all according to what a person sets, 'according to what he measures in his heart' This perception, that a person cleaves to Hashem is what will give him the cleaving and the fear of Heaven according to how he serves Hashem, blessed be He, with his fear according to how much he toiled, according to what he will attain according to how he will serve, so he will receive Fear is the great, great preparation for Rosh Hashanah

37:15 it is what prepares toward Heaven In Rosh Hashanah, page 16a so the Gemara says, "It was taught: Rabbi Eliezer" at the end of the page and several things that were on Rosh Hashanah, that happened on Rosh Hashanah so Yosef came out of prison and Sarah and Rivkah and Chana were remembered - Sarah and Rachel and Chana, the barren women were remembered and Yosef came out of prison and several good things and also the Patriarchs were born in Tishrei, and Yitzchak was born on Pesach What is the connection between Yitzchak being born on Pesach and the Patriarchs being born in Tishrei?

37:59 Why does the Gemara count for us Yitzchak, who was born on Pesach? What is the point of saying he was born on Pesach? But truly, that Yitzchak was born on Pesach will be understood it is in order to explain and to say that Yitzchak was born on Pesach in order to - how shall I explain - as we said at the beginning on page 2a, about the four new years that Nissan is the beginning that - what we explained, that Nissan is the beginning and everything starts and then the ascent of Malchus that the Gemara says that Nissan - Yitzchak was born in Nissan, on Pesach so this is to hint to us that the Gevurah, which is Rosh Hashanah, begins from Pesach everything begins from Pesach after that it is seven, which corresponds to the sevens

38:42 and then it begins again, seven, seven As Rabbi Shimon in the Zohar, Tetzaveh, page 186a that Rabbi Shimon says that the Holy One, blessed be He, says, 'It is My month' that this month I gave to you because this month I gave to you so you must return to Me because it is hidden from the eyes of the created beings and this month, "this is the seventh, it is My month" the Holy One, blessed be He, says, "This is My month" "it was My month to give to you, and I gave it" And why was Rosh Hashanah set specifically at this time, that everyone should do teshuvah in it and draw close to Hashem, blessed be He, and everything, specifically at this time? And what does this time have more than all?

39:21 So truly this will be understood that the Holy One, blessed be He, judges all the creations "and the creatures are remembered on it, to be recalled" "and about the countries it is said on it: which to the sword, which to famine" as we say in the prayer which is written in the Midrash Vayikra Rabbah in parashah 29, section 1, Parashas Emor that it is written: "And about which countries it is said: which to the sword and which to famine and which to captivity and the creatures are remembered on it, to be recalled for life and for death who is not remembered on this day?" This is a Midrash So we say this Midrash within the prayer and within the prayer that we pray before Hashem, blessed be He and we mention the Midrash, which arouses mercy before Heaven

40:04 So the Ran wrote on page 3 in the pages of the Rif and also on page 16, on Rosh Hashanah that specifically at this time, the Holy One, blessed be He, found this time to judge all the creations together because this is a time when mercy must be aroused the most because Adam HaRishon was born, and his time came, on Rosh Hashanah and at this time of Rosh Hashanah, when everything began the Holy One, blessed be He, forgave him for his sin as Rabbi Shimon says in the Zohar, Parashas Emor on page 101a, he says: He, the Holy One, blessed be He, forgave forgave for all generations the sin of Adam HaRishon and everyone will acknowledge to you that I forgave you your sin so for this reason I forgave you for all generations Rosh Hashanah will be set at this time, in Tishrei, when the world was created

40:58 according to the view of Rabbi Eliezer And then truly it will be understood that on Rosh Hashanah is the Tikkun of the sin of Adam HaRishon and there is also a Tikkun for Kayin and Hevel in the Zohar Chadash on Bereishis, page 25a Rabbi Shimon says that there was forgiveness, for the Tikkun of the sin of Adam HaRishon then there was a Tikkun for Kayin and Hevel Kayin and Hevel brought the offering they went to bring an offering before Hashem, blessed be He they brought the offering at this time, which was Rosh Hashanah at this time, which was Rosh Hashanah, Kayin and Hevel all came and offered an offering before Heaven, before Hashem it was on the day of Rosh Hashanah Kayin and Hevel too was on Rosh Hashanah This is what Rabbi Shimon reveals to us

41:35 that this too was on Rosh Hashanah So if this was on Rosh Hashanah and Kayin and Hevel was on Rosh Hashanah and Adam HaRishon was on Rosh Hashanah, and the Patriarchs on Rosh Hashanah and everything on Rosh Hashanah it turns out that Rosh Hashanah - has in its power the strength to renew and to begin everything from the beginning and then everything begins and enters everything from the beginning And this is what we explained earlier about the dispute of Rabbeinu Tam and the Rosh that Rabbeinu Tam speaks about what was and the Rosh speaks about what will be And between Adam HaRishon and the holy Patriarchs: all that was, that is Adam HaRishon, that is according to Rabbeinu Tam to release the first vow of Adam HaRishon which was from the speech about the prohibition of eating

42:16 and what will be in the future, and to annul all the generations for the future this corresponds to Yosef HaTzaddik, who came out of prison so that is why they say Yosef HaTzaddik came out of prison on the day of Rosh Hashanah he came out, and on Rosh Hashanah he came out this hints at a new beginning, that one can come out of all troubles and then they judge a person, he is judged on everything that was and everything that will be and everything in the time to come and everyone is judged before Hashem, blessed be He and all the judgment and everything that Hashem, blessed be He, brings about everything that is done, all of it is at this time And on page 16a, at the beginning of the page about the Holy One, blessed be He, at this time when He judges the grain

42:56 which is done on Pesach so corresponding to this they bring the Omer meal-offering they bring the Omer offering, to judge on the grain and He judges for the whole time what developed and everything that will be and what will come from there and what Hashem, blessed be He, will make grow from all this and Hashem, blessed be He, judges on Sukkos over the water and they are judged on the water and all fall before Him like flocks of sheep so they bring the water on Sukkos, 'the water libation' and on Shavuos, over the fruit of the tree, they bring the offering of the two loaves and they bring bikkurim, all these matters that are done that the Holy One, blessed be He, will judge the water for where water will fall each year and of fruits, and how it will grow, and what will go, etc.

43:37 And as the holy Gaon Rabbi Shmuel of Berchovka writes, the student of the holy Baal Shem Tov, he says a tremendous, tremendous new insight: he says that one who has foreign thoughts during his prayer will stumble with forbidden foods - certainly, he says and corresponding to how he prays with foreign thoughts so too they will make him stumble in eating and if he prays with holy thought most likely no forbidden food will come into his mouth that is what he says, his new insight As in cold countries, as the Shach writes in siman 84 in Yoreh De'ah, about worms that in cold countries there is no need to worry about the prohibition of insects that they get into cold places because insects cannot get in there in a cold country we will not be particular now to check, in a cold place

44:20 like in a hot place; in a hot place a person needs to check in a cold place also to check but certainly the infestation will be much less than in a place that has warmth this is how the Shach writes it in siman 84 So it implies that a person's head will be according to the place in which he prays and if he is with Hashem, blessed be He, in pure thought then most likely his mind will not come across..

44:45 But if we come and are particular and he is all hot, and the matters of this world touch him then certainly his mouth will roll there too and then it is impossible to reach this thought and this path This is the same aspect as with Rav Huna the son of Rav Yehoshua whom Rav Pappa came to visit in Tractate Rosh Hashanah, page 17a: it says, Rav Huna the son of Rav Yehoshua became ill and was about to depart from the world and Rav Pappa came and said they should already prepare shrouds for him that there is nothing to do for him, he has to go Hashem, blessed be He, brought it about from Heaven that his forbearance and his traits came into play that he was patient and did not insist on his due whatever needed to be done - when they shamed him

45:32 he let it pass and Hashem, blessed be He, brought it about, and he was given kingship and He gave him life, and a miracle was done for him and the Holy One, blessed be He, made a miracle and they saw Rav Huna the son of Rav Yehoshua, that he was alive Rav Pappa was greatly ashamed by this But he did not know that in the power of one who overlooks offenses against him what he reveals by overlooking offenses against him is that he repairs the whole transgression of the sin of Adam, the first man for when a person overlooks offenses against him, he can revive the dead he can go back to the beginning of Adam's sin and repair it at the root and Cain and Abel - for Cain did not overlook offenses against him

46:09 so he did not let it pass so he wanted to kill Abel And Adam did not know the secret of teshuvah if he had known the secret of teshuvah - only Shabbos could protect him as is written in Midrash Shocher Tov, section 92 that Adam came and spoke on the eve of the holy Shabbos, and then he said: "A psalm, a song for the Shabbos day" and then the Holy One, blessed be He, says - fear fell upon him Pirkei d'Rabbi Eliezer chapter 50, on page 50 in Tractate Pesachim that "the sun was created on Motzaei Shabbos" that this fire came like the light of the sun that the fire which can burn everything was created So therefore fire on Motzaei Shabbos Kodesh can cause harm more than at any other time in the whole year

46:47 Fire on Motzaei Shabbos can burn - it is like the sun The sun has 15 million seven hundred degrees that is sixteen million - degrees can burn everything At 40 degrees a person cannot touch it, 42 is already... sixteen million degrees can burn the whole world just from the degrees of the sun And who can withstand this level?

47:13 And the Holy One, blessed be He, does everything and brings everything about how Hashem, blessed be He, makes it so that whoever overlooks offenses against him can nullify, conquer, win all the wars, every one of them to overlook offenses, to repair everything at the root to accomplish everything, to repair whatever is needed and everything begins to return to the beginning to bring everything back to the beginning That - that is the matter of teshuvah to restore everything as it was at first that everything return to sanctifying the month by sighting the moon and not by an ordained court when there will be an ordained court, through sanctifying the month by sighting and not through Hillel the Nasi and in the meantime it is the same thing, the same holiness of Rosh Chodesh as we explained

47:53 for that is the view of the Rif and the Rosh Now, at this time when everyone does teshuvah before Hashem Now, and then we restore 'the crown to its former glory' we return the kingship back toward Heaven and then the kingship begins to rise upward, and everyone returns before Hashem then the Holy One, blessed be He, looks and sees from Heaven that the sin of the Golden Calf is no longer mentioned before Him for the sin of the Calf was over the fact that they could not be patient and wait and this is the time that we bring So therefore, on Rosh Hashanah it is written in Tractate Rosh Hashanah, page 26a that one may not blow with a shofar of - with a shofar of a cow or of an ox but with a shofar of a ram, to remember

48:37 Why did it mention the merit of a ram? to arouse before Hashem, blessed be He, this merit of the Akeidah, the Binding of Yitzchak But if we are dealing with a shofar of a bull or of an ox or a cow and they use it (blow with it) then in fact a great blemish is made and mercy cannot be aroused before Heaven for how can an accuser become a defender? That cannot be for a thing that insists on its due cannot - cannot let things pass And the Holy One, blessed be He, made this in nature that whoever overlooks offenses against him only then can he go back and repair the sin of Adam for what Hashem, blessed be He, wants is that they repair - the sin of Adam, at every time That is why there is Rosh Hashanah - it is the sanctification of the month

49:20 we repair all the times and the festivals and the annulment of vows is also done and then a great tikkun is made and then shame falls on the whole entire world the shame that can fall before Hashem as we explained, that it is written - (A student: "Rabbi, drink some water.") - (No, there is no need, Heaven forbid - they should drink first...) King David said in Tehillim, as it is written "With trumpets and the sound of the shofar, sound a blast before the King" in chapter 98, verse 6 On this our Sages expounded in Tractate Rosh Hashanah page 27a that when they would blow on Rosh Hashanah three Kohanim would stand on the Temple Mount and the Kohen would stand in the middle the middle Kohen blows the shofar before Hashem, blessed be He

50:03 and they would accompany him with trumpets but the sound of the shofar lasts longer than the sound of the trumpets the sound of the trumpets fades and stops, and the sound of the shofar keeps growing "and the sound of the shofar, sound a blast before the King, Hashem" And in the time of the Beis HaMikdash it was possible to do this but when there is no Beis HaMikdash, there is no "with trumpets and the sound of the shofar" And at a time of trouble, Heaven forbid, they do the reverse - the trumpet blast is made long and the sound of the shofar accompanies the sound of the trumpet But on Rosh Hashanah, in the time of the Beis HaMikdash..

50:37 they would make the sound of the shofar, in the middle, long and the sound of the trumpet would go along and accompany it, close to the sound of the shofar But once the Beis HaMikdash was destroyed then according to Rabbi Chalafta who wanted to hold that one must blow the shofar long as well even nowadays, with trumpets but because it is written "before the King, Hashem" it implies this is only in the time of the Beis HaMikdash, when there is "before the King, Hashem" now it is not "before the King, Hashem", because there is no Beis HaMikdash So how would one blow the shofar in this way?

51:09 So it cannot be understood that this is possible to do because it cannot be because it cannot be so so they cannot bring about this matter of the Beis HaMikdash So what we do is only make mention before Hashem, blessed be He we make a remembrance before Hashem, blessed be He, to remind Him that we want this way before Him to show that we are indeed close to it, and it is indeed dear to us this way of the Beis HaMikdash and we recall the way of the shofar through prayer through the annulment of vows and the sanctification of Rosh Chodesh that we say, 'the Shabbos and the new months for Israel' then a great good and abundance is made, as all Israel arouse it together, as one for in every time and festival there is unity

51:53 on Rosh Hashanah and on Yom Kippur, and on Shabbos or at the time of.. at every such time there is holiness and unity and all Israel unite together So because there is unity the kelipah of Esav and the kelipah of Yishmael are nullified and all the kelipos are nullified for all their power is in insisting on their due that is the way of the wicked; Hashem, blessed be He, reveals the attribute of Arich Anpin which will come in the time to come; now it is Ze'ir Anpin and Arich Anpin will be in the time to come, when the attribute of long patience will be revealed that Hashem, blessed be He, is King of all and merciful, and everyone will see this way that is Arich Anpin - in the time to come they will see this way

52:34 and now it is Ze'ir Anpin, that is mochin d'katnus, the small mind then we are in mochin d'gadlus, as in the time of the Beis HaMikdash And when Mashiach comes, the attribute of long patience will be revealed that Hashem, blessed be He, is patient with all everyone will see this way then there will be great mercy that each person will see everything he went through that it was all complete mercy, with no judgment in it at all in all he went through, it is complete mercy and long patience with no measure to this compassion of Hashem, blessed be He And then, in general, Yud will be mentioned, corresponding to - corresponding to Yud, corresponding to Yud there are three - that is three Vavs: an upper Vav, a middle Vav and a Vav at the end

53:15 which corresponds to the letter Lamed, "before the eyes of all Israel" which rises above the lines in the writing of the Torah and this Lamed corresponds to the upper Vav, the middle one and the last one it corresponds to the righteous, the in-between and the wicked the righteous will correspond to the upper Vav, which rises upward and the middle Vav will be for the in-between and the last Vav will be for the wicked This - lev, the heart, will be Lamed-Beis also on page 32a in Rosh Hashanah So when we say Zichronos, Shofaros and Malchuyos to crown the Holy One, blessed be He, corresponding to Yud, Yud, Yud that is ten verses of Zichronos ten of Shofaros, of Malchuyos, which corresponds to Yud, Yud, Yud there is in this, and in this, and in this

54:00 and then in fact a tikkun is made, that we crown the Holy One, blessed be He there is also Zichronos, to recall the merit of the holy Patriarchs that we mention the Patriarchs and also Malchus, to crown the Holy One, blessed be He and Shofaros, and trumpets and the sound of the shofar and all sound a blast before Hashem, blessed be He and then on Rosh Hashanah there is 'Malchusa l'Eila', kingship above that everyone will see the kingship of the Holy One, blessed be He and then confusion is made for the Satan and then the Satan cannot accuse Israel Rabbi Shimon says - it is written in the Zohar, Vayakhel, page 196b Rabbi Shimon says that the Satan comes down from above to below to accuse and to see all people, to look at them

54:44 and he accuses them over their deeds and accuses over everything they do and goes up to judgment before Heaven, before the Holy One, blessed be He and as soon as he hears the sound of the shofar he becomes confused and they knock him down and then he can no longer.. they confuse him That is why each time we say to be careful to pray on Rosh Hashanah at sunrise in order to get ahead of him and throw him into confusion so that he can no longer listen In the Zohar, Pekudei, page 237b it is written that he sits and accuses everyone on whom death was decreed he sits and writes him on a list and is exacting with him until, Heaven forbid, something happens and the moment he hears the shofar, it will confuse, and save him from his judgment

55:22 So therefore one must be careful to blow the shofar early, first thing in the morning and not to wait too long, and push off the prayers and drag them out but rather to pray at sunrise on the day of Rosh Hashanah, to be careful about sunrise, to be careful about sunrise on Rosh Hashanah the view of the Rif and the Rambam - this is prayer in the ideal way the Shema from the Torah, all of this - this is the choicest time one must be careful about this, especially on Rosh Hashanah, to be careful about it because then, according to this Zohar that he writes on a list those who were recorded, Heaven forbid, for death he records them and is exacting with them and when he hears the sound of the shofar, he becomes completely confused

55:57 and he has nowhere to go and then he can only be confused and he cannot follow at all in his thought this way, and he does not know what to do now they have confused him, he does not know what this sound is but he does not know the secret that we, the Jewish people, know (They ask the Rav to drink) Where? Has everyone drunk?

56:47 So at this time, as he sits confused by the sound of our shofar he cannot understand what secret there is in our shofar that we have and he does not he does not hear this sound, he does not know what it is so then he sits confused and is nullified and can no longer accuse the Jewish people especially at this time of Rosh Hashanah So the Beis Yosef explains in siman 585 that we bless 'to hear the sound of the shofar' and not 'to blow the shofar' as in Tractate Rosh Hashanah, page 27b "One who blows into a pit" - who went down and blows into the pit he can blow the shofar into the pit but he does not fulfill his obligation he cannot fulfill the obligation The meaning of fulfilling the obligation is that a person should have the intent to fulfill the obligation

57:35 he should hear the sound - 'to hear the sound of the shofar' And as it is written in siman 589 what they expounded on page 28a in Rosh Hashanah that one must come in order to fulfill it even if a person comes to the synagogue and hears the sound of the shofar even though he came late, and he is only now arriving at the synagogue he certainly fulfilled it with this sound of the shofar because with this sound, he came with the intent to hear the sound so the one who blows intends to fulfill it for him so the 'hearer' and the 'sounder' both have intent together, and then he fulfills the obligation for there needs to be a passing over through the sound as we explained about the unity between one and another so he will hear the sound of his shofar

58:12 and he will intend to fulfill his obligation for him and then he has fulfilled the obligation and then, he says, this sound of the shofar will rise higher and higher and then at that moment, Rabbi Shimon says in the Midrash HaNe'lam in the Zohar, Vayeira, page 114a Rabbi Shimon says that at the time when the shofar is blown before Hashem, blessed be He that one (the Satan) hears it and becomes confused confused - and he is 'like one waking from his sleep' he is like one waking up from his sleep this is on side b, he writes one must blow the shofar - to confuse him so that he wakes from sleep and then he cannot at all pay attention to what they did he cannot understand what they did, he does not know So Rabbi Shimon says

59:01 that this meaning of the blowing of the shofar will cause him such great confusion in Heaven that he cannot understand at all what it is for the kelipos during the whole year are so great and terrible from speech, evil speech, idle talk, and pain and everything until such a kelipah forms that it is impossible to break through it So Rabbi Shimon says in the Zohar, Tetzaveh page 184a Rabbi Shimon says that it is impossible to nullify this kelipah except through the sound of the shofar - that only through the sound of the shofar can this kelipah be nullified and broken that only through the sound of the shofar, when we pray and blow the shofar through that the power of this kelipah can be nullified and broken on the day of Rosh Hashanah - that it is only through the shofar

59:48 that everyone blows the shofar before Hashem, blessed be He then it will split all the kelipos and break them and then everything will rise before Hashem, blessed be He, and be nullified for in the sound of the shofar there is long patience and in the shofar something is revealed that is above everything for there is long patience in it before Hashem and against that it nullifies the kelipah of Esav and Yishmael as we explained, that he is the angel of Esav, and he is that one that same one who fights against the tzaddikim in every generation and through this all kinds of talkers and slanderers rise up that just as they are called 'dog', there is in them the 'kelipah of a dog' and they bark at true tzaddikim, holy and completely pure and they will keep a person away just from the voice, so that he will not merit this

1:00:34 and that the most important thing for a person in this world is to have a true tzaddik whose voice is heard in Heaven more than having a wife if people knew how important this is they would weep over it more than they pray for their match everyone runs to seek all the matters of the world but to know the way of Hashem, blessed be He they cannot think these thoughts at all And specifically on Rosh Hashanah - and the Holy One, blessed be He, says as we said: "Their month is Mine" the Holy One, blessed be He, says: "This is Mine" in Parshas Tetzaveh, page 186a the Holy One, blessed be He, says: "The month is Mine" that is, the Holy One, blessed be He, says it is Mine And the proof: 'Tishrei' - Tav, Shin, Reish, Yud - goes from top to bottom

1:01:16 Tav is four hundred, Shin is three hundred, and Reish is two hundred and Yud is ten - it comes to the tenth for the Holy One, blessed be He, says: "I have handed it over to you" "and the seventh is the one that covers them" that the seventh covers over all the created beings and Nissan, Iyar, Sivan, Tammuz, Av, Elul, Tishrei - that is seven that corresponds to the seventh and the seventh day is covered from the creatures, because it is Mine the Holy One, blessed be He, says that it is His So this is the day that is the seventh the day of the seventh month - that is the month of Tishrei and it also belongs to the Holy One, blessed be He, and He says: "The month is Mine, and I have handed it over to you"

1:01:50 the Holy One, blessed be He, says: "I gave you this month so that you will do teshuvah in it and return to Me and hand this month over to Me" And then the Jewish people return before Hashem, blessed be He and this is this month, "before - before the Holy One, blessed be He" and this month is called 'before Hashem' And then he says, There is a story about Rabbi Shimon there was a story about Rabbi Shimon bar Yochai that Rabbi Shimon, Rabbi Elazar, Rabbi Abba and Rabbi Yosi were walking on the road in the Zohar, Tetzaveh, page 183b Rabbi Shimon says that he was walking on the road Rabbi Shimon, Rabbi Elazar, Rabbi Yosi and Rabbi Abba were in the desert and they studied, and learned yichudim, and said the prayers and they met an old man - "that old man and one Yanuka"

1:02:39 they met one old man and that one Yanuka and they walked together, and Rabbi Shimon and Rabbi Elazar asked them they asked them, where is there a place to pray? he explained to them where there is a place to pray, and directed them and then they went to the town in order to pray and to fulfill the obligation of prayer and to pray everything in the proper order, as one should pray But when Rabbi Shimon arrived at that place to pray Rabbi Shimon says in the Zohar, Vayikra, page 18a Rabbi Shimon bar Yochai checked every prayer leader he checked to see who is the shofar blower who knows how to have the intent and fulfill the obligation for others who knows the whole secret of mercy, knows how to have intent to raise up the prayer, to redeem it, to reach above

1:03:18 No one knows the secret of the prayers who can know the intent of the shofar? Can he fulfill it for me? Does he know the secret of the intent of the shofar? Does he know how to pray? Does he know how to have intent in raising the shofar? He doesn't know - how could he know? So Rabbi Shimon says: "One cannot pray with him" he did not want to pray with them until he checks him for three days before he would take him as prayer leader And on side b, Rabbi Shimon - Rabbi Shimon bar Yochai went and said that at this time of Rosh Hashanah, a time of prayer one must have intent before the Holy One, blessed be He with the greatest intent and with mercy and to take a shofar blower who knows - who knows the way of mercy

1:04:00 and knows the way of prayer before Hashem, and knows how to break through.. and he knows how to arouse mercy before Hashem for that is the meaning of the shofar blower that he must know how to arouse mercy before the Holy One, blessed be He and to bring the whole entire world to teshuvah that he causes the world to do teshuvah so he brings them back to the beginning to what was before the sin of Adam This is the meaning of teshuvah - 'tashuv Heh', the Heh returns to what it was at the beginning there is the Name of Hashem, and now the sin of Adam came about so it was split at the Yud, which is the numerical value of 'pride' this is called fifteen, which comes out to Yud-Heh; sixteen; and on to seventeen, that is 'tov', good

1:04:47 And because people sin, there is no Name of seventeen that is "the heavens and the earth" as Rabbi Yehudah Leib HaKohen of Anipoli writes he has a book, 'Or HaGanuz' it is all the holy Names that come out of the initials he says that all of creation in the introduction he writes that all of creation he brings all the verses from the whole Torah: "the heavens and the earth" - that is a Name of everything it repairs everything, everything - "the heavens and the earth" Rabbi Yehudah Leib HaKohen of Anipoli and he also has a commentary on the Mishnayos he has - he brings from all the initials so he says that "the heavens and the earth" for this - there is none for this Name and there is no Yud under the letter Vav, and no Yud and letter Heh - none, it was blemished

1:05:24 so we do not have this Name And because man caused a blemish through his pride the letter Yud and the letter Heh were blemished, which add up to the number of 'pride' it was left with Vav and left with Heh and the moment one does teshuvah and the shliach tzibbur, the prayer leader, brings the whole world to teshuvah, then he can rectify, rectify the sin of Adam HaRishon, the first man, to come, at least to intend to rectify, to let things pass and that is why a chazzan is chosen who lets things pass In Siman 53 in the Shulchan Aruch: 'One should not quarrel to become shliach tzibbur' that he should not make a dispute because if he quarrels, then he cannot be shliach tzibbur because he does not let things pass he does not let things pass

1:06:01 so he cannot reveal the mercy of Hashem, blessed be He This is what Rabbi Shimon explains in Parshas Pinchas on page 214b that at the time one must be found on Rosh Hashanah one must bring the whole world back in teshuvah and the whole entire world must be found in teshuvah before the Holy One, blessed be He that the world must be in teshuvah before Hashem To explain to the world what teshuvah is?

1:06:25 How can the world be found in teshuvah? One must bring it about that the whole entire world is found in teshuvah before Hashem And who can cause the world to be found in teshuvah? And also, in particular, what is teshuvah? How will the world be found in teshuvah? Look what Rabbi Shimon says There is the Zohar this too Rabbi Shimon bar Yochai says in the Zohar on Bereishis, page 37a and in the Tikkunim, in Tikkun 21, page 54b Rabbi Shimon says that among the tzaddikim there is - after all, there is a problem with the tzaddikim We said there are levels in the books that are opened there are several books that are opened In a moment I will explain the books what the secret of the books is, how much this time..

1:07:06 There are awesome secrets in this because this is the book of the generations of man, to rectify the sin of Adam HaRishon the greater the tzaddik, the more he will rectify, higher and higher.. the more he will think to rectify the sin of Adam HaRishon and to rectify from now on, for the future as we explained, that this is the dispute of Rashi, the Rosh and Rabbeinu Tam to rectify what was or to make a protest, and make a mesirah and modaah, a declaration in advance, for the future as we said that this helps, in Siman 211 in Yoreh De'ah that this will help for the future it cancels the matter of the vow, and the protest for the future to take the speech out of its prohibition Now Rabbi Shimon says: who really are tzaddikim?

1:07:43 What are the tzaddikim? Who is called a tzaddik before Hashem? What does a tzaddik need to rectify? There are several things in this that one must accomplish before Hashem One must think about this in the Zohar, Acharei Mos, page 66b There are also several places about this This says that... So he says one must keep the eighteen blessings Shabbos and Yamim Tovim So tzaddikim were found - what, whoever keeps the eighteen blessings?

1:08:14 The eighteen blessings are the Amidah prayer and to keep the Amidah prayer, and Shabbos and Yamim Tovim What is meant by the eighteen blessings, Shabbos and Yamim Tovim? So according to Rabbi Shimon, what he says whoever keeps Shabbos according to its halachah and keeps Yamim Tovim and also keeps Yamim Tovim and also keeps the eighteen blessings and the Amidah prayer, he is a tzaddik This is according to Rabbi Shimon's view, what he says - those are tzaddikim That is the meaning of what he says because he says that's it - this is called tzaddikim What is meant by a tzaddik?

1:08:44 So it seems it is impossible to explain the inner meaning Perhaps we will explain a little of the inner meaning of the eighteen blessings, Shabbos and Yamim Tovim as we explained in Siman 513, paragraph 5 about an egg laid on Yom Tov, for the second Yom Tov of the Diaspora whether it is permitted - laid on one day, is it forbidden on the other? This is only on the Yom Tov of Rosh Hashanah but on Yom Tov, from the first Yom Tov to the second Yom Tov so on the second Yom Tov of the Diaspora then, laid on one day, it is permitted on the other on the second Yom Tov of the Diaspora but not from Yom Tov to Yom Tov of Rosh Hashanah where laid on one day, it is forbidden on the other

1:09:18 or on Yom Tov, from Shabbos to Yom Tov because it is either because of a doubt about the day, or yoma arichta, one long day And if they keep Shabbos and Yamim Tovim then they reveal the yoma arichta, the long day this yoma arichta, the long day, corresponds to Arich Anpin that the Holy One, blessed be He, reveals patience, slowness to anger, toward all as in chapter 92 in the Midrash Shocher Tov that Shabbos protected Adam HaRishon and a person who keeps the holy Shabbos then he can reveal the mercy of Hashem if he ends it late ending it late - the meaning is ending it according to the view of Rabbeinu Tam when a person keeps, ends Shabbos according to the view of Rabbeinu Tam then he reveals the compassion of Hashem which is beyond measure, it is without end

1:09:57 Hashem's compassion extends without end that he ends it early And in general, it is not only the view of Rabbeinu Tam it is the view of the Raavad, the view of the Baal HaMaor it is the view of the Ritva, the view of the Rashba, the view of the Ran the view of the Rav HaMaggid, the view of the Ohel Moed it is the view of Rabbeinu Peretz, the view of the Rosh, the view of Rabbeinu Yerucham the view of the Ittur, the view of the Terumah, the Raavyah, the Maharam of Rothenburg the view of Tosafos Rid, the Riaz, the Raavan, the Rashbam Rabbi Avraham bar Nasan, in the Terumas HaDeshen, Abudraham a great many Rishonim they all hold that one must end Shabbos by the view of Rabbeinu Tam If I end it with Rabbeinu Tam - now I end it with Rabbeinu Tam

1:10:36 I am saying that Rabbeinu Tam's time ends at a lengthened time That means Shabbos is lengthened that Shabbos goes out lengthened I reveal that Hashem is more patient, slower to anger, toward all and the wicked will not go back to Gehinnom I reveal Arich Anpin I reveal patience for what will be in the future But if, Heaven forbid, a person hurries and cuts it short, ending Shabbos before its time, and ends Shabbos quickly then he does not reveal Hashem's patience because he does not keep it according to the view of all the Rishonim This is the time when one must end it it is not only the view of Rabbeinu Tam Then we end Shabbos!

1:11:12 And then one can understand why Rabbi Shimon calls him a tzaddik because the Shulchan Aruch, Orach Chaim, Siman 100, paragraph 1 writes: 'that one must put his prayer in order before the special times, the festivals and Yamim Tovim' to put the prayer in order And in the Tur, in Siman 98, he writes: 'He should feel as if the Shechinah is facing him' In Siman 61 in the Tur he says: 'He should think of all that he has; he should set aside everything that stands against him' You have a thought, something.. nothing should interrupt you during the prayer The thought must be clear and pure The Rema in Siman 95 says to do three prayers before the prayer as a way of preparing and approaching the matter So if a person comes like this, as preparation for prayer

1:11:49 then his prayer goes up toward Heaven, everything goes up because he presents his prayer like an offering and he makes a preparation before Hashem, blessed be He and he makes a preparation to the right and he makes a preparation to the left and he prepares himself before the Holy One, blessed be He, in his prayer and he lengthens Shabbos when ending Shabbos then Rabbi Shimon says: 'He is a tzaddik' So it will be understood why he is a tzaddik And if he is not a tzaddik, Heaven forbid he will not guard the prayer and especially on Rosh Hashanah, when he does not put his prayer in order as the Shulchan Aruch says in Siman 100, paragraph 1 to put the prayer in order before the festivals, Rosh Chodesh...

1:12:20 that one must put the prayer in order So it turns out that all year when he prays without a clean thought, and without a proper thought then at the time he stands in a holy place and at a high level and rank on Rosh Hashanah again he makes this flaw because he does not reveal patience, slowness to anger So when will he make this time, if not on Rosh Hashanah? On Rosh Hashanah one must do this So at least let him put his prayer in order before the special times so that he comes to Shavuos, to the giving of the Torah, with joy to the receiving of the Torah, to Sukkos, Yamim Tovim, Yom Kippur let him put his prayer in order let him know what he utters with his mouth, so that his prayer goes up

1:12:54 then his prayer will go up, and then he will be a tzaddik and then they will tear up his note for there are notes that angels write in Heaven In the Zohar, Vayechi, page 220a Rabbi Shimon says that there are notes above, which the angels write and they write all that a person owes all the debts of the person and if 'a person returns in teshuvah', they tear up his notes all his notes are torn, everything is torn everything is cancelled, all the iniquities, all the sins everything is null and void, and he will have no connection to iniquity he will have no iniquity at all and then he will be able to return in teshuvah before Hashem and then he will be written in the book of the tzaddikim What is this book of the tzaddikim?

1:13:32 In Tractate Rosh Hashanah, page 16b: Rabbi Kruspedai said in the name of Rabbi Yochanan: 'Three books are opened on Rosh Hashanah: of the tzaddikim, of the wicked, and of the in-between' What are tzaddikim, wicked and in-between? The tzaddikim are written at once for life the wicked for death, and the in-between are held in suspense Now there is this time when they are written of time, which the Rambam says in the Laws of Teshuvah, chapter 3, halachah 3 The Rambam explains that the matter of teshuvah that a person is judged twice, as on Rosh Hashanah at the time when the person will be judged he says it is at the time of his death at the time of a person's death they will judge him and for the hour every single year, at the time of judgment, they will judge him too

1:14:12 just as a person is judged that just as a person's iniquities are weighed and set in order at the time of his death so his iniquities are weighed and set in order for him on the Yom Tov of Rosh Hashanah On the Yom Tov of Rosh Hashanah he is judged for this So it turns out that on the day.. when you are judged remember the judgment that you will go through on Rosh Hashanah and on the first day of Rosh Hashanah, which you go through and so it is at the time of death that when a person passes from the world, he is judged also at the time he passes from the world and also on Rosh Hashanah, at that same occasion of judgment the judgment by which he is judged also on the first day of Rosh Hashanah

1:14:47 and also at the time of his death So it turns out that at the time of passing away a person is judged just as he was also on Rosh Hashanah, and as in his lifetime we wear a white kittel, we wear white clothes because know that the same judgment by which you are judged now is like the judgment after.. when a person passes to his eternal home And when is his verdict sealed? In the Yerushalmi, chapter 1, halachah 3, in Rosh Hashanah and likewise in the Tosefta, chapter 1, halachah 12 in the Tosefta, on the Mishnah, chapter 1, mishnah 2, in Rosh Hashanah there is the view of Rabbi Yosi the view of Rabbi Yehudah and the view of Rabbi Meir Rabbi Meir says: 'It is sealed on Yom Kippur' On Yom Kippur a person's judgment is sealed

1:15:26 This is the view of Rabbi Meir Rabbi Yehudah says: 'In its time' Rabbi Yosi says: 'Every single day' Every single day a person is judged Which says that a person who thinks that he is judged only on Yom Kippur, and he will escape from year to year then that is his mistake because he cannot escape from year to year the escape he would make is not from year.. it is from time to time that he can escape he is judged every day If a person is only in awe on Rosh Hashanah or only on Yom Kippur and all year he thinks he will do whatever he does then he will escape - by the view of Rabbi Yosi because Rabbi Yosi tells him that he is judged every day And if a person is judged every day

1:16:02 this shows that if a person is patient, slow to anger then his judgment will be revealed according to Rabbi Meir, on Yom Kippur his judgment will be concluded quickly you will not be judged at length there will be no need to judge you at length, no need So the Zohar, Acharei Mos, page 66b says that the book is open until Yom Kippur according to the view of Rabbi Meir which is what Rabbi Shimon says, according to the view of Rabbi Meir that until Yom Kippur you are judged the judgment of the trial goes until Yom Kippur And the view of Rabbi Yehudah is each in its own time whatever the judgment that will be sealed, it will be sealed which is what the Yerushalmi says but the view of Rabbi Yosi is every single day

1:16:38 And then, what a person is judged for first, what he is judged for in the Zohar, Pinchas, page 231a Rabbi Shimon says that a person is judged first of all he is judged for, it is for the sin of chillul Hashem, desecrating Hashem's Name that he desecrates Heaven, desecrates the Name of Hashem, blessed be He for that he is judged at the start of his judgment on Rosh Hashanah he is judged for the sin of chillul Hashem that he desecrated the Name of Heaven and did damage, Heaven forbid and disgrace was brought on what is holy from his conduct and from his way, a flaw was made because of that he is judged first on Rosh Hashanah And for this everyone asks for mercy and arouses mercy as the Rema brings in Siman 583 what is written in Tractate Kerisos, page 6a

1:17:23 in Tractate Horayos, page 12a for the judgment, that we make simanim, signs 'Abaye said: leek, beet, date' and so on that we have rubia, beans and we make these simanim for a good year in order to increase peace to increase blessings that everyone will see the good and speak of the good and behold, Hashem, blessed be He, is with us and to act with derech eretz, proper conduct, and that there be no chillul Hashem because these simanim are to show a person that he must be like the simanim he must be sweet, with pleasant speech to everyone and not desecrate the Name of Heaven, Heaven forbid and to look with a good eye as King Shlomo says in Mishlei in chapter 22, verse 9: 'One with a good eye will be blessed, for he gave of his bread to the poor'

1:18:08 'One with a good eye will be blessed, for he gave of his bread to the poor' So Rabbi Yehoshua ben Levi says in Tractate Sotah on page 38b that the cup of blessing is given to one with a good eye for 'one with a good eye will be blessed' he can bless only one who has a good eye can lift the cup of blessing he can hold the blessing because he does not make a chillul Hashem and whoever does not make a chillul Hashem he holds the cup of blessing and because he holds the cup of blessing he can first rectify the vine and what the sin of Adam HaRishon was, as we said Tractate Sanhedrin, page 70 about the rectification of the sin of Adam HaRishon Now, Now, for the rectification of the sin of Adam HaRishon

1:18:48 it is only through a person having a good eye he blesses the Jewish people all the time then he can cancel this kelipah, this husk of Sisera This is 'And Sisera's mother wailed through the window' in the Book of Shoftim, chapter 5, verse 28: 'And Sisera's mother wailed' In Rosh Hashanah, page 33b this is the hundred sounds that we make a hundred sounds to cancel the kelipah of Sisera's mother canceling it is only through a hundred sounds The hundred sounds that we make - their meaning is to reveal before Hashem, blessed be He that there is no [unclear], Heaven forbid, toward the Jewish people that the Jewish people are stirred and call out with sounds and make sounds of tekiah and of mercy before the Holy One, blessed be He so that there will be no judgment before Heaven, Heaven forbid

1:19:41 in order to cancel the kelipah of Sisera and all the wicked all the wicked over the course of.. This is also what the Gemara says, page 33b: 'groaning she groaned, wailing she wailed' - groaning and wailing 'yelil' is wailing, it is L-Y-L that she wants Israel to be wailing, Heaven forbid that there is pain for Israel and there is wailing - then she rejoices So against that we blow the shofar to reveal that we arouse mercy on the Jewish people and for us there is no 'calamity of Israel' This is the Tosefta on Rosh Hashanah, chapter 2, halachah 12, in the Tosefta this is not to mention the calamity of Israel to mention the mercy of Israel So we show that with us there is mercy but the sounds that we call out are in order to mention

1:20:27 that there is calamity among the non-Jews this is 'And Sisera's mother wailed' and not, Heaven forbid, what is with us that with us there is mercy, because Hashem, blessed be He, loves Israel He loves the Jewish people He loves the Jewish people He arouses mercy upon them This mercy that is aroused before Hashem, blessed be He is a mercy by which He wants to redeem them it is a mercy by which He brings them close that He loves them, that He rejoices in them that He embraces them, that He kisses them, and loves Israel for we are His children and His close ones So because Hashem, blessed be He, chooses us and chooses Israel and cancels their kelipah of Yishmael and of Esav and of Sisera through the sounds that we mention then we make a rectification for the sin of Adam HaRishon

1:21:10 and for the sin of chillul Hashem showing that with us there is no sin of chillul Hashem Heaven forbid because we reveal that He is beloved to all and we love all of Israel and honor all of Israel and to lift up each and every one of the Jewish people So when one lifts up everyone lifts up and strengthens every Jew then this stands against that we cancel the 'And Sisera's mother wailed' for she strengthened him and would encourage him in the evils that he would do and in the troubles that he would cause So against that we strengthen and sound a teruah of holiness that we sound a teruah toward Heaven to awaken the kingship of holiness and to rectify that..

1:21:47 the opposite, against what he did for the greatest chillul Hashem is supporting the sitra achra, the Other Side and not strengthening the hands of holiness strengthening, Heaven forbid, 'the hands of Esav' and not 'the voice of Yaakov' This, Heaven forbid, is the accusation, and the great prosecution Now, this is forbidden That is why we do not blow on.. That is why we cover the shofar as the Sefer HaMinhagim of Rabbi Yitzchak of Tyrnau writes to cover the shofar during the blessings, in paragraph 120 'to cover the shofar' - to put a cover on the shofar The covering of the shofar that we make has several aspects The holy Gaon of Munkatch writes the Minchas Elazar of Munkatch, in part 4, siman 36 the Munkatcher brings the Gaon Rabbi Dovid Luria he has the book Kadmus HaZohar

1:22:34 And Rabbi David Luria of Bichor, he was a gaon he has a book, 'Kadmus', on the Book of the Zohar 'Hakdamos' on the Book of the Zohar And he brings in his book the reason why the covering of the shofar? The 'Eliyah Rabbah' also brought it in siman 585, se'if 8 and so too the 'Mateh Ephraim' in siman 585, siman 3 to cover the shofar at the time of the blessings, as is further known that one must cover the shofar at the time of the blessings But there is a tremendous reason for this, very, very much so why cover the shofar at the time of the blessing?

1:23:04 So Rabbi David Luria brings the Midrash he brings the Midrash 'Bereishis Rabbah' in parashah 56 that when Avraham Avinu went with Yitzchak Avinu Avraham Avinu and Yitzchak went he went to bind him at the Akeidah so Avraham Avinu took, he took Yitzchak and when he took Yitzchak he covered him and guarded him, so that nothing would be thrown at him, Heaven forbid, some stone, or that no defect would blemish him so that he would not become unfit and have a blemish for the offering so he covered him So he says, corresponding to this one must cover the shofar corresponding to everything we do with it, the actions, we must cover the shofar so that there will be no blemish, Heaven forbid and then in Heaven our prayer will be able to rise and the shofar, that it will be a help and support for us

1:23:45 and the benefit it brings about it can rise and rise, rise up, up without any accusation of that one who wants to accuse the Jewish people And then the shofar can rise and break through all the heavens and reach up to the Holy One, blessed be He, and arouse compassion very great compassion before Hashem, blessed be He And our master the Arizal, of blessed memory, explains that when the Jewish people pray in 'Pri Etz Chaim' he explains in the Gate of Rosh Hashanah, chapter 5, on the matter of 'weeping' 'My teacher wrote' - he also explains in the introduction to 'Shaar HaKavanos' He explains: 'I heard from my teacher that whoever does not weep at this time, his soul is not complete' he is not whole he cannot be before Hashem, blessed be He, as is fitting

1:24:29 because this time arouses weeping among the tzaddikim How is it possible to raise up the Malchus (Kingship) after there is the sin of the desecration of Hashem's Name? after there is such a great and terrible kelipah that it is impossible to break through it except by the shofar And who knows how to blow the shofar? And if, Heaven forbid, there is no unity among us then we can cause, Heaven forbid, Mashiach ben Yosef to be taken away this is what Mashiach ben Yosef and Mashiach ben David that this corresponds to... when the geulah comes then Armilus wants to destroy, Heaven forbid, and to kill Mashiach ben Yosef and the tears with which the Jewish people pray through this that decree is annulled and he will not kill, Heaven forbid, Mashiach ben Yosef for this is all the hatred

1:25:08 and that the Jewish people unite then Hashem, blessed be He, will arouse mercy and unity will be revealed So Rabbi Pinchas of Koretz writes there is in 'Imrei Kodesh', part 1, letter 29, the Gate of Prayer he says that there are tears and there are tears he says that tears with which one prays before Hashem in tears a person prays in tears before Hashem, blessed be He, in tears and in these tears...

1:25:32 he brings in the name of Rabbi Ze'ev Wolf Kitzes may his merit protect us, a disciple of the holy Baal Shem Tov he says that when a person comes and prays before Hashem with tears of falsehood and he is not praying and he is not truly weeping or there are such cantors who act as if they are crying or who cry in order to make people pity them when a person asks for charity and makes himself out to be poor and sheds tears over it he says that these tears are the very greatest sitra achra he says that these tears are truly tears of the Samech-Mem and they hold back the geulah and everything And he says, how can it be that in all the generations there was much weeping and we have still not been redeemed?

1:26:14 for this is against tears - to annul the tears of Esav he says that only tears that are for the sake of Heaven those are tears that are holy Behold, Rabbi Shlomke of Karlin, may his merit protect us who raised and adopted Rabbi Yisrael Chaim of Ludmir Rabbi Shlomo of Karlin who was a disciple of Rabbi Aharon the Great of Karlin that just now, earlier, we merited to hear from the Rebbe, who is his holy offspring who told us before the shiur that he is the holy offspring of Rabbi Aharon the Great of Karlin So Rabbi Shlomo of Karlin once he saw someone who was hanging on some tree because of some ulterior motive so he grimaced and he said that he was hanging on the tree because of some ulterior motive this is what he said

1:26:52 that even though he had passed away from the world before he passed away he had thought in his mind... he said that he is hanging on the tree because of some ulterior motive and that impression is still on him because a person must serve Hashem, blessed be He, in this world he must be clean, clean clean of every false charm and of every movement that is not for its own sake and only before Hashem, blessed be He and this is called 'complete cleanliness' and about this, tears that are clean and tears that are clean, they can arouse mercy before Hashem and cause Mashiach ben Yosef to live and not die at the hands of Armilus the wicked Now, as I explained that on the day of Rosh Hashanah on the day of Rosh Hashanah, as...

1:27:35 'Rosh Hashanah' has the gematria of 'Beis HaMikdash' exactly, eight hundred sixty-four And on Rosh Hashanah we are judged whether Hashem, blessed be He, will give us a revelation of His House or not whether on the day of Rosh Hashanah there will be the Beis HaMikdash or there will not be the Beis HaMikdash this is what we are judged on and whether there will be a revelation of His Kingship, blessed be He or there will not be a revelation of His Kingship, blessed be He, in this world The revelation of the Kingship of Hashem, blessed be He it needs to be with greater exaltation that everyone will see the revelation of His Kingship and the revelation of His Kingship will be only through everyone guarding speech their speech, that speech will not be in a forbidden way

1:28:13 and when speech is not in a forbidden way then they will rectify the sin of Adam HaRishon and through this there will be protection for the Jewish people and for the tzaddikim and through this they will kill Armilus as the prophet Yeshayahu says in chapter 11, verse 4: 'With the breath of his lips he shall slay the wicked' this corresponds to the shofar for the shofar is placed on the mouth and 'with the breath of his lips he shall slay the wicked' corresponding to this, the shofar blowers who blow they will bring down Armilus they will bring down Armilus the wicked, and then Armilus will be nullified and he will not be able to kill Mashiach ben Yosef And then, as we explained that only the mouth will be able to have an effect before Hashem

1:28:55 only when they do the annulment of vows then to do it according to the view of the Shach and not according to the view of the Bach the Taz brought that the Bach said to make it audible to his own ears the Shach says to say the declaration and the announcement out loud for one must make a declaration in Yoreh De'ah, siman 213 to make a declaration and an announcement for the future on everything one will vow in the future, that it be void and nullified and that a person does the annulment and has no sin of a vow upon him because he is clean of vows then there is power in his lips and because there is power in his lips and he reveals the compassion of Hashem, blessed be He therefore it is said about Mashiach

1:29:30 'With the breath of his lips he shall slay the wicked' for with him, in practice, there will be a Tikkun, that everything will be rectified... the sin of Adam HaRishon will be rectified So when the sin of Adam is rectified then there will be 'with the breath of his lips he shall slay the wicked' and then, as a result, Armilus will already fall Do you know Armilus? Armilus, Armilus the wicked is mentioned in the Midrash 'Vayosha' there is a Midrash 'Vayosha' at the end of the Midrash 'Vayosha', Armilus is mentioned there And there is another midrash, there is a 'Midrash Mashiach' in 'Otzar HaMidrashim' about Mashiach, there it is written that it is written that there is a certain statue in Rome which the Holy One, blessed be He, made, this statue, and no one else

1:30:25 and everyone comes there in Rome before this statue and this statue is a statue in the form of a beautiful maiden and the impure Romans come to this statue and they are with this statue... and the Holy One, blessed be He, takes from their seed inside this statue and keeps these drops and when a day comes, a time before the coming of the day of Mashiach the Holy One, blessed be He, will burst the statue and out of it will come a Satan, and he is Armilus, he says he is Armilus so he says, that this is Armilus Now, who can nullify this Armilus?

1:31:01 Who can nullify him? This Armilus, they can... this is a new insight now (that was newly revealed) this Armilus - all the Jewish people can nullify him on Rosh Hashanah Here is the proof of this: it is written, we said, 'With the breath of his lips he shall slay the wicked' it is written this corresponds to the shofar, which is placed in the mouth, and then he is nullified for through the shofar the attribute of long-suffering will be revealed - this is Arich Anpin then the wicked one will be nullified so he says, 'With the breath of his lips he shall slay the wicked' What does it mean?

1:31:39 that the Tikkun, as we explained about the Akeidah, is a very great secret Behold, It is written in the Book of Bereishis, in the portion of the Akeidah in Bereishis, chapter 22, verse 10: 'And Avraham stretched out his hand and took the knife to slaughter his son' Behold, everything that happened at the time of the Akeidah was in order to nullify the sitra achra for all generations to nullify it completely, so that there would be no accusers And this is 'And Avraham stretched out... and took the knife to slaughter' 'to slaughter' is the gematria of Armilus 'to slaughter' is exactly the gematria of Armilus 'Lishchot' - lamed is thirty, shin is three hundred plus ches is eight and tes is nine that is three hundred forty-seven and Armilus is the gematria of three hundred forty-seven

1:32:41 That is to say, 'to slaughter' 'to slaughter his son' - this is what he says that Avraham Avinu took the knife to slaughter he said to him, 'Do not stretch out your hand against the lad' the time of the geulah has not yet come he wanted to slaughter Armilus already to slaughter Armilus Therefore, on Rosh Hashanah, what do we read? What do we read on Rosh Hashanah? Why? There is a secret in this in order to nullify the kelipah of Armilus on Rosh Hashanah and people do not know this And how is the kelipah of Armilus nullified?

1:33:06 by doing the blowing of the shofar and arousing mercy before Hashem then the kelipah of Armilus is nullified and then we can merit the revelation of the Beis HaMikdash which equals the number of Rosh Hashanah And here is another proof of this - It is written in the Book of Melachim, it is written in the Book of Melachim, Melachim I, chapter 5, verse 18 King Shlomo sat before Hashem, blessed be He after he sits: 'And now Hashem my G-d has given me rest from all my enemies around, there is no satan and no evil occurrence' And then what does he write in verse 19?

1:33:49 and this is 'he shall build the House for My Name' this is now - he wants to build a House for the Name of Hashem, blessed be He now he begins to build the Beis HaMikdash he wants to build a House for the Name of Hashem But when does King Shlomo decide to build the House of Hashem, blessed be He? King Shlomo says 'there is no satan and no evil occurrence' 'satan and no evil occurrence' - its initials are 'shofar' Look, 'satan' is shin 've'ein' is vav, peh is 'pega', and reish is 'ra' 'there is no satan and no evil occurrence' - its initials are 'shofar' It comes out that through the shofar that King Shlomo saw this that he said, 'And now Hashem my G-d has given me rest from all my enemies around,

1:34:26 there is no satan and no evil occurrence' then this comes out as the initials - shofar And through this shofar, in practice, that kelipah of Armilus is nullified and this is the 'to slaughter his son' that we read the portion of the Akeidah And from today on, everyone who reads the portion of the Akeidah and reaches the verse 'to slaughter' when he reaches 'to slaughter' at the moment he says 'to slaughter' should have in mind that it equals the number of Armilus and have in mind to kill and destroy and nullify Armilus the wicked so that he will not touch Mashiach ben Yosef and that there be length of days and years of life in health that the Holy One, blessed be He, grant all the Jewish people a good inscription and sealing and may there be salvation for everyone

1:35:09 With the permission of all the rabbis, the tzaddikim may the Holy One, blessed be He, bless everyone I wanted to ask forgiveness for the whole year forgiveness for all the shiurim for all the trouble everyone took may the Holy One, blessed be He, bless everyone forgiveness from the honored rabbis, forgiveness from everyone forgiveness that we spoke before great ones we only wanted, a little, like this, to shed light on a few beautiful things how Hashem, blessed be He, loves the Jewish people and chose us and we want everyone to really think about this how Hashem chose us and gave us our Torah and He loves the Jewish people and rejoices in the Jewish people for each one is precious, beyond all measure and these are the elders of the generation and the great ones of our generation - you

1:35:56 may the Holy One, blessed be He, give you length of days and years of life in health and may you continue to lead us and to give us the way and the Torah and to length of days and years of life in health for you and your wives and your sons and your daughters and your students and all that is yours may the Holy One, blessed be He, hear the voice of your prayer and protect you and guard you from every evil eye and from every bad thing and shield you in everything and may all the wishes of your heart be for good and for blessing with joy and gladness of heart may the Holy One, blessed be He, guard all the Sages of Israel and all the Jewish people, each and every one may Hashem, blessed be He, bless the Rebbe who gave us

1:36:33 the hospitality, to learn together here may the Holy One, blessed be He, give him a complete recovery and firm health and success and a good life and length of days and may he prolong his days over his kingdom and may the merit of Rabbi Aharon the Great of Karlin protect us and may we merit the complete geulah with mercy and kindness, amen If you could also pray for me, that the Holy One, blessed be He, will help me and send me a complete recovery, firm health and that everyone should have salvation and success and a good life that we may see the joy of everyone I am dust beneath your feet and forgive me that I spoke before you forgiveness, forgiveness that I spoke before great ones A few minutes of niggunim, a little, like this, to rejoice, and that's it.

1:37:24 The Rosh on the Torah, he he in Bereishis, about the Nefilim, it is written there that the Nefilim came then, Az and Aza, the angels who came down there was one, a daughter of man there was, there was none like her beauty there was none like her beauty since the day the world was created So those impure angels came to her and said to her, 'Be ours' So she said 'I will not be yours until you give me the wings' this is how the Rosh writes there 'until you give me your wings' And then they gave her the wings she took their wings and she flew up to the firmament, and that is the sign of Virgo this is the sign of Virgo that exists the Holy One, blessed be He, took her and fixed her in the firmament as one of the signs, and she is the sign of Virgo

1:38:17 So there truly is a connection between this sign of Virgo that, like 'Heichalos Rabbasi', that Rabbi Shmuel who writes about Metat what level he reached and where a mortal reached that it would not be possible at all to understand with the intellect how a mortal can reach such a level that is not grasped by the intellect how Chanoch ben Yered, Metat, reached such a great level There is in the book 'Sodei Razaya' about all the names of 'I will set him on high, for he has known My Name' these are seventy names, seventy names that whoever knows them can bring about effects all kinds of things... only through his names through the seventy names of Metat that he has what a mortal can reach and see what it is to bring about an effect before Hashem

1:38:59 to nullify before Hashem this kelipah of the wicked of Az and Armilus and all of these so that the geulah will come and complete mercy will increase So what we learned is that one must arouse great mercy before Hashem, blessed be He, in Heaven and to know that Hashem loves all of the Jewish people and rejoices in all of the Jewish people and also, that if, Heaven forbid, there is a person who distances himself from Hashem, blessed be He and distances himself very far from Hashem in his Torah, in a mitzvah, or in whatever he goes through Hashem, blessed be He - to rejoice in and love and cherish every Jew of His and the shofar is meant to arouse in every Jew all the good that is in him so that he can return to Him, so that he can draw close to Him

1:39:43 and all the good that is in him will be revealed and through this all the Jewish people will draw close together to Hashem, blessed be He and then that satan and evil occurrence will be nullified So that is why King Shlomo said: 'there is no satan and no evil occurrence', which is 'shofar' when there is a shofar, there is no evil occurrence and then it is possible to build the Beis HaMikdash for then 'he shall build the House for My Name' and it is written, 'he shall build the House', the House that is, 'the House' has the hei, that he returns the hei as we said earlier, that this hei went away and in the sanctification of the month, they returned it, in the sanctification of the month that is why we keep the first Yom Tov and the second Yom Tov

1:40:21 this corresponds to the letter yud and the letter hei Therefore we understood why... as we explained at the beginning in Beitzah, chapter 1, section 4, where the Rosh brought the Rif that this is how they practiced, that the Rambam ruled in the Laws of Kiddush, of Kiddush HaChodesh, chapter 5, halachah 8 about the sanctification of the month, because they make them two days Yom Tov, Rosh Hashanah, the first day and the second day together with the same holiness - this is one extended holiness so this is one extended holiness for Rosh Hashanah which draws out long-suffering and it comes about that Hashem, blessed be He, is long-suffering toward the whole entire world So, as we explained this will be only through everyone keeping the view of Rabbeinu Tam which is the view of most of the Rishonim; this is the halachah

1:41:03 and so may Hashem, blessed be He, redeem us with mercy and goodwill Amen, so may it be His will that we merit that the Beis HaMikdash be built speedily in our days and Hashem, blessed be He, our King at our head, amen and amen! - the left side of the synagogue; not to enter from the right side, it creates pressure; only from there, calmly.