The Yanuka Rav Shlomo Yehuda-הגאון הינוקא • החן שבכל אדם

8:11 and the redemption of Israel when they left Egypt, as Rav Yochanan said (Megillah 6b) which is our final redemption this is the redemption we are waiting for like the redemption from Egypt, when the Jewish people left Egypt so too will be the complete redemption we are waiting for that we will already be able to leave this exile But there was something on Purim that did involve a change of nature it was one thing from which everything began Maybe someone knows this, what is this thing?

8:44 A tail for Vashti, very true and the whole story of Purim begins from the tail that was made for Vashti and about this there are really not many explanations and reflections So this is what I thought, and I have an explanation on this matter After all, on Chanukah we know that everything began from that small jar of oil that the Kohen found so from this they make the whole matter of Chanukah but on Purim everything began from Vashti's tail for if Vashti had not had a tail, then seemingly there would have been no miracle of Purim because everything began from this, so why is nothing made of it?

9:32 That is a question, so there is also an answer After all, it is written that Gavriel came and made a tail for Vashti, gave her a tail There are many secrets in this tail It can be explained in many ways there are many explanations that explain it There is also a beautiful explanation in Tractate Megillah, on page 12b that Gavriel came, but in the 'Ben Yehoyada' of Rabbi Yosef Chaim, this is on page 12b, there he brings a very beautiful new insight a beautiful interpretation and tidbit on the meaning of Vashti's tail After this we will say the insight, I remembered this insight So we will say his insight: 'Vashti' is the letter vav and in fact, if we take Vashti's forefathers it is 'Evil Merodach', 'Nevuchadnetzar', and her father is 'Belshatzar' So he says, 'Evil Merodach' is alef, alef is 'Evil'

10:50 vav is 'Vashti' - together that is zayin After that is 'Nevuchadnetzar' - that is nun Her father is 'Belshatzar' - that makes zanav, 'tail' So Rabbi Yosef Chaim says in the 'Ben Yehoyada' that the Holy One, blessed be He, exacted payment from her, exacted it from her forefathers through this tail This still leaves the difficulty that if everything began from this act of the tail then why is there no halachic attention to it at all and no halachic effect, or tradition, on this matter?

11:27 since after all everything began from this, from the tail for if you think about it, if truly nothing had happened to Vashti then he would not have killed her, and would not have looked for a queen so everything began from here, and everything ends here also this was revenge on her forefathers, and this whole matter One can explain something - this is an interpretation, of course If we look and see that on Purim the rescue of Israel is the joy we have in every generation After all, when we rejoice our joy truly is not a joy of frivolity or mockery where everyone just smiles and is happy on Purim we rejoice on Purim over the rescue for it could have, Heaven forbid - you know what was supposed to happen one need not even say it out loud

12:47 and when we rejoice every year we rejoice over the miracle that Hashem, blessed be He, did that He kept us, and left a remnant for His people Israel and saved His people Israel from the hands of the wicked and from their slander But from where do the wicked have strength and life? After all, the wicked too like Haman, Achashverosh, Nevuchadnetzar, Belshatzar, Evil Merodach from where did the wicked have the strength to come and be against the Jewish people?

13:28 From where did they have the strength and the, so to speak, that they succeed in planning wars and plots and almost lay their hands on the Jewish people - from where is this? So the answer is that this comes from baseless hatred and from the lashon hara that is among us the minority who were against Mordechai, and the minority who were against Moshe Rabbeinu and the minority who were against Rabbi Shimon against Rabbi Akiva - that same minority in every generation who were against the holy tzaddikim whom Hashem, blessed be He, sent they are the ones who give the strength to Haman to Achashverosh, to Belshatzar, Evil Merodach, Nevuchadnetzar and from the breath of their mouths and from their strength comes the power to do harm, Heaven forbid or almost to bring about annihilation this is the root, from here they have the strength and the life

14:40 What is the proof of this? Where do we see the proof? That when Mordechai the Jew walked about in the courtyard of the women's house to know how Esther was faring, he wants to know what will happen to her where she will be, what they will do with her And Esther afterwards goes and tells the king about the rescue of the king from Bigsan and Seresh, in the name of Mordechai the Jew she tells the king that there were those who wanted to kill him and then in fact it was written in the book of records before the king that in fact the one who saved him was Mordechai the Jew because she said it in the name of Mordechai the Jew it turns out that Mordechai the Jew saved King Achashverosh from those who wanted to lay a hand on the king

15:49 and this merit is credited to Mordechai, but of course in Esther's name but Esther saves the Jewish people by mentioning the words in the name of Mordechai and so from this came a rescue for all the Jewish people And if in fact, Heaven forbid, Mordechai the Jew had had no influence and she had not accepted his words or he had not wanted to bring about the rescue then, Heaven forbid... one can explain that King Achashverosh would have passed away and immediately afterward a crueler king would have risen up here of course it could have been Haman who was scheming for Achashverosh's kingship or one of the other wicked ones - and so the annihilation would have come It turns out that the rescue by Mordechai the Jew, who saved the Jewish people, came from his reflection and from his thinking

16:58 from the influence from afar: what will be the purpose of all my deeds and of what I will say, and of what I will do before Hashem, blessed be He And in every generation, when we speak words and speak well of the Jewish people, and say 'Blessed is Mordechai' which is written in the 'Machzor Vitry' in siman 250, it brings the piyut there is the wording that we say each time that it is customary to say the piyut - what is the point of the mention?

17:36 that we mention 'Blessed is Mordechai' and 'Cursed is Zeresh' Why bless a tzaddik who is no longer here? And curse a wicked woman who long ago perished in the dust? Rather, the meaning is that their wickedness still stands and exists the breath of the mouth that the wicked speak this is included in 'Cursed is Haman', this is included in 'Cursed is Zeresh' When there are wicked people who speak lashon hara then they clothe themselves in an impure chariot and they stand against the dog in the heavens they have the husk of a dog, therefore King David said 'Rescue my soul from the sword, my only one from the hand of the dog' save me from the husk of the dog, for in fact that is where all the wicked are all those wicked who speak

18:26 And when a person speaks well of the Jewish people, and praises the Jewish people then he clothes himself in a holy chariot and his speech becomes in the aspect of 'Blessed is Mordechai' then he is clothed in it and comes to be on that level There is also a beautiful interpretation by Rabbeinu Manoach, author of the 'Chochmas Manoach' on the Shas, who was famous Tractate Megillah, page 7b he writes in the Chiddushei Rabbeinu Manoach on the Shas he writes a very beautiful interpretation, that one can explain the one by the other that he says that in each one there is Haman and Mordechai that when a person envies his friend, and does not rejoice in his joy then his friend is like the aspect of Mordechai, and he is Haman who envies the honor and the glory of his friend; and the opposite

19:27 when a person rejoices in his friend's joy, then he lights up Mordechai That is to say, Haman and Mordechai are found in each and every one of us, in the heart And when a person speaks well of the Jewish people and when a person thinks well of his friend, then little by little he will leave Haman and he will take Haman out of his heart Whoever thinks that Haman is some wicked man who once lived and that we bang when we hear his name - it is not for that Haman must be uprooted from the heart, he is all the bad traits a person has all the envy, all the hatred, all the bad thoughts that is Haman, that is what must be uprooted, uprooted from the heart This is what Rabbeinu Manoach explains, that Haman and Mordechai are found

20:20 And this is what can be explained that the joy of Purim is the joy that is given to us each time to destroy and nullify the evil anew each time that every year there is a spark and an influence to destroy the evil and then the person becomes a new creation And why must we say the ten sons of Haman in one breath?

20:48 If a person cannot say it in one breath then at least he should say from 'Ish', if he cannot say it but the main thing is to say it in one breath The 'Shulchan Aruch' explains in siman 690, se'if 15 that the meaning is in order to say that they were all hanged and killed as one that they died, and nothing remained of them, and all in one moment because the evil that is in each one of us can also be nullified in a brief moment This is what one can learn that if a person has evil in him, he need not be afraid how long until this evil leaves me and how will I have salvation from Hashem after all, I go through so many ordeals and I have so many bad traits so just as we say the ten sons of Haman in one breath

21:36 to hint that we need to remember - the reason is so that we remember that they were killed and hanged as one, and all died in one death that there was no pause between the death of one and the other but they all died at one time, in one moment so what we can learn from this is that the evil and the not-good in a person, too, can be nullified from him in a brief moment, all at once one break, and a person is cut off from all the evil in him only on condition that he wants it, that a person wants to leave the evil If a person knows that he has evil in him and he wants to leave it and separate from it if he says this to himself and asks for this

22:20 he will leave this evil completely but a person who does not want to leave the evil, then he remains in it And therefore what is written about Mordechai, that he was 'favored by most of his brothers' 'favored' - 'ratzui', from the word 'ratzon', will - that they wanted him for the more we want the truth the more we will also be able to bring the truth close for a person who does not want closeness to Hashem, and does not think about the purpose what the purpose is of this whole world, of everything a person will go through only when he goes to the last day will he have to give an account before the One Who spoke and the world came to be, and stand before Him and that is the greatest fear of all the fears in the world

23:02 this is 'rejoice with trembling'; that is why 'ra'ad', trembling, also equals in number 'Mordechai' which is 274, which means the fear of Hashem that the miracle that Hashem, blessed be He, did is not only that we will remember Mordechai the Jew and Esther the Queen but that we will have the strength to wipe out the evil anew each and every year that if a person has evil, he can wipe it out he can remove it, he can nullify it And so also what we explained earlier, about the law of gifts to the poor or the half-shekel, that we say 'a remembrance of the half-shekel' if a person says 'half', he must redeem it onto a perutah and afterwards throw it away and lose it so that no harm comes of it - this one is not obligated to do

23:52 The meaning of 'a remembrance' of the half-shekel is that we want to remember something of holiness to have ourselves remembered before Hashem, blessed be He, with every mitzvah and good deed that we do with every word and thing we say about the purpose from this and for this - to have ourselves remembered before Hashem, blessed be He; and this is the thought of Purim to have ourselves remembered, in the purpose, before the holy King So the 'Me'or Einayim' explains Rabbi Menachem Nachum of Chernobyl, may his merit protect us Let us also explain the matter of the money of holiness that a person's money, 'damim', is his blood, and a person must understand when a person gives tzedakah, or gives a gift in fact there are several levels of giving I am not talking about what the Rambam (Megillah 2:17) counts about giving

24:49 I am talking about giving from the side of a person's heart when a person gives ma'aser, or gifts to the poor in the case of Purim in siman 694, which the 'Magen Avraham' brings in the name of the holy Shelah, and it is brought in the 'Mishnah Berurah' that a person should not give this from ma'aser money that with the remembrance of the half-shekel and gifts to the poor one does not fulfill one's obligation if a person gives them from ma'aser one does not give them from ma'aser And one can interpret and explain this: why, in fact, is there no giving here as ma'aser, to fulfill one's obligation with it?

25:28 because the part that is ma'aser a person must know that it does not belong to him, it does not belong to the person the part that is ma'aser does not belong to you, it belongs to On High and what is left for you - if you give from here here the giving is yours That is to say, the person's thought: that if he gives gifts to the poor and the remembrance of the half-shekel from his ma'aser why does he not fulfill his obligation with it? Because it does not belong to him because that ma'aser is not truly in his hand because from the start it is already not his he only had to give it So from here we can understand that the main essence of a person is what he gives above his strength, beyond his ability

26:17 beyond his thought, beyond his understanding and this is a giving that must be in every matter of holiness not necessarily with money, but with thought, with speech, with holy service with thought about Hashem, in Torah, in service, in tefillah, in the purpose in joy - that a person should be joyful, and give above his strength with joy And the main joy that we rejoice on Purim is that we merited to be of the holy seed of Avraham Avinu that we merited to have the holy tzaddikim who are no longer in the world we merited to see Mordechai the Jew and Esther the Queen in every generation The whole Jewish people is Mordechai the Jew and Esther the Queen When we read the Megillah and hear the story of Mordechai the Jew and Esther the Queen

27:07 each and every one of us is Mordechai the Jew and every daughter of Israel is Esther the Queen for everyone is included in Mordechai and everyone is included in Esther, because everyone is one And so when Hashem, blessed be He, spoke with Moshe Rabbeinu He spoke with Moshe because everyone was included in Moshe He speaks with Moshe, and Moshe speaks to all the Children of Israel So the great miracle that was done on Purim - with this we will also conclude we said that it began from the tail, which is a change of nature Vashti: the Holy One, blessed be He, made her grace fall in the eyes of Achashverosh of course, after that he hung up her portrait, there was the image of her likeness (Esther Rabbah 6:11) And so he searched for someone

28:00 whose grace would be greater than Vashti's, until Esther came upon whom Hashem, blessed be He, drew grace from the world of grace and so she found favor before him. But the great miracle of Purim comes out that the Holy One, blessed be He, took the grace something that had grace, like Vashti that there was no grace like hers, and turned her into ugliness and something that was, so to speak, greenish, like Esther (Megillah 13a) the Holy One, blessed be He, drew grace upon her, so that she found favor in the eyes of all And because this is a matter of modesty and a matter of 'grace is false and beauty is vain' perhaps this is the reason it is not fitting to rejoice over this and it is not fitting to make a halachic matter of it

28:49 This is an explanation of mine that I thought of, simply because otherwise it would not be possible to answer this, I think If I have hit upon the view of the great ones, then it will be a great thing that it is not possible to make something of this Let us just say something, something that is important for us to remember that we said 'grace is false and beauty is vain' that we should remember that the true grace and importance of each one of us is the beauty and splendor that is in each one of the Jewish people - this is the joy that each and every Jew is special before Hashem, blessed be He the beauty that Hashem, blessed be He, gave to Avraham Avinu and afterwards when Yitzchak came, He spoke with him

29:43 and afterwards Yaakov, and afterwards David, and afterwards Shlomo and Shimshon, and Shmuel the prophet, and Ezra the scribe, and Nechemiah and all the great ones and all the tzaddikim that Hashem, blessed be He, spoke with and gave them the light to continue and reveal His mercy in the world this is the mercy of Hashem, blessed be He how He treasures and honors and raises up each one of His people because the whole Jewish people are special. And the joy on Purim is that we rejoice that a rescue was made for the whole Jewish people and this is the joy of Mordechai the Jew and Esther the Queen that Mordechai the Jew and Esther the Queen rejoice in our rescue They sacrificed themselves - Esther the Queen sacrificed herself and Mordechai the Jew sacrificed himself, for us, so that we are here

30:29 so that we would rejoice, so that we would have hope And so when a person just jumps around and rejoices and does not know what we explained then seemingly, what is he rejoicing about? 'And of joy - what does it accomplish?' So the main joy, that we should truly rejoice which is the joy of Mordechai and Esther is the joy of the rescue of the Jewish people for this is a joy that there is hope for the whole Jewish people this is a joy that Hashem, blessed be He, loves each and every one of the Jewish people and there is hope for each and every one of the Jewish people and that no one should ever be broken and that everyone must know that there is hope and that it is possible to come out of any darkness

31:05 and that it is possible to come out of the exile, and this is the joy of Purim that even if, Heaven forbid, we are found at the very lowest level from there the Jewish people came out and were redeemed so too may we merit, with Hashem's help, to come out of this last exile and merit the complete redemption to see the kingship of our Master the Creator, blessed be He, our King at our head the Holy One, blessed be He - may He establish His kingship and cause His salvation to sprout and bring near His Mashiach, amen. May we merit the complete redemption may we merit complete mercy, may Hashem, blessed be He, gladden your hearts and may we merit a happy Purim, and may joyous occasions increase in your homes - Why must we thank Hashem that we merited, in our generation, to have the Rav?

37:50 It's simply unbelievable today, [unclear], all kinds of kabbalists and 'folded-up' kabbalists, [unclear] all kinds of Baba, Booba, Bababa Hashem is lovely! [unclear] we have such merits, [unclear] to bless They invited me to north Tel Aviv I'll tell you everything - I don't laugh [unclear] at people, but who made me laugh?

38:32 I didn't understand her on the phone. These people in north Tel Aviv say everything with 'like'. Ah, it's like this, like, like, I'll come like this, like? Like I'm [unclear], like? I didn't understand on the phone. 'Is this Rabbi Lasri and, like?' I told you, this is Rabbi Lasri, without that? I think I need to invite you to a lecture, that you come, like, like this? I'll host you at her home, like this, like? I said, if it's 'like', I can stay home - like I came, and like I spoke, and [unclear] went back home I said, no, it's not like that, like you're not coming - like you're really coming I arrived, [unclear] Rabbi [unclear] 'like' came; I said, why? I arrived [unclear], I told him, I need to make a blessing and you answer amen; [unclear] what is amen? [unclear] what is amen? I said, the blessing will be an embarrassment,

39:18 Can you make a blessing, 'Blessed are You, Hashem', like, like this? [unclear] King of the universe, like this, like? that everything, like, came to be by His word, like? [unclear] a baal teshuvah; there are two kinds of baalei teshuvah There is a baal teshuvah who has a guide, he has a rav who guides him - that's normal and there is one who becomes a baal teshuvah by himself - these are the most dangerous, bigger than Hamas and [unclear] - [unclear] By the way, first eat [unclear], By the way, [unclear], 'I can't suddenly cope with this, I'm strict.' I told him, 'What are you strict about?'

39:54 He doesn't come to the synagogue, 'Why is it open on Shabbos?' She said, 'Blessed are You, Hashem, our G-d, King of the universe, shehakol' - but what is 'shehakol'? I told her, [unclear] is an interruption; she told me, don't [unclear] me with enthusiasm. When Adar comes in, we increase in joy.

40:21 What is joy? Do people know what [unclear] is? Joy does not belong to the body. After all the research, in the body there is no joy. It's a body you cannot rely on. Can you rely on the body? I was in Canada, Canada, someone told me, I, I have money, I have everything - why do I need to become a baal teshuvah and all that? So I told him, all your money is 'limited liability'.

40:47 He said to me, why? I told him, why? Take all your money, go [unclear] One phone call - what will it do to you? 'Hello!' 'Yes,' 'This is the family doctor speaking, yes?' 'I wanted to give you two pieces of news, one bad and one worse.' He said to him, 'Start with the regular bad one.' 'We checked all your tests at the hospital - you have only one week to live.' He said to him, 'So what is worse than that?' He said to him, 'I've been looking for you for a week already.'

41:15 Inside the bus, standing next to someone who hasn't showered in forty years, [unclear], the smoke. Where did you buy this [unclear]? Where did you buy it? He just saw 'Mifal HaPais', the lottery, written - jumped out the window, jumped out the window, broke his leg [unclear]. I told him, you with the ponytail, [unclear] He tells me, honored Rabbi, he'll come in on all fours. I told him, why? Broken, crushed and finished. He told me, honored Rabbi, listen.

41:40 This is the happiest person in the world. I told him, why? He says, ten million shekels are waiting for him. I told him, so what? But he didn't get the money. He says, so what if he didn't get the money? It's enough that he knows what is waiting for him. Now, with all his problems, he is the happiest in the world. I told him, let your ears hear what your mouth is saying. A Jew who keeps Torah and mitzvos - are ten million shekels waiting for him? Forever and ever, the Holy One, blessed be He, the resurrection of the dead, Eliyahu the prophet, Mashiach ben David.

42:07 It's enough that he knows what is waiting for him. Now, with all his troubles, he is the happiest. It's enough to hear one niggun from the Rav, that's enough. A person can live a hundred and twenty years, and hear one Torah teaching from the Rav. - Amen. Amen. A good life. May He give you good bounty. Amen. [unclear] the Rebbetzin. Amen. May joyous occasions increase in your home. Amen. [unclear]. Amen. [unclear] your hearts. Amen. Amen. May you have no sorrow and no heartache. Amen. Amen. [unclear] joy in your home. Amen. Amen. [unclear]. Amen. [unclear]. Amen. [unclear]. Amen. [unclear]. Amen. [unclear]. Amen. [unclear] for a good life, for peace. There are more good things here.

42:53 And all these blessings will come upon you and [unclear] - 'and you, peace; and your house, peace; and all that is yours, peace' - to bless you and give you mercy from Heaven and all the good bounty, a good life; may your lives be with all good, of all good, of all good ... [unclear] Wow, wow, our privilege, our privilege to see you. I learned many stories about you, they told me how much [unclear] joy to the Jewish people, how [unclear], he lights up the Jewish people, gladdens [unclear], how much they love him, how joyful; how many important things they told me about him, In the last month the Rav broke a wall inside the house to widen the [unclear], so that [unclear] could come in. Beloved to Heaven and pleasant to people.

44:00 He has grace; his words are heard. He wants to make the Jewish people happy. He speaks [unclear]. And all his parables and all his words of humor, it's full of insight and wisdom and counsel and understanding. Go to his lectures. Go, rejoice there. May he have more strength and more joy to continue the springs of joy. 'And you shall draw water with joy from the springs of salvation.'

44:25 'With joy' - he draws the joy into the world. The Rav - just to see him, the Rav, how happy he is - one should be strengthened by this every single moment. To see the Rav happy, and how he thinks of blessings - every single moment there is [unclear]. They say that [unclear] the holy one, when he would say a word of humor, they would smile in the world of Atzilus. [unclear], the Holy One, blessed be He, will give the Rav a good life; may you have [unclear], may He strengthen you in health, may you have good bounty, may you have [unclear], [unclear] in the name of G-d; may Hashem fulfill all your requests, and may the Holy One, blessed be He, strengthen you, that everything [unclear] for the good, Amen.

45:14 Amen. Amen. Amen. Success to the Rebbetzin, success in all [unclear]. Come, there is food here [unclear] the Rebbetzin. Tell [unclear] also to read Psalm 22. Twenty-two. With Hashem's help, it is auspicious to read it every day, or on a day she has some meeting or [unclear]. It can be auspicious for good. It is auspicious for there to be success in this matter.

45:43 [unclear] the children, [unclear] to tell them. [unclear] to gladden the Rav, and all the good bounty. - Thank you very much, Rav, and [unclear], for your blessing.