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The shiur in English
The Yanuka’s own words in this shiur, translated into English by Lehallel · 2,115 words · 10:44. Press a time to hear it said.
0:04 What Hashem wants most of all is a home. Hashem already wants the geulah. He cannot hear any more about exile. We settle for batei midrash and synagogues. We settle for this, for our own home; each one thinks about his own four cubits.
0:31 Perhaps you will start to think: I need the geulah, I already want the Temple, I already want a place to live in. For this I created the world. I created this entire world, I gave you eyes that "Lift up your eyes on high" would be fulfilled. I gave you feet to walk with them to Jerusalem. I gave you hands to come, to bring offerings, to bring sacrifices. For this you came into the world. To do something for the honor of Hashem, pleasure that is done for the honor of Hashem, who think how to give Hashem, blessed be He, pleasure.
1:01 When a Jew already thinks: I am nothing. I do not need anything for myself. I must stop thinking about myself. I must think how I act for the sake of Hashem. Hashem, blessed be He, until now I acted for His sake, I need to publicize the Name of my G-d, and not to publicize my own name. This is the matter of prayer. Therefore prayer is the most important. Because the moment people only pray and praise Hashem, blessed be He, then Hashem, blessed be He, has pleasure.
1:27 I do not need to receive honor, I do not need to receive greatness. Honor and greatness belong to the Blessed One, and in the future every Jew will receive honor and greatness. In this generation of ours, in this time of ours, the true way to go and dwell in it, in light, is the way of lowliness and humility, it is the way a person merits to be a king, "In concealment (in the hidden) you shall be king." "Who are kings? The Rabbis" - these are the sages, they are called kings. Why? Because in their speech, which is the holy Shechinah, they raise up and join all the holy combinations and all the holy unifications, and bring the geulah closer and bring the end.
2:00 The moment we are in this exile, in such darkness, bitterness and gloom, the Evil One tries to break all the Jews and bring them down to the dust, to tell them that they are worth nothing, and they have no hope or remedy, and so that they despair of the geulah. So the true way is to come to the Evil One and say: I do not care that I am not yet rectified. I stop thinking about my own tikkun, I think that the House of Hashem is not rectified. I think that the House of Hashem I have not yet completed rectifying.
2:27 This is the matter of Rosh Hashanah. Rosh Hashanah is the head of the whole year. That is, it is one day that includes all the days. The Beis HaMikdash, the Holy Temple, is a house that includes all the houses. When we think about Rosh Hashanah we understand it is a day that is the purpose of all the days; so our life must be, as if every day is Rosh Hashanah, to understand that the Beis HaMikdash is a house that includes all the houses, to give Hashem pleasure is the most important thing there is.
Read the whole shiur in English (16 more parts)
2:54 Beyond my thinking about myself, If I live seventy years and the whole time I am busy with the four cubits of my own tikkun, while my friend's blood is spilled throughout the Land of Israel from so many flaws and sins and iniquities and transgressions, my flesh and blood, a part of the souls of Israel. How can I feel an elevation or a sensation or the taste of a mikveh? How is it possible? You can feel the taste of a mikveh when you immerse for the sake of the holy Shechinah and you give it over to all the souls of Israel.
3:24 The taste of a mikveh. It is impossible to come and feel G-dliness when a person does not feel his fellow, how he is flawed and fallen. That you see a Jew and you feel his pain and his sorrow, how he is flawed and fallen, and he has suffering, and from the side of the soul, in all that he is going through, and you feel him. This is what Moshe Rabbeinu said: "And if not, erase me." He asked Hashem, blessed be He, Master of the world, I want to merit to be nothing, I do not want to be written in the Torah scroll, if You do not forgive the people of Israel.
3:55 He comes and says to Hashem, I am not willing, because I feel the pain and the flaw, and he feels that he himself is flawed together with them. He feels "we have sinned, we have done wrong, we have transgressed." He understands what "all of Israel are responsible for one another" is. He understands what the matter of the Beis HaMikdash is. He feels the sorrow of the Beis HaMikdash. He feels the sorrow of the souls of Israel. He loves every Jew. He feels this body, that it is flawed and pained, and what is happening to it.
4:22 Rabbi David of Lelov said: Do not call me the tzaddik of the generation if I love my grandson more than one of Israel. When they want only the ultimate purpose and only eternity, and think only of nothingness, when a person thinks of nothingness and wants only to be included in the Infinite, he does not think of his own existence, and nothing matters to him except that there should be geulah, and the Jewish people will pray to Hashem, and the geulah will come, and there will be a Beis HaMikdash, and pleasure for Hashem, and they will pray, and every Jew will only pray, only pray, and ask only for prayer, and will see that prayer is the most important thing there is, because prayer reveals to us that within ourselves we have power.
5:03 We always think we have no power. We do not know that the power is us. We are our own power. Every Jew can merit infinite miracles and wonders. Whatever is possible, whatever a person only wants, whatever he wants most of all, he can merit only through prayer. Prayer in its plain sense. A person asks: Master of the world, do this and this for me, do this and this for me, and he insists on it.
5:27 And he asks this of Hashem. And you contemplate and you say to Hashem, blessed be He, every night there is no House, His House is going up in flames and burning, up to the heart of heaven, from day to day. Maybe today I will do something, at least something that will be built. If it is not built today, Master of the world, at least grant me to do something that perhaps I will succeed in building it. But to do something, even just to think a little for the sake of Hashem.
5:54 Even if we only think about it, It can already bring it closer, because we cannot have one Jew think of giving Hashem pleasure; all the Jews must think of giving pleasure; each one must think; each one must want to make a House for Hashem; each one must want the Beis HaMikdash more than anything he wants; one must understand that the Beis HaMikdash is not a matter of a wish or a means, it is a matter of purpose; how can I only give Hashem pleasure.
6:31 Maybe this way I will do it for Him, maybe this way I will do it for Him, maybe this way I will do it for Him. Then in effect he is already drawing down every kind of revelation of G-dliness into the world to bring us to the Beis HaMikdash. But where is the absolute truth?
6:58 Where can one find a point of truth? If we do not go and cry out to Hashem truly from the heart, Master of the world, illuminate for me the absolute truth, a person will never find it. He will never find the absolute truth. The absolute truth is found only through prayer and prayers until the heart is broken and torn and there is no heart any more, from the greatness of the desire to merit the absolute truth. As Rabbi Pinchas of Koretz said, that it took him seven years to remove falsehood from within himself, seven years to know what truth is, another seven years to plant the truth within him.
7:29 And we contemplate and say: today people think they have already reached truth in a short time, and Rabbi Pinchas of Koretz, one of the greatest students of the Baal Shem Tov, gives himself so many years until he even merits to understand what truth is. We contemplate and say: truth, there is only one truth. Truth is to give Hashem pleasure, to give Hashem pleasure, that we came down to this world for Him.
7:53 We already read in the parsha: "And you shall love Hashem your G-d." Behold, So what is the purpose? It is written for me on the mezuzah "And you shall love Hashem your G-d." It is written for me in the tefillin "And you shall love Hashem your G-d." I must contemplate what I must do here to love Hashem my G-d. With all my heart, with all my soul, with all my might. My whole purpose and all my thought must be for Him. My Torah must be for His honor, my money must be for His honor. The name that I can publicize, I must publicize His Name.
8:20 If I now have a large advertisement and I can write my name big, I will erase my name and write a prayer in it. Anything in which I can reveal more G-dliness, I will do it. I will simply lose my name, but I will reveal G-dliness through it. I am forbidden to use my name, I am forbidden to use honor, kingship, anything that was given to me for my four cubits. In everything one must use it to reveal the kingship of Hashem at this time, in the footsteps of Mashiach, a generation so low and despicable, a generation that is already in exile.
8:51 All the tzaddikim cried out and shouted about this already, all the generations. But what, we are in such an exile, such a terrible, immense and dreadful darkness. But no one seeks the absolute truth, they do not demand it, they do not seek. If only a Jew seeks, asks Hashem: Master of the world, that I understand, I came to the world for Your honor, I did not come to the world for myself. And then I must understand how I live all my 120 years. Am I alive?
9:18 Do I get up in the morning for myself or do I get up for You? If I go to sleep, is it for myself or for You? If something hurts me in my body, does it hurt me because I am in pain or because You are in pain? What is my outlook? Do I live for Him or do I live for myself? The moment one grasps a thought that it must be that my life is for Him, and my thought is for Him, and my will is for Him, and I will do only what I am able to bring the end closer before Him.
9:52 And I understand that He has no House, and I understand that His Shechinah is in exile, and I understand that there is no Beis HaMikdash, and it burns every moment with a terrible fire, as if it were being burned right now. And we contemplate and say, what must I do to rectify this? What must I do to build this? And how can I do it? So I need to do only one simple thing, to think how I give Him pleasure, to understand that my life, that I live, is not for myself.
10:20 That you should remember and say: I came to the world to use all the tools that are in my hands, to use everything that I have, all that I have, use it, for the revelation of G-dliness. Simply use everything you have. All of it only so that you can reveal through it, and to publicize through it the Name of Heaven and G-dliness, to give Hashem pleasure.
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What’s said in this shiur
The opening of this shiur, in The Yanuka — Rav Shlomo Yehuda’s own words — taken from the captions, so names and Hebrew terms may be approximate.
What Hashem wants most Is a home Hashem Yitbarach wants the redemption to already happen He cannot hear any more about exile We are satisfied with our batei midrash and synagogues We are satisfied with our home Every thinks of their immediate area (lit: their four amot) Perhaps you should begin to think that I need redemption That I already want the Beit Hamikdash That I already want a place to live For this reason I created the world I created this entire world I gave you eyes that will fulfill: "lift your eyes upward" I gave you legs in order to use them for going to Yerushalayim I gave you hands to make donations To bring offerings For this reason you came into the world To do something for Hashem's honor The satisfaction that is done for Hashem's honor That you think how to bring Hashem satisfaction That a Jew should think – I am already here I do not need anything for myself And I must stop thinking about myself I must think how do I do for Hashem I must publicize that Hashem is my G-d And not to publicize my name This is the idea of prayer Therefore prayer is the most important ]Because the moment when people simply pray And praise Hashem Yitbarach Then Hashem Yitbarach has satisfaction I do not need to receive any honor I do not need to receive any greatness Honor and greatness are for Hashem Yitbarach And in the future every Jew will receive honor and greatness In our generation, in our time The true way to go and illuminate Is through downgrading and humility This is the way a person merits being a king When hidden you will become a king Who are the kings? The Rabbanim – these are the sages who are called kings
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- 0:16What Hashem wants most Is a home Hashem Yitbarach wants the redemption to already happen He…
- 1:18This is the idea of prayer Therefore prayer is the most important ]Because the moment when…
- 2:19"I have stopped thinking about my rectificationn" "I think about the fact that the House of…
- 3:22And you give this over to the souls of Israel in general This is the taste…
- 4:24Do not call me the righteous one of the generation if I love my grandchild More…
- 5:26And he is insistent about it And he asks this from Hashem And you contemplate, and…
- 6:27That a Jew simply says How can I bring satisfaction to Hashem He only says Perhaps…
- 7:29If we contemplate and we say Today people think that they have already reached the Truth…
- 8:29I will do this I simply will lose my name And I will reveal G-dliness in…
- 9:30This hurts me because it hurts me Or it hurts me because it hurts You? What…
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