The Yanuka Rav Shlomo Yehuda-הגאון הינוקא - ＂סוד התפילין של רבנו תם והקשר לחודש אייר וההכנה למתן תורה＂

3:04 And when the Holy One, blessed be He, saved tzaddikim, or made a rescue, then in fact salvation had already come, and those wicked ones were nullified, and their evil was nullified, and then in fact some light already began to shine, and the Jewish people were redeemed. That is how it was; the Holy One, blessed be He, always did so. And now, in fact, all the appointed ends have already passed, and time goes by, and years go by, and time, and once again, and from month to month, from year to year, and time goes by; one sees even more that a week passes, and a month, and two months, and a year, and two years, and still we are not redeemed, and so on — the whole time it goes around like this.

3:43 About this one can say that what is needed is to bring this about: to take the whole kelipah of Esav and subdue it under the feet of Yaakov. When they take Esav and subdue him under Yaakov, Mashiach will come. How can Esav be subdued? That Esav should stand facing Yaakov and be nullified before him. So now one can truly see this, that this can happen specifically only in the month of Iyar.

4:09 Only in the month of Iyar. Now it is Rosh Chodesh, Rosh Chodesh Iyar. And Rabbi Tzvi Elimelech of Dinov explains, on the month of Iyar, in the first maamar — he writes that in fact the Holy One, blessed be He, took Yehoshua bin Nun, took Yehoshua — for Yehoshua is of Yosef, that is, 'His firstborn ox, majesty is his' — and 'his ox' is Iyar — and that is why he was able to fight Amalek, through Yehoshua.

4:34 When Yehoshua fought Amalek, then it was possible to subdue him, and the subduing of Amalek was carried out; and when Amalek is subdued, then in fact the Holy One, blessed be He, will redeem Israel, and so on. For the son of David does not come until Hashem's Name is whole — [unclear] Amalek. And that is through 'Amen, yehei Shemei rabba', as is known — and Tosafos in Berachos, on page 3, side a. And it is written that in fact the wicked — their whole essence is darkness.

5:07 The tzaddikim — their whole essence is light. Doesn't everyone sing 'Light is sown for the tzaddik'? The light is with the tzaddikim. The darkness is with the wicked. When a person draws close to tzaddikim, he receives light in order to reveal his soul. Because all of a person's life, all that he travels in the course of his life, and steps, and walks, and goes around, and lives 60, 70, 80 years — maybe he will discover one time, maybe only one time, who he really, truly is.

5:38 What is he? Who is he? What is he? Nobody really knows who he is, what he is. And only when the Holy One, blessed be He, brings it about that people merit to go to true tzaddikim, to a tzaddik of truth, when there is a path of true tzaddikim in the way of Hashem, then in fact the Holy One, blessed be He, gives the person the light to discover what is hidden in him, what is found with him. That is to say, that when a person goes, he is travelling and drawing closer to himself, to the revealing of himself, to what there is here, to what is hidden in him, to what shines in him, what he is able to do.

6:10 And then one can see, and explain, that in fact this light — it is the Beis HaMikdash. The Beis HaMikdash, in fact — the Beis HaMikdash was built in the month of Iyar. On the second of Iyar King Shlomo began to build the Beis HaMikdash; in the year two thousand, Tav-Tav-Kuf-Kaf-Ches, was the building of the Beis HaMikdash. It is written in Melachim I, chapter 6, verse 1 — which the Gemara in Tractate Rosh Hashanah has on page 11, side a — it is written: 'And it was in the eightieth year and the four hundredth year after the children of Israel went out of the land of Egypt, in the fourth year, in the month of Ziv' — and the Gemara says: the month in which the radiant ones of the world were born.

6:53 For the month of Iyar is between Nisan and Sivan; it is in the middle, this month. So Rashi explains and says: Ziv is Iyar, it is light, it is a month of light; the month of Iyar is a month of light. The Beis HaMikdash was built on the second of Iyar; the Beis HaMikdash began to be built. The meaning of the Beis HaMikdash is that it is in fact the light of the whole entire world. The Beis HaMikdash is the light of all created beings, all the created beings in the world, all the created beings in the world, all the life-force of all created beings and of all who are yet to be, and the whole entire world — it is the Beis HaMikdash.

7:25 We have never seen anything in this world, ever since the Beis HaMikdash was destroyed — there is nothing in the world that can appease the Holy One, blessed be He, except that the Mikdash be built and the Jewish people return to the way of Hashem, that they crown Hashem as King. And there is no greater disgrace than this: that one sees the world being run while Hashem has no house, and He has no Beis HaMikdash, and He has no place to dwell in and no place to stay in, and people go and honor and crown a king who is not at all fit for the seed of royalty, and call him head and leader, and everyone goes after him, and the whole world goes mad with all these things.

7:54 And all this madness of the world altogether covers over the light of the month of Iyar. This month, as we said, is from beginning to end full of the Sefirah. It is the only month in which the light of the Sefirah is there on each and every day, from its beginning to its end. Not so Nisan, which is half; and not so Sivan, which is already less than half. And then, in fact, what the Holy One, blessed be He, begins to bring about, to shine — there are several aspects.

8:20 There is the aspect of regel, the foot, and there is heart and brain, and there are eyes and ears, because each one is allotted to a different half. For example — I will explain what is meant. The foot, in fact, is Nisan. On Pesach one goes up for the regel, the festival — that is aliyah laregel. Iyar is in the middle. It corresponds to the heart, which is in the middle. The heart of the world.

8:45 That is the Jewish people. It is heart and brain, which in fact is also the whole — it is the whole of the soul. As is written at the beginning of Sefer Yetzirah, that there the spirit of Hashem is found — it is already found at the top of the skull, between this covering of flesh above — there ruach hakodesh rests. A high level. Each one, according to his level, can attain more. And the still higher level, in fact, is the eyes — ears and eyes.

9:11 Ears and eyes — that is up above. Here. When I speak — thought is above them. But there is the foot, and there is heart and brain, and there are eyes and ears. Eyes and ears, in fact, correspond to the receiving of the Torah. The foot corresponds to Nisan. The foot corresponds to Nisan. And heart and brain correspond to the month of Iyar.

9:36 The month of Iyar corresponds to heart and brain. Why do I say heart and brain? Because one can say, and explain, that the receiving of the Torah, in fact, corresponds to the eyes and the ears. The eyes, in fact — as it is written in Shemos, chapter 20, verse 14, it is written: 'And all the people saw the sounds and the flames and the mountain smoking; and the people saw, and they trembled, and stood at a distance' — which is seeing.

10:04 It is written, in fact, in the chapter — in Mishpatim, in Parshas Mishpatim, in Shemos, chapter 24, the seventh verse, it is written 'All that Hashem has spoken' — and they all said: 'All that Hashem has spoken we will do and we will hear.' That is to say, as regards the receiving of the Torah on Shavuos, it is both hearing, and it is 'we will do and we will hear', and it is also 'And all the people saw the sounds'. And Nisan, we said, is the aspect of the foot, because everyone goes up for the regel.

10:31 And the time of the Beis HaMikdash, in fact, is the whole of everything. And in Tractate Shevuos, on page 16, the second side, they discuss there the laws of bowing down, of prostration and bowing, in the House of Hashem, the Mikdash — that one has to come to the House of Hashem. And whoever would bring a korban — as is known, 'for the sake of six things the offering is slaughtered', as it is written in the Mishnah in Zevachim, chapter 4, mishnah 6 — in Tractate Zevachim, in chapter 6, on the second side, side b — it is written: 'For the sake of six things the offering is slaughtered: for the sake of the offering, for the sake of the one who offers, for the sake of Hashem, for the sake of the fires, for the sake of the aroma, for the sake of the pleasing;

11:07 and the chatas and the asham, for the sake of the sin.' Rabbi Yosef said: 'Even one who did not have in his heart any one of all these — it is valid, for it is a stipulation of the court, that the intent goes only after the one who performs the service.' And then, when one comes to Jerusalem — all the service of the korbanos, everything is done in Jerusalem, in the Beis HaMikdash. Because everyone has to go up to Jerusalem. Whoever comes to Jerusalem — where does he go up to? Everyone goes up to Jerusalem.

11:34 When one comes to Jerusalem, all the Jewish people go — as it is written in Tractate Sanhedrin, on page 87, side a: 'And you shall go up' — this teaches that Jerusalem is higher than the Land of Israel, and the Land of Israel is higher than all the lands. That is to say, Jerusalem is an ascent — that everyone has to go up to Jerusalem. And the going up to Jerusalem is by way of the foot. And when the Jewish people went out from there, went out of Egypt, the Holy One, blessed be He, gave them the manna.

12:01 The manna that came down for Israel — as it is written in the Mechilta, in chapter 16, in the name of Rabbi Shimon, who says that the Torah was given only to those who ate the manna — that the Holy One, blessed be He, brought it about that the Torah was given to those who ate the manna. Rabbi Tzvi Elimelech of Dinov, in Bnei Yissaschar, on the month of Iyar, says — in maamar 1, section 3, he writes — that what the Holy One, blessed be He, brought about in all this of the month of Iyar, what the Holy One, blessed be He, brought about for this month, is that it is a month that is entirely healings. And what is the proof, he says?

12:27 That from everything the world eats — from that, people get sick. But in the month of Iyar the Holy One, blessed be He, brought it about that the manna came down, and it is healing for Israel, as it says in the Gemara in Yoma, on page 70, side b — 70, side a — where it is written that 'bread of the mighty', lechem abirim, is bread of the limbs, eivarim, which is absorbed in the limbs. The manna is bread of the limbs, which is absorbed in the limbs. And because the manna is bread of the limbs, which is absorbed in the limbs, this manna came down specifically in the month of Iyar. From this, says Rabbi Tzvi Elimelech of Dinov — who is the grandfather of the Minchas Elazar of Munkatch, of the holy Gaon of Munkatch, the author of the Minchas Elazar —

13:00 he explains that for this month an impression and an engraving was made for the generations, that every time there is healing, it is 'I am Hashem, your Healer' — that is Iyar; all the healings come down in the month of Iyar, fixed. The Holy One, blessed be He, brings it about that whoever needs healing — it comes around to him in the month of Iyar. And the Beis HaMikdash, in fact — the altar itself, the altar itself, in fact — the whole altar, [unclear], corresponds to zechirah, remembrance.

13:25 Does anyone know what it means that the altar is remembrance? Because the more korbanos there are, the more we bring ourselves to remembrance before Hashem, blessed be He — the 'keitz hamizbe'ach', so that the altar should never stand idle. All the time there should be [unclear] the Holy One, blessed be He. It is written in the prophet Yechezkel — it is written in chapter 43, in verse Peh-Vav, it is written: 'And the Harel, four amos; and from the Ariel and upward, the horns, four.' 'And the Harel, four amos' — that is the altar.

13:51 'The Harel, four amos' — that is the altar. 'And from the Ariel and upward, the horns, four' — which rises corresponding to it; the altar is Ariel. And Ariel is [unclear] who is appointed over remembrance. The more korbanos are offered in the House of Hashem, the more remembrance is made before the Master of Heaven, and then the Jewish people are remembered, and then the Holy One, blessed be He, brings around from Heaven, upon the Jewish people, remembrance. That is also, in particular, when one is occupied with the korbanos. That is when the Jewish people learn Torah, are occupied with Torah, and so on.

14:16 Tractate Menachos, on page 110, at the end of the tractate: that whoever is occupied with the Torah of the olah, and so on, it is as if he offers an olah, and so on — because then the Holy One, blessed be He, brings it about that all these matters come around, and then this abundance flows to the Jewish people. So whoever wants to make a change for himself — and especially if there is such a name, that someone is called Harel — he needs to change that name quickly, to replace that name. Every name where one is called Harel is a name for nothing; change it at once to Ariel. Just as the beginning of the verse is Harel, so one turns it into the end of the verse, which is Ariel. One changes it to Ariel — Ariel.

14:45 245 — that is zechirah, remembrance. And then it comes out better. That is, to change from Harel — one makes it Ariel, and then the Holy One, blessed be He, will make there be remembrance — instead of having this name, leaving it as it is, when it is not a good name. Altogether, altogether — that name needs to be taken out. And then the Holy One, blessed be He, brings it about from Heaven; and when there is the altar, and everyone remembers the korbanos, learns about the korbanos, and the Holy One, blessed be He, remembers the korbanos of the Jewish people, when they offer before Him — then in fact the tikkun of the feet is revealed — that everyone goes up to Jerusalem.

15:16 For a person's feet are in fact rectified — his feet are rectified by his stepping to Jerusalem, stepping to the Beis HaMikdash. He steps to Jerusalem, and everyone goes up to Jerusalem. So when he goes up to Jerusalem he merits to rectify the foot, which corresponds only to the month of Nisan. But in the month of Iyar — whoever wants to attain the healings, to receive them, he needs to rectify thought; and when one rectifies this thought, then all this thought is rectified; and when the whole matter of thought is rectified, the ziv, the radiance, of a person's face changes.

15:46 For if someone wants to change himself — as when she needed to change, as there was in Tractate Ta'anis, page 23, [unclear] — where it says 'Let Chanah become beautiful' — that she needed to become beautiful, that she had pride — and one merits to become beautiful. When it is 'let her become beautiful', one becomes beautiful: the whole root of the healings and of change to the body is done only in the month of Iyar. The Holy One, blessed be He, brings it about: from the month of Iyar everything changes. The middle of the month — that is the 15th of Iyar, and the Chasam Sofer says that it was on the 18th of Iyar.

16:10 That is in Yoreh De'ah — in the Responsa of the Chasam Sofer, Yoreh De'ah, siman 233 — the Chasam Sofer brings a view that it was on the 18th of Iyar that the manna came down for Israel. In fact we know, as we said, [unclear], in Beshalach, [unclear], that Rashi says explicitly that when the manna came down for Israel, it was — when? It came down on the 9th of Iyar, of the month. The Holy One, blessed be He, brought it about: the manna came down for Israel at this time. The Holy One, blessed be He, brought it about that this is the time the manna came down — at the middle of the month, and it stands exactly between Nisan and Iyar, at the middle of the month.

16:41 For we said that Nisan stands on the right side, and Iyar stands to its left, and after that Sivan stands, after that, the other way round — to the left of Iyar, so that Iyar becomes the right. So in fact Iyar becomes the right, and after that Sivan becomes the left, and then, in fact, when Iyar is really in the middle, all the healings come down to the world. And then the Holy One, blessed be He, brings it about that all these healings go to the aspect of the Land of Israel — for the Land of Israel has all the healings in it.

17:08 It is written in Zohar Chadash on Rus — it is written in Zohar Chadash on Rus, on page 99, side a — Rabbi Shimon says that all the rain that comes down in the world comes down first to the Land of Israel, and from there the whole entire world drinks from what is left over of it. So the root of these healings is drawn from this: that all the Jewish people receive the healing — which is all the rains of blessing — in actuality from Hashem, blessed be He. For tefillah, in fact, gives birth to the flow of the rain, which we ask of Hashem.

17:38 The flow of the rain comes down through tefillah, and all that the Jewish people are sustained by is through tefillah. And because the Jewish people are sustained through tefillah, the first abundance that comes down, to the Land of Israel, is all the blessing. It is the source of the blessing, and from there the Holy One, blessed be He, draws all the healings, all of them. And all healing comes down from the tefillah of the Jewish people, and the Jewish people eat by way of tefillah. And all that the world receives is not from tefillah — for the Jewish people pray here, with 'Barech aleinu' — so the Holy One, blessed be He, gives them less. So our abundance is more; our abundance is revealed.

18:07 But as for what is written, that all the healings in fact are drawn from Iyar — that is also the Land of Israel, for the Land of Israel, too, is all the healings. All the healings are [unclear] in the Land of Israel. But it is written that all the illnesses come through Machalas and Igras bas Machalas, who brings all the illnesses, may the Merciful One save us. And that dominion of hers — it is outside the Land. As soon as a person goes out of the Holy Land, she can harm him. That is why one needs to say HaGomel — which is done: one comes back and makes the blessing, for 'those who go down to the sea' and so on — when one comes back from such a place, which is a place that is not good,

18:36 or from any going out of the Land, or if he was of those who go down to the sea, and so on — he comes back — because she might have been able to harm him. But in the Land of Israel, says the Zohar — on page 114, side a, in the Zohar on Bechukosai, Rabbi Shimon bar Yochai says — she has no dominion there, in the Land of Israel. In the Land of Israel she cannot rule. So it turns out that she is outside the Holy Land, and she has no backing in the Land of Israel — not she and not all her band. All of that of hers — they have no dominion at all in the Land of Israel.

19:03 But the Zohar, on page 103, in the Zohar on Tetzaveh: Rabbi Shimon says that all the manna that came down for Israel at this time was in order to give them 'nahama dile'eila' — that it should be bread from Heaven — so that they would be able to receive the Torah. As for the receiving of the Torah — they would not be able to receive it without mochin. And the manna that the Holy One, blessed be He, gave to the Jewish people — this was the manna that is by way of mochin, that they received new mochin. And with these mochin that they received they were able to receive the Torah, only through the manna that the Holy One, blessed be He, brought about for them.

19:29 And the purpose of the manna that came down for the Jewish people was so that the Jewish people would be able to receive the Torah. And it turns out that the month of Iyar, which is entirely Sefirah, is entirely preparation for the receiving of the Torah. And when one merits the preparation for the receiving of the Torah — if so, it turns out that there is one foot, of Nisan. But the second part that one needs to receive — that, one needs to receive through the ears. When one makes ears and eyes, and listens to the word of Hashem, that is the preparation of the ears.

19:58 But what in fact prepares a person's soul to actually receive the Torah — that is only his heart and his mochin. Sefer Yetzirah — Sefer Yetzirah explains, in chapter 5, in mishnah 9: He made the letter Vav king over contemplation, and bound a crown to it, and combined them one with another, and with them He formed Taurus in the world and Iyar in the year. This "He made the letter Vav king over contemplation" - contemplation corresponds to thought. And so our master the Arizal says, in the discourses on tefillin, in discourse 6, in Sha'ar HaKavanos, he explains that Iyar, in fact, corresponds to the second combination of the Name Havayah, blessed be He, which one has in mind as corresponding to the tefillin of Rabbeinu Tam.

20:34 For the tefillin of Rabbeinu Tam - that is the intention of [unclear], precisely in the month of Iyar, which corresponds to what is written in Yirmiyahu, chapter 9, verse 22: "Let not the wise man glory in his wisdom, nor the mighty man in his might, nor the rich man in his riches; but let him who glories glory in this: understanding and knowing Me" - "but let him who glories glory in this: understanding and knowing" - Yud; then there comes, again, twice the letter [unclear], and then once the letter Vav, and then in fact it comes out corresponding to the tefillin - the intention of Rabbeinu Tam.

21:03 It comes out that the intention there, corresponding to the tefillin, is that of Rabbeinu Tam. So it turns out that it is in the month of Iyar that this intention comes out, in the discourses on tefillin that our master the Arizal explains, and the intention falls on this month of Iyar. So it turns out that tefillin correspond to the heart - those of the hand - and tefillin correspond to the brain - those are the tefillin of the head. So it turns out that the tefillin of the hand and the tefillin of the head correspond to the brain. It comes out that Iyar corresponds to the heart and to the brain, and the month of Nisan corresponds to the foot, and the month of Sivan, which comes after it, for the receiving of the Torah, corresponds to the eyes and the ears, with which one receives.

21:37 All that walking on foot, when everyone goes up to Jerusalem - and when one merits to truly walk and go up on the holy way, and when a person merits to go up as he should, on the right way - or as we once explained, that there is a difference in levels between people at large and the sages, and a difference among them, and between each and every one, while everyone today thinks the whole world is the same thing - so the more walking and footsteps there are, from that a person will reveal a greater light for his soul.

22:06 If a person goes and steps toward a wicked man - he travels to some grave of a wicked man, he travels to meet a wicked person - he draws upon himself a great [unclear] onto all his limbs and sinews, just by the way and just by the footsteps to a wicked man. And when a person goes up and steps toward tzaddikim, the way and the footsteps alone draw upon him great mercy, by which he can draw upon himself all the healings and the tikkunim. And then this light is revealed on the roads.

22:30 Because the roads - that is where the light is, on the way. When does a person receive all the salvation? It is all only on the roads. The roads on which everyone goes up to Jerusalem. And as we said: it teaches that the Land of Israel is higher than all the lands, and Jerusalem is higher than all the Land of Israel - which is said only on "and you shall arise and go up". "And go up" teaches about the height. What is "and go up"? What does "and go up" mean? Look in Sanhedrin, page 87a: that "and go up" means that when the Jewish people go up - go to Jerusalem - they ascend, and there is an ascent in them, and they exert themselves to go up to Jerusalem; and then "and go up" means that you go up in spirituality. For the tzaddikim are of the aspect of the Land of Israel, and they are of the aspect of the Beis HaMikdash. And the more one learns - Rabbi Merimon expounded for 22 years on the passage of the manna; 22 years he expounded on the matter of the manna. That is: how many great and hidden secrets there are in the passage of the manna. The passage of the manna - it is written in Koheles Rabbah, in the Midrash Koheles Rabbah, in section 1:

23:22 it is written, and it teaches, that the first redeemer brought down the manna for them, and the last redeemer brings down the manna for them, as it says: "Behold, I will rain down bread for you from heaven." Moshe Rabbeinu is the first redeemer; he brings down the manna for the Jewish people, and so the last redeemer will bring down the manna for the Jewish people. So it is in Koheles Rabbah, section 1; it is written at the beginning. It teaches that the Holy One, blessed be He, brings it about. So it turns out that the manna is the aspect of Iyar, the month of Iyar, which stands at the halfway point, which stands in the middle of [unclear]. Because it stands at the halfway point, this month - to its right is the month of Nisan,

23:49 which is the foot, and to its left are the ears and the eyes, which correspond to the receiving of the Torah. For everything depends on the receiving of the Torah; that corresponds to the eyes and the ears. It is impossible to receive the Torah without hearing or without seeing what Hashem adds. To hear the Torah, to understand it, to receive from it - that is only when a person can receive the Torah in lowliness, when he humbles himself, when he truly wants to receive it; then he can receive the Torah.

24:14 And that, in fact, is what our master the Arizal explains: that this intention is precisely through the tefillin of Rabbeinu Tam. For the tefillin of Rabbeinu Tam are in fact greater and higher mochin than Rashi's. As is known, the tefillin of Rabbeinu Tam are of a greater level than the tefillin of Rashi, and that is why one does not make a blessing on them. The Ateres Zekeinim brings, in siman 34, [unclear], that one does not make a blessing on the tefillin of Rabbeinu Tam. Why? The level of the tefillin of Rabbeinu Tam is higher. On the tefillin of the head one does not make a blessing, because it is higher than that of the hand.

24:44 And the tefillin of Rabbeinu Tam are in fact higher than Rashi's, and therefore one does not make a blessing on them. But what, in fact, is the thinking - to understand it at all: after all, there is Rashi and there is Rabbeinu Tam. As to the level of the tefillin of Rabbeinu Tam [unclear]: Rashi is the halachah. Rabbeinu Tam is in dispute; it is not the halachah. For the Gaon of Vilna did not hold so, to put on the tefillin of Rashi. He did not put on Rashi - he did not put on Rabbeinu Tam. Rashi he did put on, yes.

25:09 This is brought in the sefer there - in the sefer Keser Rosh. The sefer Keser Rosh, at paragraph 14. There it is written [unclear]: "I heard" - Rabbi Yisrael of Shklov, the disciple, the author of Pe'as HaShulchan, in Taklin Chadtin - he writes that he heard from the Gaon Rabbi Chaim of Volozhin, that Rabbi Chaim of Volozhin asked the Gaon: why, for what reason, does he not put on the tefillin of Rabbeinu Tam?

25:35 What is the reason that the Gaon says not to put on the tefillin of Rabbeinu Tam? He said to him: If I put them on, I need another 64 - Samech-Dalet - approaches, another 64 approaches in order to put them on; so I would have to follow all the sixty-four approaches. So he says to him: What are the sixty-four approaches? He began to explain to him that the dispute between Rashi and Rabbeinu Tam - they disagree. This one says from the right, and this one says "Vehayah Im Shamoa". It is there, that it is "Kadesh" and "Vehayah Ki Yeviacha" - in Tractate Menachos, page 34b, six lines from the bottom: The Sages taught: What is their order?

26:05 "Kadesh Li" and "Vehayah Ki Yeviacha" on the right, and "Shema" and "Vehayah Im Shamoa" on the left. So it says: "But it was taught the opposite!" - what does that mean? So Abaye said: "It is no difficulty: here it is from the right of the one who puts them on, and here from the right of the reader" - that one does it the other way round. And from here, in fact, all the Rishonim divide. That is where the source of the sugya is, and of the dispute between Rashi and Rabbeinu Tam. Rashi and Rabbeinu Tam, in fact - you should understand: Rabbeinu Tam did not simply disagree with Rashi.

26:29 Rabbeinu Tam actually relies on Geonim who were before him, as is brought in the Mordechai, in the Laws of Tefillin, in siman 969, the Mordechai brings, in fact, that one who practiced like Rabbeinu Tam was, in fact, Rav Hai Gaon, the son of Rav Sherira Gaon. The practice of Rav Sherira Gaon was to put on the tefillin of Rabbeinu Tam; and Rabbeinu Chananel, and the Yere'im - many, many great ones - and the Rif also practiced so; this is as the approach of Rabbeinu Tam.

26:58 The approach of Rabbeinu Tam goes back to the Geonim; it is as the approach of Rabbeinu Tam, which is that of the Geonim. Now, Rabbeinu Tam altogether - what does Rabbeinu Tam rely on? Rabbeinu Tam, who was holy of holies, who was the grandson of Rashi - everyone has heard - there is no one today who has not heard of Rabbeinu Tam or of the tefillin of Rabbeinu Tam; everyone has heard of the tefillin of Rabbeinu Tam, that it is a great level and of great importance. Rabbeinu Tam - there were two Rabbeinu Tams. There was the famous Rabbeinu Tam, Rashi's grandson, and there was Rabbi Yaakov of Orleans, may his merit protect us, who is also called Rabbeinu Tam, the holy Rabbi Yaakov.

27:30 He passed away on the 19th of Elul, in the year 4949. That was his passing; and they murdered him in the time of King Richard the First. He was murdered, and they did a great [unclear] to him - really, what they did to his things. They caused him great suffering, and they humiliated him; he went through many troubles. He was holy of holies. And there are in fact halachos in his name in the sefer Hagahos Maimoniyos, in chapter 6, halachah 3 - what the Shulchan Aruch ruled in Orach Chaim, in the first siman, se'if 5, regarding what applies to the public, if there is [unclear], if they want to go and light - if there is now some great cold, in cold lands, and there is danger - then a fire may be lit by a non-Jew.

28:12 When one goes to a non-Jew - he is not a Jew - and tells him to do the lighting; so the Shulchan Aruch brings it, it comes in the Shulchan Aruch. The root of this is in the name of Rabbi Yaakov of Orleans. That is its source - the Hagahos Maimoniyos. That is chapter 6, halachah 3; that is its source. That is to say, he was holy of holies, and he was a very, very great gaon, and he was the greatest of his disciples, and a foremost disciple of Rabbeinu Tam. There were several foremost disciples - also the Ri HaZaken, Rabbi Yitzchak ben Rabbi Shmuel the Elder, of Dampierre, may his merit protect us - he too was the disciple, the famous Ri HaZaken; he too was a disciple of Rabbeinu Tam. He eulogized Rabbeinu Tam.

28:42 He says that when Rabbeinu Tam passed away - this is what he said - [unclear] of the world. He said: "and the Tablets were broken." Rabbeinu Tam - he was holy of holies. There is the responsa of the Rivash, of Rabbi Yitzchak bar Sheshes. In the responsa of the Rivash, of Rabbi Yitzchak bar Sheshes, he says something - in siman 394 the Rivash, Rabbi Yitzchak bar Sheshes, writes that Rabbeinu Tam, he says, was like the Rif - so he says: he was like Rabbeinu Chananel - for Rabbeinu Chananel is the last of the Geonim, the teacher of the Rif - he was like the Rif, like Rabbeinu Chananel and like Rashi, and more than them, he would say; and he was greater than them in reasoning and pilpul, and the power of his Torah was more than theirs, he says.

29:21 So he says: that he was more of a gaon than the Rif and the Rivash together - he was greater than them, Rabbeinu Tam. In reasoning, in power and in Torah - that is what the Rivash writes about him. He says that all the sages of Israel who are found today are like the peel of a garlic before him, before one like Rabbeinu Tam. He says: and they cannot be compared with him - like a sesame seed against one of his disciples. And that is how the Rivash describes him. Understand how much - Rabbeinu Tam is not just one more opinion: "well, a grandson of Rashi, so Rashi is more, Rabbeinu Tam is less."

29:51 What? Go ahead. - You have, for example, the Gur chassidim, who are particular about the tefillin of Rabbeinu Tam, but on Motza'ei Shabbos they do not do as Rabbeinu Tam. - There are many opinions from Rabbeinu Tam. There is also the ink - if the writing is done with ink of gallnuts. In Tosafos, in Shabbos, page 23b. - And one who holds like Rabbeinu Tam [unclear] - I can't hear.

30:24 - One who goes by the approach of Rabbeinu Tam, he thinks that he is holy, [unclear], he also thinks - I think, maybe there is some other reason - he needs to go with him all the way, on Motza'ei Shabbos too, according to Rabbeinu Tam. And there are those who do not [unclear]; they go with the tefillin but ignore it. There are times when one must be concerned for Rabbeinu Tam, for their stringency. - The one who held this way, as you say, is the holy Gaon Rabbi Yoel of Satmar.

30:51 [unclear] Rabbeinu Tam - for him he was the Urim VeTumim. He went like Rabbeinu Tam. In matters where it is a stringency, he was stringent like Rabbeinu Tam. But each one can do as he does, for the Gra too held like you. Rabbi Shlomo Zalman Auerbach - but it may be that - he brought in the name of the Gra that the Gra, one of his reasons for not needing to put on Rabbeinu Tam is that with a mitzvah from the Torah, one does not need to fulfil it according to several approaches. One fulfils it with one approach. And so the Gra did not hold that one needs to fulfil it with Rabbeinu Tam, according to several opinions.

31:17 That is why he said to him: there is no need to put them on. And he brought there, in his pilpul with Rabbi Chaim of Volozhin - he said to him that the view which holds that in the tefillin one puts on it goes from the left, from the four-headed Shin - "Kadesh", "Vehayah Ki Yeviacha", "Vehayah Im Shamoa", "Shema" - that corresponds to Rabbeinu Tam. Rashi says exactly the opposite; for it is the "Vehayah" passages in the middle - that is what is between them. In the introduction to the Tikkunim, the Tikkunei Zohar - Tikkunim, page 9b - there it is written - and Zohar Pinchas, page 258a - that it is written: the "Vehayah" passages in the middle, the "Vehayah" passages in the middle - that one makes it so that "Vehayah Ki Yeviacha" and "Vehayah Im Shamoa" are joined in the middle.

31:53 For then "Shema" and "Vehayah Im Shamoa" go - one does them from the left, from left to right of the one who puts them on; and after that, "Shema" and "Vehayah Im Shamoa" - that is from right to left of the one who puts them on. But you, the reader, in fact - for you it is from right to left and from left to right. Now, this is the approach of the Raavad. The Raavad held that the first Baraisa, [unclear] Rabbeinu Tam, is from left to right; the first Baraisa is from right to left - that is the approach of the Raavad. The Raavad held this way; that is the Shimusha Rabbah.

32:18 And so brought the Shimusha Rabbah - that is Rav Sar Shalom Gaon. Rav Sar Shalom Gaon held this way - that one does as the first Baraisa, [unclear], in the Shimusha Rabbah. And it is against Rashi; and there are several approaches in this within the Raavad himself. Also, to place the parshiyos as they are. Or - the view of Rabbeinu Tam was that all the scrolls must be lying flat, the parchment placed lying flat; in Tosafos, in Tractate Menachos, page 33a, it brings, for all the parshiyos, the rule that Rabbeinu Tam held that everything must be done lying flat.

32:44 So then, whether one must place the parshiyos inside them lying flat or not. For when one writes the parshiyos joined together, [unclear], "Kadesh" and "Vehayah Ki Yeviacha", in the way they are written in the Torah, then he goes to "Shema" and writes it, and after that he goes to "Vehayah Im Shamoa". In the way they are written - that is how he writes: he leaves an empty column, goes on to write, and comes back. After that, because he does it this way, then what one is indeed stringent about - and truly it is good to be stringent - is that one who is not a scribe, and does not put on Rabbeinu Tam - there is a scribe - that is, he does not put on Rabbeinu Tam, but he writes Rabbeinu Tam: do not buy from him.

33:16 That, yes. It is better that you be stringent and not buy from him. Because he is a scribe, and he says that he does not put on Rabbeinu Tam, and he writes - he wants to write now, so he writes for you. So do not buy Rabbeinu Tam from him. One who writes Rabbeinu Tam - buy Rabbeinu Tam from him. One who does not write Rabbeinu Tam - do not buy Rabbeinu Tam from him. Puts on - yes. And there are those who do the opposite. With Shabbos, [unclear] according to Rabbeinu Tam, they are particular about Rabbeinu Tam, but with tefillin they are not particular about Rabbeinu Tam.

33:48 A good and blessed thing. Especially on Yom Kippur, when it is fitting to be concerned for the view of Rabbeinu Tam. Regarding Rabbeinu Tam - the stringencies of Rabbeinu Tam - many of the Rishonim, the Meiri, for example, on the ink of gallnuts. The ink of gallnuts, which is made on the leaves - there is some kind of build-up of all sorts of these growths on the leaves, insects - and they take the ink, they make it from the leaves.

34:15 In fact, there are several opinions on this, in the writing itself as well. According to the Rosh and the Rambam, if one writes with ink from the smoke of wood, which has to be mixed - if one mixes in kankantum and gallnuts - according to Rabbeinu Tam it is invalid; according to the Rosh and the Rambam it is valid. So there are all sorts of fine points like these; if it were - and so too to put on all the approaches - that is one of the reasons the Gaon of Vilna did not want to.

34:39 For if it is in the ink as well, then the Gaon held that in the ink too one must go this way. And if the Gaon held this way, then one must go by the first Baraisa, from the right, as the view of the Raavad, both in Rashi and in Rabbeinu Tam. That is the Gaon's reasoning. So if that is the Gaon's reasoning, who can come now and say that he has fulfilled his obligation? So the Gaon said: I do not want to put them on, and that is that. That is the view of the Gaon of Vilna. But there were many great ones who did not hold like the view of Rabbeinu Tam: the Rashba.

35:05 In part 1, siman 639, the Rashba says, "My view inclines" - so he writes; it is a short responsum. He writes: "My view inclines after the Rosh and the Rambam." The Rambam, in the Laws of Tefillin, chapter 3, halachah 5, also brought it as the view of Rashi. That is the view of Rashi; they did not go by the view of Rabbeinu Tam. These are the great ones; this is the holy Rambam. This is no small thing. Rabbi [unclear] the First, the Shibbolei HaLeket, Rabbi Simchah - many great ones of the Rishonim held precisely like the view of Rashi, and did not go by the view of Rabbeinu Tam.

35:36 So what - will a person come now and say that he does not put on Rabbeinu Tam, or that... Rashi? You have no one to rely on. One who goes by Rabbeinu Tam, who wants to put on Rabbeinu Tam - one who wants to put on Rashi - one is obligated to put on Rashi. For the Shulchan Aruch, in fact, in siman 32, ruled - one who has gallnuts or not gallnuts, there is this ink or that ink. And in siman 34 he wrote: "One who fears Heaven will fulfil the obligation of both." So Rashi one must put on; Rabbeinu Tam - one who wants to act with piety; and it is fitting, too, that everyone put on Rabbeinu Tam, for the level of the tefillin is very high. And the Shimusha Rabbah - that is two fingerbreadths by two fingerbreadths, as the approach of Rashi. But the view of the Raavad is the first Baraisa from the right, also as the view of [unclear] - as they say, Rabbeinu Tam; that is to say, both in Rashi and in Rabbeinu Tam, only the parshiyos from the right.

36:16 One does them from right to left. Now, one who wants to fulfil his obligation according to the view of the Gra should do as the Gaon says - do everything, from right to left, or, like, left to right, around the parshiyos, and then you will have fulfilled it, by the way; and let each one do so. Now someone will come who wants to go according to the holy Rebbe of Komarna, the Gaon Rabbi Yitzchak Eizik Yehudah Yechiel Safrin of Komarna - in his sefer Shulchan HaTahor he rules that one must make a blessing on the tefillin of Rabbeinu Tam.

36:43 He brings many proofs. A Komarna chassid will go by that. Is he crazy? You said that you... There is logic; one needs to know how to understand these things. This is the Gaon of Komarna - they had a practice, and he put on Shimusha Rabbah. Many great ones did not practice putting on the Shimusha Rabbah. Because it is a practice of piety, they did not want to, [unclear]. And at some point it spread - Rabbeinu Tam, everyone already puts on. Now everyone puts on Rabbeinu Tam. But to come and say now, from the side of whether someone is worthy or not worthy, in thought, and to divide between this and that, or to go by Rabbeinu Tam or to go by Rashi, by the approaches - or in the shofar blasts of Rosh Hashanah that are done -

37:18 I cannot tell you. Of course it is fitting that whoever can go and put on Rabbeinu Tam - it is fitting that everyone put on Rabbeinu Tam. Rashi and Rabbeinu Tam. And especially since it was our master the Arizal who said of this level that it is great, and there is none higher than it; and there are great levels in this, and it corresponds to the mochin; and one receives them together - Rashi and Rabbeinu Tam are Chochmah and Binah. A person puts on Rashi and Rabbeinu Tam and receives Chochmah and Binah, and there is a level in this.

37:43 A great level, yes? - Together? - Together - I don't know. Each one will do as he does. I am not saying together. I did not say together. I did not say. I said that it is one, and one. Each should do according to his custom. One who wants to put them on together should put them on together. One who does not want together - I am not going into that now, whether together or not together. There were many great ones who put them on together; they said that those who do not put them on together - it is as if he did not put them on, so each one - we will not go into it - each one should put them on however he wants; the main thing is that he put on Rashi, the main thing is that he put on Rabbeinu Tam. And the Holy One, blessed be He, in His tefillin -

38:15 in the responsa Min HaShamayim of Rabbi Yaakov of Marvege, in siman 3, Rabbi Yaakov of Marvege brings that the Heavenly Court [unclear]. What is the law of the tefillin? So they said: the "Vehayah" passages [unclear] Rabbeinu Tam - such are the tefillin of the Holy One, blessed be He. That is Rabbeinu Tam - very high tefillin. These are not tefillin that now... there is a great level in them, and very great kedushah, and very great elevation. But let us return to our subject.

38:40 That is our subject. What I want to explain is something else entirely. Let us return to our subject. These are fine questions; he asks sharp things. This level of mochin, of the tefillin of the hand and the tefillin of the head, which, as we said, in Iyar one receives through the tefillin of the hand and the tefillin of the head - and when a person is in fact now in the Shacharis prayer, or he is praying the Minchah prayer, and he prays to the Holy One, blessed be He, with all his heart, with all his strength, with all his sinews he prays to the Holy One, blessed be He - in thought, in speech and in deed alike - and directs all his limbs and all his sinews and all his strength in the tefillah -

39:20 for that is truly the service of Hashem, to direct all the heart to the tefillah - until, in fact, there is drawn - the Holy One, blessed be He, brings upon him [unclear] the inner holiness that is in the tefillin, which is the way of "Kadesh", "Vehayah Ki Yeviacha", "Shema" and "Vehayah Im Shamoa" - that a person goes on the right way, according to the order of the parshiyos of the Torah; for on this too they do not disagree - Rabbeinu Tam [unclear] - on the order [unclear] of the placing. So Rav Chananel said in the name of Rav: if one placed them not in their order, they are invalid. If it was not in order - if you do not place the tefillin - the parshiyos - in order, they are invalid.

39:49 Now, the invalidity of my not having placed the parshiyos in their order - their order - is the invalidity from the Torah or Rabbinic? There is a dispute about this. The Yeshuos Yaakov, in siman 34, says that it is from the Torah. The Radbaz, in part 1, in siman 310, the Radbaz brings that it is a prohibition from the Torah - that it is from the Torah. If you changed the order of the parshiyos and did not place the parshiyos as required, it is from the Torah.

40:14 What is the practical difference, in fact, between from the Torah and Rabbinic? If in fact we hold that the way of the writing - for on this too Rabbeinu Tam and Rashi do not disagree - what Rashi says, holds, is "Kadesh", "Vehayah Ki Yeviacha", "Shema" and "Vehayah Im Shamoa". Rabbeinu Tam: the "Vehayah" passages in the middle - "Vehayah" and "Vehayah" - that the two of them be in the middle. And see what a beautiful inner meaning there is here. It is not for nothing, what the Rishonim disagree about among themselves. There is something here, a very great [unclear].

40:38 that one can think about and explain - about this thought. So let us bring out a new insight. Everything the Holy One, blessed be He, brings about for us is only when a person reaches a complete level - that is, when he rectifies his feet, when he rectifies his brain, rectifies his heart.

41:04 These are the main limbs. The main ones: a person's feet must be rectified, for it will not help a person or benefit him - even if he [unclear] everything in the world - but if his feet are not rectified, it will not benefit him at all. his feet - that he walks to the right thing. For in Tractate Sukkah, page 53a, it is written: "A person's feet are his guarantors" - the feet [unclear] are guarantors for you. that wherever you go, the feet will be guarantors for you.

41:29 It turns out that a person's foot - when he walks [unclear] and is rectified - and the testimony - that it be true and rectified testimony - they are guarantors for him. So that is one testimony. So that is the rectification of the feet; that is one rectification. One rectification is this one, of the feet, which he rectified, in that he walks only on the right way - both to holy ones and to tzaddikim, and to the way of the Torah and to what is needed. These are guarantors for him - that is the foot. This is the way of the foot, the rectification of the feet.

41:55 But the second thing corresponds to the heart and the brain. A person's heart and brain, in fact - that he subjugates his heart and his brain to Hashem, blessed be He, and he gives the Holy One, blessed be He, the heart and the brain - with all his heart, with all his soul and in all matters, with complete self-sacrifice - then he gives Him, the Holy One, blessed be He, both the heart and the brain. In the matter of hearing and of seeing - that is the keeping of the mitzvos and the contemplation of the mitzvos.

42:20 For many people are afraid of bad thoughts, but they do not know that the bad thoughts themselves do more harm than the outcome that will come with the bad thoughts. That is to say, it is much more than what people are afraid of. They are afraid of a bad thought; they think, maybe something bad will happen, maybe something bad will happen - but they do not know that the very fact that they think bad at all is a greater harm than the bad that can happen. Because, since the bad does not come out into action, it only stays in the realm of thought; it is hidden, so in fact it is impossible to nullify it.

42:52 Therefore this is the severity of the blemish of the covenant, that it is more severe than murder. For in murder it becomes something like - destruction. But there is some ascent to some world - from this world to the World to Come. But [unclear] - where there is a blemish of the covenant, may the Merciful One save us, and people move far from Hashem, and as this generation, may the Merciful One save us, is moving very far away, then in fact it goes down lower and lower, and there is no one to comfort; it is impossible to redeem it from there. And therefore the blemish is more severe; and this is the secret of thought.

43:19 And therefore He made the letter Vav king over thought; for this Vav in fact corresponds to the rectification of Yesod. And the rectification of the thoughts in Iyar - one must make a rectification for the blemish of the mochin. The whole Counting of the Omer must be holy of holies. Each and every day must be holy of holies until the receiving of the Torah - corresponding to thought. ...for the rectification of thought, in fact; then an elevation comes about, and then, in fact, the radiance of a person's face changes. He rectifies the radiance of his face - to the point that one can transform a person who is all wounded, all sick, all stricken with boils, all problems, [unclear] and blotches, and all his appearance, with all his problem - whether a man or a woman - in the month of Iyar, whoever prays about this day by day can see a miracle,

43:59 for all the healings are stored away in this month, and it is possible to heal all the scars and all the sick, on the side of the body; but on the side of the soul, even more and even more - all the more so. For if, on the side of the body, the Holy One, blessed be He, brings it about that in the month of Iyar such a healing is done, all the more so that in the month of Iyar too one can bring about salvation - healing for the body and the soul as one; that in the month of Iyar one can bring about all the healings, every one of them, especially since the Holy One, blessed be He, brought about the falling of the manna, which came down in the middle of the month,

44:28 and especially since the manna comes down in the middle of the month, and the Holy One, blessed be He, "rains down bread for you from heaven", and all the healings come rolling, and [unclear] to the Jewish people - which is on the right, as we said - which is on the right: "Kadesh" - "Kadesh" and "Vehayah Ki Yeviacha" - on the right of the one who puts them on; whoever stands to the right of the reader - now I am reading - so on the left side is the four-headed Shin - four heads - there is "Kadesh" - "Kadesh" and "Vehayah Ki Yeviacha" on the left, at the four-headed Shin; and the three-headed Shin - there, in fact, if it is Rabbeinu Tam, then "Shema" is there, and if it is Rashi, then "Vehayah Im Shamoa" is there,

45:04 and [unclear] "Shema" and "Vehayah Im Shamoa", to the end. And this Shin of [unclear] - the four-headed Shin, of four heads - The whole essence of the tefillin, in fact, is to bind us - that we are different from [unclear]. This is in the responsa Beis David, in siman 20 - it is written there that the meaning of the name 'tefillin' altogether - also Tosafos in [unclear], page 34b - is "And we are distinguished, I and Your people": distinction - that we are different from the non-Jews, that we have no connection to the non-Jews, that we are separated from the non-Jews, that this is the meaning of tefillin: that we here are of the Jewish people, that we are far away, and we have no connection at all to the non-Jews.

45:40 And because we are far from the non-Jews and have no connection at all to the non-Jews, and we are separate from the non-Jews and we are not bound to the non-Jews, our tefillin are on a higher level than the non-Jew. For the non-Jew is on the level of smallness, and we, only through tefillin, can make a distinction from the non-Jew. But when a person is without tefillin, Heaven forbid, and there is no covenant, Heaven forbid - then, may the Merciful One save us, he has the image of [unclear] among us.

46:06 And when there is the covenant and when he has tefillin, then he rises and is elevated, and he is not in the category of an animal; he goes out of the category of an animal into the category of a man. And when he goes out at once from animal to man, then he in fact rectifies, and he can go up to Jerusalem. For the animal has to be brought - he does not need to bring himself. But when a person understands and draws close to Hashem, only then can he rectify all the aspects, every one of them. And then, in fact, one can rectify the eyes of the tzaddikim, that all the healings are drawn down to the eyes of the tzaddikim, and one destroys and nullifies the whole Sitra Achra, all the kelipos, the whole kelipah of [unclear].

46:44 The kelipah of Esav and Edom and Yishmael is nullified, and they have no hand to rule over the Jewish people; for all the rule of [unclear] comes only from our eyes and our ears - as much as our ears listen to the counsel of the inclination, may the Merciful One save us. As it is written in Tractate Sotah: those who set their eyes - like Uzziyahu and like the serpent - set their eyes on what was not theirs; in the end, even what they had... 25 years - he wanted to be Kohen Gadol; in the end he was stricken with tzaraas 25 years; he sat in the house of isolation [unclear]; but he had no rectification at all - [unclear], all of him a metzora.

47:18 Therefore the rectification was through Yotam - for 'a son is his father's leg' - that the son can rectify all the mochin, every one of them. the continuation of the child, the holy seed. Your understanding is your ears. When you say "Hear, my son" - that you keep the instruction - you hear with the ear. So the Holy One, blessed be He, says: your rectification is through your son. If your son is not on the way as he should be, and you do not protest to him about it - you are not distressed, or you are glad of it, and you foster it, and encourage it, and it does not bother you - you have no share at all in the way of the Torah in completeness.

47:50 Whoever does not protest over something that moves away from the Torah, or where there is lashon hara, they [unclear] the ears; and where there are forbidden sights, they ruin the eyes; then again the feet and the ears are damaged. And when they go to forbidden places, they again blemish the feet. And when they do not put on tefillin, then again the heart is blemished, and the brain is blemished too. And if they also think, "I did it - my strength and the might of my hand have gotten me wealth", and they say, "We did it" - and woe to us, that they attribute something to themselves - then this too is a blemish in the heart and a blemish in the brain.

48:19 For who gave you this? Who brought you to the place that is the delight of our fathers? That is the Land of Israel. We received it from generation to generation already; it has nothing to do with them at all. It is not seventy years. What seventy years? What are they talking about? So they blemish the heart too, and the brain is blemished, and they stray after the ears and after the eyes, for they both listen to lashon hara and blemish the feet, going to forbidden places in the world, for the whole world is going to madness, going to madmen, and this whole way of the world today is [unclear], and all kinds of people rise up who hide the light of Hashem, blessed be He, and conceal the light of Hashem; and then, in fact, the light of Hashem, instead of rising and blossoming and growing

49:00 and everyone seeing the light of Hashem - it goes on shrinking and vanishing. And then the whole world is in darkness and sadness and sorrow and gloom, and no one [unclear] with vitality, and they do not understand the joy, and they do not understand what Hashem, blessed be He, does for them. And it becomes sorrow for each one, and everyone is in sorrow, and the whole world is in madness, and no one believed so, and no one understands so, and they do not understand the world at all - what the Holy One, blessed be He, brings about. And all this is only because the three things are damaged.

49:27 And only when a person guards his feet, and he walks... And we see: Rabbi Yechiel Michel of Zlotchov, the holy Maggid of Zlotchov, the son of Rabbi Yitzchak of Drohobitch, who was holy of holies - he recounted, before he passed away - He passed away at the age of 55. And he said - he recounted - he began to number and count [unclear] - what he was counting, before he passed away: "I am counting and numbering all the steps that I have stepped in this world." So he began to number and count all his steps in this world - that he did not take a single step in vain, not even one step in vain, not even one step, not one single one in vain.

50:01 For in fact, the moment one steps in vain, Heaven forbid, then all the blessings go to Esav instead of going to Yaakov. For the race between Yaakov and Esav was over the blessings. Yaakov ran to go in and receive the blessing before Esav, and Esav at once ran to the field to hunt game, and then he comes back right after Yaakov. And this is the secret of what the Sages said in Tractate Berachos, page [unclear], that it is forbidden to benefit from this world without a blessing. And then - what is his remedy? Let him go to the Sage.

50:27 and only when he goes to the Sage will his rectification be done for him, for only then can he be raised from impurity to purity; only then is it [unclear] to rectify him - for they will rectify the blessings and return the blessings to Yaakov. When they return the blessings to Yaakov our forefather, then the Holy One, blessed be He, will subdue the kelipah of Esav. For the whole kelipah of Esav is because Esav was an evil man, and he begrudged Yaakov our forefather, and he was always jealous of Yaakov our forefather. So he wanted to take from him the... to look upon him for evil.

50:54 There is a very beautiful thing in the third gate of Shaarei Teshuvah, in section 160, by Rabbeinu Yonah. He writes in Shaarei Teshuvah that there are haters of Hashem - it seems to people, they think, that haters of Hashem are those who hate - one thinks a hater of Hashem is someone who hits a person who speaks of Torah and mitzvos; so they think. 'Haters of Hashem' - he says, there are haters of Hashem who keep mitzvos; they simply begrudge whoever serves Hashem more than they do.

51:21 And they do not know at all that they are haters of Hashem, these people - that they hate the Holy One, blessed be He - for they see kedushah and see purity, and instead of their eyes being for good, their eyes are for bad. He says these people are counted among the haters of Hashem: wherever there is Torah, instead of rejoicing and helping it grow, they twist their eyes, twist their faces. One must check himself whether he is a hater of Hashem, may the Merciful One save us - either he is a hater of Hashem or he is not a hater of Hashem; but there is no middle. So either you are a hater of Hashem or not a hater of Hashem.

51:49 This is called a hater of Hashem, he says. This is a new insight there: everyone says a hater of Hashem is someone who is a Nazi and hits, and [unclear] - no; a hater of Hashem can be someone who comes to the synagogue and begrudges whoever put on some beautiful tefillin, whoever prays with kedushah, whoever is good and sanctifies himself and purifies himself. It can be that you begrudge him - you are a hater of Hashem. Instead of being happy, instead of giving a hand, you go the opposite way.

52:15 So how? You are either a hater of Hashem or a lover of Hashem - either a hater or a lover; what are you? You have to decide. And we know that the source of hatred was only Esav the wicked; for Esav the wicked hated everyone, and he wanted to be the head. Therefore this [unclear] - one must [unclear] them and [unclear] them from the world. For the way to [unclear] Esav is only through when there will be the way of Yaakov our forefather - that everyone walks in the way of Yaakov and prays to Hashem; then in fact one can nullify and [unclear] the feet of the wicked.

52:51 For all the nourishment of the feet of the wicked - all their nourishment - is when we go to forbidden places, or listen to lashon hara, or blemish ourselves, Heaven forbid, with forbidden sights; then they take all this strength to themselves, and the non-Jews gain a foothold and a rising, and they gain strength in hearing and strength in seeing, and harm, and then they rule over us. And when the Jewish people walk on our way - when they go to the tzaddikim and go up to the way of Hashem - then they subdue the feet of [unclear], they subdue their eyes and nullify them completely from the world; nullify it completely, so that they will have no power at all in the world, completely; and then they are nullified with a complete, complete, complete, complete nullification. And this is what in fact one can see -

53:34 that the Holy One, blessed be He, brought about what is written about Bilaam. It is written, "The word of the man" - in Bamidbar, chapter 24, verse 3 - it is written, "The word of the man whose eye is open", about Bilaam - that the eye of Bilaam the wicked was an eye that in fact has no influence at all in the world for good; for he would work his evil eye with only one eye.

54:00 Only one eye. And all the vitality of the wicked - they have only one evil, from this one eye of Bilaam. And the second eye is the eye of Esav. For this is the eye of Esav and the eye of Bilaam. Two 'ra ayin', evil eyes, add up to the number 800. For this 400 is 'ra ayin', and another 400 is once more. And then in fact the kelipah of the wicked is nullified - which are the teeth. For it is written in chapter 3, verse 8, in Tehillim - King David says: "You have broken the teeth of the wicked."

54:27 "The teeth of the wicked You have broken" - its first letters add up to the number 800; that is twice 'ra ayin'. One 'ra ayin' is 400, and another 'ra ayin' is another 400, and 'the teeth of the wicked' - how much are 'teeth'? Shin, Reish, Shin, Reish, and another Shin, once more - 'shinei resha'im shibarta' - Shin, Shin. Yes, that is 800. Eight hundred together - that is twice 'ra ayin'; so one subdues and nullifies the kelipah of the wicked. When 'the teeth of the wicked You have broken' - then, through subduing the evil eye of Esav and the evil eye of Bilaam, then in fact their evil eye is nullified, and then Esav is nullified and Bilaam is nullified.

55:02 And then in fact one can understand that this is the secret of Chushim the son of Dan, as it is written about Chushim the son of Dan in Tractate Sotah, page 13a: it is written that Chushim the son of Dan came and [unclear] Esav, and then they did not understand at all what he was saying; he wanted to bring in Yaakov our forefather - they wanted to bury him. So Chushim the son of Dan came and struck Esav a blow on the head, and his eyes came out; the eyes of Esav came out and fell at the feet of Yaakov, and he smiled.

55:29 Yaakov our forefather rejoiced, he smiled [unclear] - that is the secret of it: that Yaakov our forefather smiled when the eyes of Esav came out and were nullified before the feet of Yaakov our forefather. And then one can understand that this is what King David says in Tehillim; this is the secret of what is written in chapter 115. It is written about the non-Jews - we say about them: "They have a mouth, but they do not speak;" "they have eyes, but they do not see;" "their feet - but they do not walk." For the non-Jews too have, correspondingly, a mouth, and they have eyes like us; but when we walk, then we subdue their mouth and subdue their eyes, and then "they have feet, but they do not walk" - for they will have all the attributes that we have,

56:10 but they will not be able to endure with them, for they will be completely nullified, and then there will be no vitality in them at all. And the smile of Yaakov our forefather is the smile of the geulah, as it is written in Tehillim, in psalm 126, where it is written: "Then our mouth will be filled with laughter, and our tongue with song; then they will say among the nations: Hashem has done great things with these." We say, "Then our mouth will be filled with laughter" - this corresponds to the laughter of Yaakov our forefather, for Yaakov our forefather laughed and rejoiced when the eyes of Esav fell at his feet.

56:35 So the secret is that the non-Jews will be nullified before the Jewish people, a nullification - that our feet will be above them. And this is only through the going up, when the Jewish people make a complete going up - which is the ascent to the place that is the Land of Israel - only then, in fact, is it completely nullified. And this, in fact, is called the tefillin of the head and the tefillin of the hand, and mochin de-gadlus, in which, in fact, a person rises and is elevated, and his preciousness is revealed. And what is written in the tefillin of the Holy One, blessed be He?

57:01 In Tractate Berachos, on page 6a, in the name of Rabbi Avin, Rav Nachman bar Yitzchak: where it is written: What is written in the tefillin of the Holy One, blessed be He? So it is written: "Who is like Your people Israel", "Fortunate are you, Israel, who is like you", "Who is a great nation", and "to set you high above" - this is written in the parshiyos of the Holy One, blessed be He. So Rabbi Yehoshua writes on this; he brings it there, in the chiddushim, on page [unclear], side a.

57:26 They also say that here too - from here they also brought Rabbeinu Tam: that what Rabbi Yaakov said - it is in the responsa Min HaShamayim - he brings that the parshiyos are reversed; they revealed that with the Holy One, blessed be He, too, the parshiyos are reversed, not in order. So the [unclear] of the tefillin of the Holy One, blessed be He, too, are as the view of Rabbeinu Tam, which is not according to the order. But there is a very great secret in this to understand, the meaning of this: what the Holy One, blessed be He, puts on in our tefillin - it is us, and we put Him on, in [unclear] tefillin.

57:52 But now see the greatest chiddush that comes to light now, to explain, for if we look at it, it is exactly what I said: what Rashi and Rabbeinu Tam disagree about is exactly what we were speaking about now. Perhaps that is also what the dispute among the Rishonim was: the inner meaning. For all the Rishonim knew the inner Torah; they learned Torah always, and the service of Hashem was in their hearts. It is not that they disagreed over this thing or that thing, or this way or that way; the dispute was over the very inner meaning: how to serve Hashem, how to come close to Hashem. For it is engraved for the generations; what the Rishonim rule is engraved for the generations; that is the meaning, that is the way - what they will engrave, what everyone will accept;

58:29 that is the meaning, that is what will remain among the Jewish people; what they will rule, what they will show - that is the way in which they will go, "and the deed that they shall do." And the chiddush is that if we look at the order of the parshiyos as Rabbeinu Tam says, then it does not come out exactly; it comes out this way and it also comes out that way. That is to say: at the beginning, "Kadesh"; we said it is the aspect of the foot. When the Jewish people go out of Egypt, that is the aspect of "Kadesh".

58:57 When we go out of the land of Egypt and begin to sanctify ourselves, as a preparation for the counting of the Omer - "Kadesh" and "Vehayah Ki Yeviacha"; "Vehayah Ki Yeviacha" is by way of the feet. For the Jewish people now pass forty years - they pass through the wilderness. And the secret of the wilderness, when the Jewish people pass through on foot, is the Tikkun of forty se'ah. [unclear] that are less than forty se'ah. It is written in Tractate Mikvaos, in the Mishnah, in chapter 8, Mishnah 1: it is written: "The Land of Israel is pure, and its mikvaos are pure."

59:25 "The Land of Israel is pure," "and its mikvaos are pure." Also, "the Land of Israel is pure" - that is mikvaos. And what is the secret of "the Land of Israel is pure, its mikvaos"? For the secret of the Land of Israel and the mikvaos is the secret of forty [unclear], which purify the whole entire world. When the Jewish people entered the Land of Israel, they entered into a mikveh. That is "the Land of Israel is pure". And "its mikvaos are pure" is that afterwards one immerses in the mikvaos that are in the Land of Israel. But the entry of the Jewish people into the Land of Israel is an immersion in a mikveh.

59:49 As soon as the Jewish people entered the Land of Israel, they were immediately purified. For that is the kedushah of the Land of Israel. The mitzvah from the Torah - as the Ramban says, settling the Land of Israel, and dwelling every moment in the Land of Israel, is a mitzvah from the Torah, a positive commandment from the Torah. And the moment one enters the Land of Israel, and fulfils it in the Land of Israel, and enters the Land of Israel, an immersion is made for the souls of Israel. But the forty years that they had before that - they needed to be in [unclear] of the Land of Israel, as Rabbi Shimon bar Yochai said in Tractate Berachos, on page [unclear], side a, who says that of the three things that are acquired through sufferings - Torah and the World to Come - the Land of Israel too is acquired through sufferings.

1:00:22 For in order to acquire the kedushah of the Land of Israel one must toil a great deal, in order to merit entering the Land of Israel, and not everyone can merit entering the Land of Israel. And a Tikkun must be made for the tribe of Ephraim: when Mashiach comes and the geulah comes and the Temple is built, then Moshe Rabbeinu is there beside the tribe of Ephraim, in order to redeem the tribe of Ephraim too and to bring them in - to merit bringing the tribe of Ephraim, which corresponds to Yehoshua, Yehoshua bin Nun, and Yosef HaTzaddik, who are the ones who can fight Amalek - which is only the month of Iyar, when [unclear] "go out, fight Amalek" - when the war was in the month of Iyar, to destroy all the kelipos, and the Sitra Achra is consumed - only in this month.

1:00:55 And then, in fact, "Kadesh" and "Vehayah Ki Yeviacha" correspond to the going out of Egypt. For we said that this is going out, and it corresponds to the foot. And the tefillin themselves correspond to the heart and the brain, which is what we say. And the ears and the eyes correspond to "Shema" and "Vehayah Im Shamoa". Corresponding to "Shema" - that is a parshah after that. As Rashi says, corresponding to "Shema" are the ears. "Vehayah Im Shamoa" - that corresponds to the eyes, for we said that the main thing is to fulfil the mitzvos in deed. It is like "and all the people saw the voices" - that is the secret of the seeing, of seeing the voices. Who can see voices? What does it mean, to see the voices?

1:01:29 That they see in actuality the seeing of the voice - that for them the voice is in fact the thing that is revealed. For voice and hearing - the matters of seeing and hearing - are "you will hear" and "you will see", as the Zohar and as the plain meaning These are two opposites, but what is in this is in that, and what is in that is in this. For this says, in fact: "revealed, concealed; and concealed, revealed", which is the first Baraisa from the right and the first Baraisa from the left, as the Raavad holds.

1:01:54 That is why the Gaon did not want to put them on. For in fact the two things, in fact, are hidden, and because I do not have the mind to grasp them, I do not want to practice like them - that is what the Gra said. So shall I put on sixty-four? I cannot; I have not yet reached it. So he said that he will reach [unclear], in Heaven; he will ask so many questions on Rabbeinu Tam - it interests him what his answer will be - and that is why he does not put them on. So said the Gaon: that he has so many questions to ask on Rabbeinu Tam, in Heaven, when he arrives, on the order of the parshiyos. But if I look at this - the Land of Israel: the Jewish people entered the Land of Israel and were purified,

1:02:28 and their immersion was in the Land of Israel - it is an immersion from impurity to purity, [unclear] in Egypt. And then the Mishnah of "the Land of Israel is pure" is understood: for then, immediately, they entered. But what they would immerse afterwards - Ezra's enactment of the immersions - that is "its mikvaos are pure", and corresponds to the second half of the Mishnah. So the Jewish people - all of them will be purified in the Land of Israel. The immersion raised them from impurity to purity; and so one makes the immersion of Shavuos that is spoken of, that one goes at the morning watch to do the immersion.

1:02:54 And then the immersion, in fact, which is done in completeness, and the immersion having been made in thought, which is a very high contemplation - then "Kadesh" and "Vehayah Ki Yeviacha" are understood: that there is a sanctification of the foot, "Vehayah Ki Yeviacha" - the feet are rectified through all the steps in the wilderness, and the journey, and the splitting of the Red Sea. For from when Israel went out of Egypt until they reached the Land of Israel, that is the Tikkun of the feet. In the wilderness: the journeys, and walking, and the forty-two journeys, and the splitting of the Red Sea - and all of it is through the foot. And the Holy One, blessed be He, seemingly could have done a great wonder, or there could be some Midrash that would say, or something that our Sages [unclear],

1:03:28 that the Jewish people traveled on horses and mules, and at the sea [unclear] they fled on horses and on donkeys and on camels, and did not tread and did not walk and did not step. It mentions nothing of the kind. Rather, all that the Jewish people walked was on foot; they walked on their feet, and their self-sacrifice was through the foot, which is the forty-two journeys, for the whole secret of the journeys, until they entered the Land of Israel, is purification and ascent from impurity to purity; for when they were purified and rose from impurity to purity - this thought and this ascent, that they were raised from impurity to purity and immersed in the Land of Israel - the foundation of all the purification is "the Mikveh of Israel, Hashem", [unclear], initials of "mi yam", which rises and is sweetened in the upper Binah,

1:04:12 and there, at the root, all its judgments are sweetened. So when one actually enters - oh, it is abundance - when one enters the Land of Israel in abundance, all the raging waters are nullified. No, no, water does not help, it does not help. That is what [unclear] - one needs to add - that is it. If now it is finished. Now, what happened: the Jewish people immersed in the Land of Israel - when they entered the Land of Israel, an immersion was made, and an ascent from impurity to purity; and when an immersion was made, and an ascent from impurity to purity, then here, in fact, came the "Shema" and "Vehayah Im Shamoa".

1:04:46 But if I say "Shema", the meaning is that I must hear with my ears, and also see with my eyes - that is "Vehayah Im Shamoa". For there is a doubled expression between "Shema" and "Vehayah Im Shamoa"; it is a doubling. For "Shema" is one; "Vehayah Im Shamoa" is once again - and why hear what I heard? But [unclear], in fact, the unification of "Shema" and "Vehayah Im Shamoa" - these are two different things. For "Shema" is the complete nullification of the eyes: a person does not see this world at all, and he [unclear] over something; he does not attach himself at all to anything of the world; he separates himself, and shows that his emunah does not depend on anything; he does not connect himself to anything; he is nullified, utterly nullified, only to Hashem.

1:05:26 And then he will want more to receive the inner part, and to hear what Hashem commands him to do - which is "all that He has spoken, we will do and we will hear". But Rabbeinu Tam does not hold this way, like Rashi. Rashi says: first of all the nullification, [unclear]. But Rabbeinu Tam says no: first you will fulfil the mitzvos, and you will go in nullification, and you will make your nullification through the fulfilment of the Torah and the mitzvos; after that you will reach the nullification. "We will hear" - at the end.

1:05:52 You hold like Rashi; Rashi says. And therefore this is the dispute: that one does not fulfil the obligation. For what is invalid for this one is invalid for that one; what is invalid for this one is invalid for that one. If he made a blessing on this one, it is a blessing in vain; if he made a blessing on that one, it is a blessing in vain. For this one does not hold like him, and that one does not hold like him. This even the Rishonim wrote - even before Rabbeinu Tam - from Rashi. This is a contemplation altogether: that this one held this way and that one held that way. So if he held... And the Raavad, who makes more distinctions, and wants more to fulfil the obligation according to everyone, who says: the first Baraisa from the right, both in Rashi and in Rabbeinu Tam - he wants also to go back to the right.

1:06:24 So it is more reasonable that this is why the Gra did not want to put them on, for if one says so, then one must go and do it according to everyone, to fulfil, of course, all the views; and then I need 64 pairs of tefillin, including also the order of placing the parshiyos inside, and add for me, besides, all the ink that is valid according to the view of Rabbeinu Tam, and the Meiri will join, altogether, the view of the Rosh and the Rambam against Rabbeinu Tam - who did not hold at all like the view of Rabbeinu Tam on the ink: in mixing the gallnuts together with [unclear], not as the view of Rabbeinu Tam, what Rabbeinu Tam held, not to mix, and not to use this ink.

1:06:59 So from here we see that after all these things, the Holy One, blessed be He, holds that the Jewish people must be in Heaven: "Vehayah Im Shamoa" and "Shema" - for these are the tefillin of the Holy One, blessed be He. As the view of Rabbeinu Tam: the "Vehayah" passages in the middle - which is also the view of the Zohar. [unclear] - as the Zohar divides. So if so, that [unclear], that twice it is in the Zohar - in the Zohar, the Tikkunim - we said: page 9, side b, in the introduction, and in Pinchas, page 208, side a.

1:07:26 And from here we see, from this, that in both places it is the "Vehayah" passages in the middle, that all the Jewish people go and fulfil as the Holy One, blessed be He, says - these are the tefillin of the Holy One, blessed be He - that the Holy One, blessed be He, says: you will hear and learn and fulfil everything, as I wanted, simply. Fulfil everything; after all that you have gone through, fulfil everything; after that, at the end, you will have "Shema". After that you will reach nullification, and you will reach complete nullification, that you will see and come close to Me.

1:07:55 That is the view of the Holy One, blessed be He, and once again this strengthens what the Holy One, blessed be He, always wants: that first of all we do everything, and only at the end does the nullification come. But Rashi comes and gives us a closer chiddush. Rashi says: not as the view of Rabbeinu Tam, which in fact is also not what the Holy One, blessed be He, holds; rather, you will reach nullification even before you have merited to fulfil "Vehayah Im Shamoa" completely.

1:08:21 which is an even greater chiddush. For what does Rashi hold? That in this "Shema" of ours, each and every one can hear how Hashem, blessed be He, is present and close to him, at his own level, in the fulfilment of the mitzvah that he fulfils, in the fulfilment of his mitzvah, in fulfilling the mitzvah the way he does it and the way he understands it; that he is not according to the view of the Gaon, nor according to the view of many great ones, and he knows their views, but he fulfils it simply, and in complete nullification, what he knows from the side of his deeds: "This is what I know; I know how to fulfil it this way." So the Holy One, blessed be He, says to you: then Rashi - we make the blessing on Rashi.

1:08:56 And therefore Rashi is the main one. For it is impossible to hold like Rabbeinu Tam and come and say that only when there is complete nullification - then in fact it can be - after we have heard everything completely, and then at the end there will be nullification. No. Rather, as the view of Rashi: first of all we in fact fulfil the mitzvos, what we can; we hear; we make the nullification completely to Hashem; and only after that will the Holy One, blessed be He, grant us all the abundance, and the visible and revealed good, and all the abundance. That is why they say that it is the Shin of four on the left side, and the Shin of three on the right - that is for four fathers and four mothers, and then in fact a great and complete abundance is made,

1:09:38 and mercy - which is when a person puts on tefillin and so on; then it is made. Therefore there is a great level in this. What we come to say here is that when the Jewish people, in fact, after all the exiles and after all the things, all of them - the Holy One, blessed be He, brings it about, and it is brought about from Heaven - that everyone, without exception, sees in this [unclear], in this very [unclear], that they see a great revelation with their own eyes, not through a stranger who sees and tells; with their own eyes they see the greatness of Hashem, Who is with them and has never forsaken them.

1:10:14 For that is the heresy in the eyes of [unclear]: to instill into the hearts of all Israel that Hashem is not close to them, nor present with them at all, and that here, at their level, it does not belong to them, and that here they do not fulfil their obligation. For as we said, when it is not as the view of Rashi, for it is "Vehayah Im Shamoa" before "Shema" - then a person becomes distant; so one does not make a blessing on Rabbeinu Tam. Even though it is very high - why is it higher than Rashi? Because it is the truth. For one must reach the level where a person knows everything, and in the end he will truly reach the truth. But we need something closer.

1:10:44 We make the blessing on Rashi. For Rashi is closer to us, and that is why we make the blessing on it. But Rabbeinu Tam - [unclear] - there is no grasp of it and no comprehension of it, so one does not make a blessing on it. For like the tefillin of the head, of Rashi, on which one does not make a blessing, because it is higher than that of the hand. So if I now go and think, and think - I say - that I know that Hashem is with me and close to me, at my level too, and also in the place where I am, I can merit to see the light of Hashem, and believe with complete emunah that He will save me, and He will redeem me, and answer me, and hear me - "for the thing is very close to you" -

1:11:20 which is through the tefillin of the hand and the head - that a person embraces the kedushah each and every day through this tefillah. Each and every day he has an embrace of the kedushah. He feels the embrace from Hashem, blessed be He - such a great embrace and love. Then at this moment the Holy One, blessed be He, brings it about for the person that then, in fact, this light is revealed - and when he will reach also the view of Rabbeinu Tam. Here one can say and prove: when the Holy One, blessed be He - when all [unclear] go this way, then the Holy One, blessed be He, destroys and nullifies the eyes of Esav; the eyes of Esav fall at the feet of Yaakov, and that is why he smiled.

1:11:57 For then, when the geulah truly comes and the Beis HaMikdash is built, "then they will say among the nations: Hashem has done great things" - with us. "Then our mouth will be filled with laughter." Why? For we will be like Yaakov Avinu: all of us will be able to smile. And so may it be His will that truly, in this merit, the Holy One, blessed be He, will grant us the complete geulah and the building of our Beis HaMikdash and our glory. Amen. And may we merit the revelation [unclear]. speedily and soon. Amen and amen. Amen.

1:12:22 Rabbi Chananya ben Akashya says: The Holy One, blessed be He, wished to give merit to Israel; therefore He gave them much Torah and mitzvos, as it says: "Hashem desired, for the sake of his righteousness, to make the Torah great and glorious." Magnified and sanctified be His great Name. It is forbidden to use song - only with a niggun of a mitzvah.

1:12:57 So today, baruch Hashem, one needs to use it [unclear], but this - we make the niggun, and also niggunim of the destruction, also the niggunim of [unclear], which we do only for a mitzvah. It lets us rejoice, but [unclear] remember. And this is a niggun that very, very much recalls the destruction. Listen to this - we will make it short. [unclear] about the Beis HaMikdash, and all the niggunim, all of them.

1:17:34 All the music. Even though they want to go out, even today one hears all their musical instruments weeping, from the violin - and at the end of Tractate Kinnim: At the end, where it is written: "Rabbi Shimon ben Akashya says", that about the wool, what is made from the ram; what is made from the sheep: from the skin, a drum, and [unclear] for harps, that all the musical instruments are made from one ram.

1:18:01 And we see that all this is what Rabbi Yehoshua says. At the end, Rabbi Shimon ben Akashya says: "The elders of the unlearned - as they grow old, their mind becomes confused upon them; but Torah scholars are not so; [unclear] wisdom." And truly the difference between this one and the unlearned man: that the unlearned hate the Torah, the Torah scholars, for they do not hear the music that is in wisdom - within wisdom there is music.

1:18:32 It is written in Tractate Pesachim, page 49, side [unclear]: It is written in the Torah: "[unclear] commanded us the Torah, an inheritance" - do not read "inheritance" but "betrothed" - that greater is the hatred of the idol worshippers for the Jewish people - so too the unlearned hate Torah scholars, and their wives more than they. Also the women who hate a Torah scholar more than them, more than the unlearned man. As if to say: one must beware of the unlearned man, and of his wife even more.

1:19:00 For the wife of the unlearned man hates you even more than the unlearned man; one must be careful. And so: more than the hatred of the nations of the world - how much the nations of the world hate - [unclear] hate Israel, the unlearned man hates a Torah scholar more than that. There the Gemara speaks about Rabbi Akiva, about all the unlearned: what an unlearned man is, why an unlearned man. And the music: whoever [unclear] connects to the music, he is a great unlearned man. For the whole meaning of the music is to connect to the inner part that is within the Torah. All the reading of the Torah is music.

1:19:33 One must read it with the cantillation notes, the vowels, the crowns, the letters - "Tanta". How does one read the music? Music: the cantillation notes are above everything. The way one reads in the Torah - without the cantillation notes, without the vowels, without the... would we know how to read the Torah? Can one understand it without its niggun? The meaning of the niggun - that one sings and plays - is that a person comes out of being an "am ha'aretz" (a man of the earth), for an "am ha'aretz", in fact, rests on the ground, which is in fact the secret of the judgments: "Dina de-Malchusa" - the judgments that correspond to the ground.

1:20:01 And when he detaches himself from the ground through music, then he separates himself from the ground, and then in fact the judgments are cut off through music. For music in fact is above the ground, when a person wants to fly upward. Music: when a person plays, he does not want to be on the ground; when a person is sad, he wants to be on the ground. When a person is joyful, he wants to rise above the ground; he wants to cleave to Heaven. That is joy: the cleaving to Heaven. And when a person is not joyful and playing music, then he cleaves to the ground; that is sad, that is the [unclear] of the soul.

1:20:32 For this, it is important to play music.