The Yanuka Rav Shlomo Yehuda-הגאון הינוקא - ההלכה שבזוהר וקידוש ה' • השיעור בביתר - במעמד סיומי 'משמרות הזוהר' The Yanuka

5:21 I only bless you that you continue to shine the light of Hashem, and that the Holy One, blessed be He, should bless you that you succeed in delving into the holy Torah and learning the holy Zohar all the time. They say that Rabbi Pinchas of Koritz said that learning every day a few pages of the holy Zohar is a Tikkun for the soul, and it purifies the soul very, very much.

5:49 And so too was the custom of our master the Arizal, who used to give each person (to learn) a few pages of the holy Zohar, and they would learn it, and it is a great Tikkun for the soul, to learn and delve into the holy Zohar. It is written in the Zohar, in Ohr HaChamah, in the Raya Mehemna, Terumah, on page 141a, that Rabbi Shimon bar Yochai merited that there was revealed to him the Raya Mehemna, the Faithful Shepherd, Moshe Rabbeinu.

6:22 He would reveal himself to Rabbi Shimon and teach him the Torah. There are several levels and rungs in... Our master Shimon bar Yochai merited that the Raya Mehemna was revealed to him and taught him his Torah. And there are also wonderful explanations by our master Yitzchak Eizik Yehudah Yechiel Safrin of Komarna, author of Nesiv Mitzvosecha and Zohar Chai.

6:46 He writes in Zohar Chai on Parshas Vayera, page 25, and in Nesiv Mitzvosecha, Nesiv HaTorah, path 1, letter 32. He writes there: 'And know, my brother' - this is what he writes - that the holy book, this book, the book of the Zohar of Rabbi Shimon, our master Shimon bar Yochai composed it, and Rabbi Abba wrote down every single word, everything he heard from the mouths of the holy companions, from beginning to end.

7:12 Rabbi Abba wrote it all down. That is what he says: all the Torah of our master Shimon. And he says that this book, the book, these writings of our master Shimon bar Yochai, were in the satchel of Rabbi Abba, and when Rav went down to Babylon, he took it with him. When they were exiled to Babylon, there they were, and so he handed them over to all the heads of the yeshivos who were there, the book of the Zohar, so that they would learn it.

7:39 And so it also was in the time of the Geonim. And he writes that it was also before the holy eyes of our masters the Rif and the Rambam, that they used to learn Zohar. And he says that the Rambam was a great expert in the Zohar, only he would not make use of it, because he held that only to those they saw as masters of wisdom and stature, who knew the secret of the Work of the Chariot, would they hand over the holy Zohar, so that he would learn from the tremendous, deep and wondrous words that are hidden inside the Zohar.

8:06 And that is why the Zohar did not spread and people did not know of it. And that is why our master the Rambam, Rabbi Moshe ben Nachman, did not have it before his eyes, only what our master the Rambam saw. That is how he remarks on it. And he says that it was before his holy eyes, and so he saw, truly beyond measure, the hidden wisdom of the Zohar and the Kabbalah of our master Shimon bar Yochai, and the book of the Zohar, which is one of the foundations of the Torah.

8:31 For if we see that also our master, the Rebbe of Komarna, who writes that he was a tremendous gaon beyond measure, who composed the Shulchan HaTahor and Nesiv Mitzvosecha and Heichal HaBerachah and Zohar Chai, and there are very wonderful novel insights in Torah and halachah there, on this, he writes and explains this chain of transmission, both in Nesiv Mitzvosecha and in the book - he has the... - in Zohar Chai on Parshas Vayera, page 25, where he explains how this book was handed along, that is how it was, and its whole journey.

9:01 So this explains to us that we need to understand how much light is hidden in this book, and before the eyes of what great and awesome people alone the book was, and they would only give it to someone who knows the Work of the Chariot and has the secret of the Work of the Chariot; they would give him permission to learn the holy Zohar. And whoever contemplates and sees that the view of Rabbi Shimon, which at the start, in Parshas Naso, he explains: 'Through this composition they will go out of exile with mercy', that the holy Zohar is the foundation through which one can merit the light of the geulah, for the ultimate purpose of understanding the holy Torah, for in it there are a great, great many explanations of the Torah.

9:42 For Rabbi Shimon, in Zohar Vayera, page 33a, Rabbi Shimon says that not only did he merit such a high level, he testified about himself that he merited to be a tzaddik, the foundation of the world. That is how he testifies about himself, and this appears several times in the Zohar. But this, that he writes so and testifies about himself that he merited it - he says in Zohar Vayechi, page 225a, he says that only in the future to come, only in the last generation, will it be as in my generation.

10:12 That is what he says: like the generation of Rabbi Shimon himself it will be only in the generation when Mashiach comes; that is how it will be at that time, from the greatness and power of our master Shimon bar Yochai, for what he merited to attain in his composition, in the root of the inner dimension of the Torah, which is a chain from above down to below in all the flows of influence, all of them, until it comes down lower and lower, and everyone understands the secret and this explanation that he brought down and revealed in the world.

10:41 And further, from what he attained, as the Gemara says in Tractate Sukkah, page 45b, that he could exempt the whole world from judgment, of course (to exempt from the day it was created until his days), both with his son and without his son, for at the level of Rabbi Shimon himself, he did not need anyone. But the Yerushalmi in Kiddushin, chapter 1, halachah seven, the Yerushalmi explains that Rabbi Yudan - for it is very interesting that Rabbi Shimon bar Yochai also had a daughter, who is not mentioned - the Yerushalmi explains that Rabbi Yudan was the son of Rabbi Shimon bar Yochai's daughter.

11:12 The story there is about honoring father and mother. The Yerushalmi... But the meaning of Rabbi Shimon is that he also merited to carry on through a son and also a daughter, for the fulfillment of the mitzvah to be fruitful and multiply. And one can also see in this that Rabbi Shimon's continuation was in the world, that he revealed all the secrets of the Torah that a human being can attain from the soul of the Raya Mehemna (Moshe Rabbeinu), that he truly revealed the secrets hidden inside the Torah, the tremendous, closed and sealed things.

11:40 And the whole chain that we keep today, a simple halachah that comes down to us, has a root in the Zohar, to understand how much importance there is in learning the holy Zohar. When a person learns the Zohar, then he can understand all the explanations and interpretations of the Torah; it is all woven and hidden within these words of Rabbi Shimon. A halachah in the laws of washing the hands, in Orach Chaim, siman 4, in washing the hands, whose source is what is written in Tractate Berachos, page 60b: 'When he washes his hands.'

12:15 So Rashi says: what is 'when he washes his hands'? What must he say at the time he is occupied with his hands? The Rosh says that the hands are busy, so for this reason we wash the hands. Whereas according to the view of the Rashba, in part 1, siman 91, the Rashba explains that it is a sanctification, like a High Priest who approaches the service before the Creator; so when he approaches the service he needs to be holy, higher and higher, for he rises and grows and is sanctified in the service, just as we do when we wash the hands.

12:46 So if we act according to the view of the Rosh, as he says that it is because of 'busy hands', and according to the Rashba it is because we act like a High Priest, this in practice is the halachah, that this is how one must wash the hands upon rising from one's bed. And the holy Shelah explains, on Chullin, in Orchos Chaim U'Mussar, letter 23, in the Shelah on Chullin, he explains that one must also wash the hands right beside one's bed. And so this is this chain, and so in practice is also the view of our master Shimon bar Yochai in the Zohar, in the introduction to the Zohar, page 10b, and in Zohar Vayeshev, page 184b.

13:24 There Rabbi Shimon bar Yochai speaks about the matter of a vessel. We also see from here that there is a source for this, that they used to put a vessel under the bed, and that there be an upper vessel and a lower vessel. So one can also see from this the influences involved in it, and one can also see from this a hint from this Zohar, that if a vessel is needed, then of course also to wash the hands beside one's bed. We see a real revelation in this Zohar, to contemplate the depth of the root of the halachah of washing the hands, which we keep simply, by the law of the Gemara.

13:53 And further, what is written in Shabbos, page 108b, and on page 109a, that it is forbidden to touch the place - so as to pass on a spirit of impurity, that it should not pass to that place on the limbs, Heaven forbid: it blinds the eyes, the ears. So one must be careful and strict to wash the hands beside one's bed. So we see that the root of this chain is revealed already in the Zohar, with what Rabbi Shimon begins at the very start. And everything has a root, even the laws of tefillin. When a person puts on tefillin, begins the morning prayer, puts on the tefillin, he places the hand tefillin on the arm and puts on tefillin, and even before the winding, when one must wind the straps, then according to the Rosh, in practice there is no mitzvah in it, and it is an interruption.

14:37 So it is ruled in siman 25 in the Tur, and so too the Shulchan Aruch ruled as halachah in se'if 11, that one must stop and put on the head tefillin so that there is no interruption, because the winding is a mitzvah. But according to our master the Arizal, our master the Arizal says that one certainly must put it on through the windings, and the Rambam says up to the end of the finger, as they are accustomed to do, and then put on the head tefillin.

15:01 But that is not the halachah, that one must put on the tefillin, and the winding too - in practice all the windings are a mitzvah. This is the view of our master the Arizal, and so in practice the holy Shelah conducted himself, and the Maharil and the Radbaz and the Birkei Yosef and all the sages. And so in practice is the halachic custom, that one must wind with the tefillin until the end, and then put on the head tefillin, and there should be no interruption between them. And this is also the dispute of the Mordechai and the Rashba on the law of answering amen, whether it is an interruption or not an interruption, whether in Rashi tefillin we are forbidden to answer, because for the sake of the holiness of the tefillin the blessing is one,

15:34 and in Rabbeinu Tam we are permitted to answer between the hand and the head. But the distinction is in practice that the blessing applies to the Rashi ones and not to the Rabbeinu Tam ones. So because I put on Rashi, an interruption is forbidden - there must be no interruption. But truly, if the words are understood: the Shulchan Aruch ruled that in practice there must be no interruption, following the view of the Rosh that there is no mitzvah in the winding, but seemingly according to our master the Arizal, which the Shelah and the Maharil brought, that there is a mitzvah, and so too the Radbaz, that there are mitzvos in the winding - and in practice the source of this is already in the Zohar, in Tikkunei Zohar Chadash, page 119.

16:12 There Rabbi Shimon explains that it is forbidden for there to be an interruption between the hand tefillin and the head, that this is a sin, Heaven forbid. We see further from this law that this too comes from the root of the holy Zohar. And there is much more of this; almost everything that is in the Zohar - there are many places of this in the Zohar. There is also in the Zohar - siman 84, on the laws of worms, that is in Zohar Pinchas, page 221.

16:37 There is also in... in the laws of fish and locusts, in siman 85; this too has a source in the Zohar. It is in the Zohar, a person who... in the Zohar, in Parshas Ki Seitzei, page 278b; this too appears in this Zohar, also in the laws of locusts, that a person must be careful in eating and know the kashrus of fish, what he may put in his mouth and what not.

17:01 We see that all of this has a root in the holy Zohar. Also in the laws of meat and milk, in siman 87, after that it is also in Zohar Mishpatim, on page 125a, and also in Tikkunei Zohar, Tikkun 14, page 30; this too appears in the Zohar. We see that everything has a halachic root, and one can find the root and the practice that was ruled as halachah; one can search for it and find it in the holy Zohar.

17:26 And then it truly fits together, why these writings were truly with Rabbi Abba, and it was with Rav in Babylon, and it was also before the holy eyes of the Rif and the Rambam, for this is how, in practice, the halachah unfolds: to understand that there is no contradiction between these things. But of course the halachah follows the plain meaning and not the Zohar, but we see countless times that the halachah at its root is like the Zohar, in its inner dimension, and in ruling and in halachah, and in the inner dimension, and in Kabbalah, and in mussar, and in Chassidus, and in anger, that a person is forbidden to be angry, in Zohar Tetzaveh, page 182b, that a person is forbidden to get angry.

18:06 A person in anger - Rabbi Yosi says he is sanctified with a great sanctification when a person removes himself from the trait of anger; then he rises and is elevated through the levels beyond measure, he merits and is sanctified. And in Tikkun 48, this too is about anger. And there is also about the trait of stinginess, in Tikkun 18 in the Zohar. Rabbi Shimon says that if there is a doruna, when a person prays, and he is tight-fisted, he is a miser, then his prayer, his doruna (gift), goes to the klipah of the dog.

18:41 It cannot receive his prayer, because he is a person who is tight-fisted, he is a miser, so his prayer is not accepted. And on the mitzvah of joy, it is in Zohar Vayikra, page 8b, that Rabbi Shimon says a person must fulfill a mitzvah in his service with joy, to do all the service of Hashem, all the service of the Holy One, blessed be He, with joy and with a settled mind, so that he is happy to serve Hashem. It is also in the Zohar, another interesting thing: on joy there is, in Zohar Pekudei, page 264b, there Rabbi Shimon explains that all... there are thousands and tens of thousands of klipos that are on a person and rest upon him at the time of Torah study and at the time of a mitzvah and on the way to a mitzvah,

19:26 so that he will not be joyful at the time he fulfills it. So says Rabbi Shimon. Look: all kinds of very small things that stand at the heights of the world and are beyond measure in their grasp and in their thought, before the King, the King of kings, the Holy One, blessed be He, for the fear is beyond measure: before Whom we keep the Torah and the mitzvah.

19:52 And without learning the holy Zohar it is impossible to attain the inner dimension of the Torah, and it is also impossible to know the secrets of the Torah. And it is also told about many holy and awesome people who used to learn that they would see from one end of the world to the other, from beginning to end. They truly saw everything, from their holiness and from the attainment they attained, and all this only from this holy study which is at the root of the inner dimension of the Torah. And everything is mixed and woven into the holy Zohar; everything can be found in this Zohar.

20:20 And therefore there is a virtue beyond measure in being occupied with it, and when one learns it, one comes to much fear of Hashem, to holiness, for the Gemara in Berachos, page 33b, says that the Holy One, blessed be He, has no treasure but a treasure of fear of Heaven. What the Holy One, blessed be He, has is a treasure of fear of Heaven. The treasure of fear of Heaven is these words of Rabbi Shimon, for the whole Zohar is full of fear of Heaven, and full of holiness and purity and the right path, and the outlook that is fear of Hashem; it is awe and holiness and purity, and it sanctifies a person and purifies him, so that he can rise and be elevated and cleave to Hashem.

20:58 The contemplation of the knowledge - we think that we know Hashem, blessed be He, and that we already know before Whom we stand, and we think we know to Whom we pray - this is the biggest mistake there is. For to fear Hashem, the honored and awesome, which is a mitzvah, 'Hashem your G-d you shall fear', is with a fear that falls upon a person from awe of the Creator, blessed be He, so that he fears and trembles at the word of Hashem, and he is afraid of Hashem, blessed be He, about everything; at every step and every stride he is afraid and fears Hashem.

21:37 And our Rabbis, who saw and beheld the fear of Hashem in the previous generations - the closer and nearer we were, we would see the fear and the influence and the holiness that was visible to the eyes, the good traits and the compassion, who took the holy Torah in order to raise up and uplift the Jewish people.

22:05 The whole meaning of Torah comes from the word 'orah', light. We need to shine the light into Jewish souls; we are forbidden to extinguish the souls. We must shine the light of the Torah, to shine the light in everything, in every creation. for that is the main thing, that is the thought: that a person reveals the kingship of Hashem and he reveals the light of Hashem in everything and in every step he takes, in order to crown Him, blessed be He, in order to shine the light of Hashem in the whole world, for that is the purpose and that is the thought.

22:42 And that is what there was in all times, that each time they wanted to make Hashem, blessed be He, shine. The way to shine the light of Hashem was to raise up the Jewish people, to raise up every Jew and to uplift each one, which is all that you will see in the Zohar, that this is a thing beyond measure, and a mitzvah. In Tractate Bava Kamma, in chapter ten, 'Gozel u'Ma'achil', on page 113, side a, side b, where it is discussed whether returning a lost object to an idolater, to a non-Jew - whether one must return his lost object, or return a lost object, and also what the difference is between returning a lost object and robbery, whether there is a prohibition in robbery, when a person wants to rob, Heaven forbid, a non-Jew - is it forbidden?

23:24 So the Gemara, in practice, according to the words of the Sages, it is not made clear in this, and in practice, robbing a non-Jew is forbidden by the Torah. And the Rambam explains (regarding returning a lost object) that if there would be a sanctification of the Name of Heaven through it, and all the more so, if through this people would murmur and say, Heaven forbid, that such and such was done, then it would be a desecration of Hashem's Name, so certainly one must return it. So too the Gemara says. The Rambam explains that if there would be a possibility of a sanctification of Hashem's Name, that they will see and say..

23:53 through this Jew they will come to love Hashem, blessed be He, then Hashem, blessed be He, is so happy with this, since through this there will be a sanctification of Hashem's Name, this is praiseworthy - that is what the Rambam explains. But what is so praiseworthy in this? That a person should learn not to harm the creatures, which is the essence of the holy Torah. This is the very body of Judaism, the very body of the holy Torah, this is the essence of the Torah. On this stands every siman - it is the whole Choshen Mishpat, and in Even HaEzer, it is between him and his wife.

24:21 What is this whole law about? That there should be no pain, Heaven forbid, to the creatures. Even HaEzer and Choshen Mishpat and Orach Chaim and Yoreh De'ah, for eating, between man and his Creator, and honoring father and mother, and the honor of one's Rebbe and of Torah scholars. But the thought is that a person understands that robbing a non-Jew is forbidden by the Torah. This is according to the view of the Shach in Choshen Mishpat, in siman 348, se'if katan 2, that is how he ruled, that robbing a non-Jew is forbidden by the Torah, so as to understand that even from an idolater it is forbidden to take anything away, in order not to harm a creature, so that from this I too will not come to robbery, Heaven forbid.

24:58 But at the root, it is a thought to understand and to contemplate how the Torah has compassion and reveals the kingship of Hashem, blessed be He, on every, every creature, on each and every thing, so that it will be possible to go along the whole way of the Torah and to see that in everything, Hashem, blessed be He, has compassion on the honor of the creatures. In Tractate Sanhedrin, on page 46, there the Gemara teaches about 'you shall not leave overnight': it is forbidden to leave his body overnight on the tree, because - 'you shall surely bury him on this day'.

25:28 One must bury the deceased right away, so as not to cause him pain. But in the Mishnah it is brought that if family must also come from overseas, or relatives, for the honor of the dead, then it would be permitted to leave him overnight, for the sake of his honor. And in siman 362 in Yoreh De'ah, in se'if 5, the Shulchan Aruch ruled in practice that if one sees some person, Heaven forbid - not about anyone of the Jewish people - who passes away, then it is forbidden to bury a wicked person next to a tzaddik, or a slightly wicked person next to a completely wicked person, or an average person next to a chassid, for there is a distinction, for it is impossible..

26:02 But the Rema says that it is permitted to bury a baal teshuvah next to a complete tzaddik. This is permitted because Hashem, blessed be He, has compassion on the honor of His creatures. And whoever harms the honor of the creatures, whether of a non-Jew or of the Jewish people, his root is not from the side of the root of holiness, and one could say that he is truly from the Other Side, for just as the Other Side is to disgrace and to harm and to cause pain, so is the way of those accusers.

26:38 And therefore, the more we contemplate and understand what the Torah truly is, and what the way of the Torah is, and what the thinking is that Hashem, blessed be He, teaches us, awe and fear will fall upon us as we learn the awesome words of the Torah, of the Sages, how they were in awe and trembling at the word of Hashem, blessed be He, and the fear that came out of them when they would pray to Hashem, blessed be He, that, Heaven forbid, no mishap should come out of it.

27:10 And if one sees, after - that a person fears Hashem, for after all, the root of fear is drawn from the Tablets, for in the Tablets was the word of Hashem, that Hashem, blessed be He, gave us the Torah. Then we received the holy Torah, then Hashem, blessed be He, gave us the prohibition, the positive commandments and the negative commandments, for there, in fact, shine all the essentials of the Torah, which are the 613 mitzvos, as the Chinuch explains in the introduction - in the Minchas Chinuch.

27:36 But the meaning of the Torah is that a person should know how to take the Torah and to shine its light in the world, which is to illuminate every creature in the world, to illuminate the good that breaks forth from each one and to nullify the bad in him, in order to illuminate the light that is in everyone. And by a person illuminating the light, he sanctifies His Name, blessed be He. And therefore this is what the Shulchan Aruch ruled in Yoreh De'ah, in siman 364, se'if 4: he ruled that if they saw, Heaven forbid, someone who was killed, then he must be buried even in his shoes, also with the clothes, without shrouds.

28:12 And likewise the Rema also brought a woman in childbirth, that a woman in childbirth too must be taken and also with the clothes and everything she must be buried, so that this blood will rise up before Hashem, blessed be He, and demand justice in Heaven before the Holy One, blessed be He, that it should arouse mercy for the sanctity of His Name, blessed be He, to sanctify the Name of our Master, the Creator, blessed be He. And there is a book by Rabbi Avraham Chamoui, may his merit protect us, the book Yimalet Nafsho; he writes in siman 23 that one who has in mind to die for the sanctification of Hashem's Name - this is also in the Rashba, in part 5, in siman 55, in the Responsa of the Rashba.

28:50 There he says that one who has in mind to die for the sanctification, then it is as if he died; he agrees to pass away. At the time he has in mind to pass away, he accepts passing away upon himself, so it is as if he truly passes away. So the Rashba explains. From here we see the intention one must have in Shema Yisrael. But the Yimalet Nafsho explains that one must also have in mind, in 'Baruch Elokeinu', when we say 'Blessed is our G-d, who created us for His glory', one must also have in mind the four deaths of the court and to die for the sanctity of His Name, blessed be He, to sanctify the Name of our Master, the Creator, blessed be He, in all the worlds, to love Hashem, blessed be He,

29:24 and 'that the Name of Heaven should become beloved through you', that a person should be so attached to Hashem and have in mind that he is ready to die for the sanctity of His Name, blessed be He; then in fact he shines the light of Hashem in the world. And this is in fact also the mitzvah of 'and I shall be sanctified among the children of Israel', which we are commanded to practice, for so in fact is also the halachah in siman 55, as the Shulchan Aruch brought in siman 55, and also the Rambam in chapter 8, halachah 6, what is written in the Gemara in Berachos, on page 21b, and in Tractate Megillah, on page 23b.

29:57 There the Gemara speaks about the mitzvah of 'and I shall be sanctified', for the Rambam says, every matter that is done with ten, that it should be in holiness, and then we pray to Hashem, and then we fulfill the mitzvah of 'and I shall be sanctified', and then we say Kedushah and Kaddish, and all the things that sanctify the Name of Hashem, blessed be He. Then our Master, the Creator, blessed be He, is exalted and made precious, because we must gather creatures and gather the whole Jewish people together, for a minyan, and as many as possible, and then there is 'and I shall be sanctified', when the Jewish people unite and pray together.

30:32 Then Hashem, blessed be He, is exalted and sanctified beyond measure, everyone sees the glory and splendor of our Master, the Creator, blessed be He, and they are in awe and tremble before the holy King, and they fear the holy King, and they bring satisfaction before the holy King. And this is the essence of the Torah: that they complete one another, that they understand that they must be together. And this is what Hashem, blessed be He, hints to us in the Torah countless times, and all these are the words of Rabbi Shimon bar Yochai, for there is more in the Zohar, countless times, about this matter.

31:03 For Rabbi Shimon is the one who told us, 'It is better for a person to throw himself into a fiery furnace, etc.' The Gemara in Berachos, etc. But the contemplation is that whoever will think and understand that to sanctify the Name of Hashem, blessed be He, to sanctify the holiness of Hashem, blessed be He, is to give Hashem satisfaction, and to give over the thing that is not good, and to crown Hashem through sanctifying His Name, blessed be He.

31:32 And the sanctity of Hashem - every place where we see that there is a sanctification of Hashem's Name, blessed be He - we find miracles there, now on Chanukah, or at any time there was. You will see a thing: that every time there is a sanctification of Hashem's Name - we see a miracle. For Avraham Avinu went into the fiery furnace, then the Holy One, blessed be He, made a miracle - He saved him.

31:57 There is in the Hadar Zekenim, of the Tosafos, where they say that Avraham Avinu - that Mamre gave him the advice. So Avraham Avinu, in fact, before he circumcised himself, he would circumcise all the time, he would perform brisos, so every single time that he circumcised - the one circumcised died, and in this way many died. So when Mamre gave him the advice, he told him that you should circumcise (yourself) so that they stop dying, so that the dying stops and there is life in the world, then you must first of all circumcise yourself.

32:28 And then, in fact, the dying stopped. And Avraham Avinu gave himself over with self-sacrifice, and then a miracle happened, they stopped dying. And when Chananyah, Mishael and Azaryah went into the fiery furnace, then the Holy One, blessed be He - in Tractate Pesachim, on page 53b, it is written that they learned a kal vachomer from the frogs. They made themselves a kal vachomer from the frogs, they agreed to go into the fiery furnace.

32:52 So they contemplated in their thought. They were called Shadrach, Meshach and Abed-nego, Chananyah, Mishael and Azaryah, in Daniel chapter 3, for they merited such a level that 'no eye has seen, O G-d, except You'. For the Midrash Shocher Tov, in chapter 114, says that the Exodus from Egypt was in the merit of Chananyah, Mishael and Azaryah, to such an extent, that this is a thing that is beyond measure in their greatness and in their self-sacrifice, that they are before Hashem. So one can see that every place where they sanctified the Name of Hashem, blessed be He, you find miracles in it, for G-d, blessed be He, desires that they sanctify His Name, blessed be He, so that there will be a miracle before Him, blessed be He, a miracle raised high like a banner before Him, blessed be He.

33:39 And therefore when a person prays before Hashem, at that time he reveals the root of the miracles in the whole world, and he sanctifies the Name of Hashem, blessed be He. And therefore it is forbidden to interrupt before royalty, even at the time he is praying, as the Rambam explains in the Laws of Prayer, chapter 1, halachah 1. The Rambam's view is that it is a positive commandment from the Torah to pray; the Ramban, that it is rabbinic, because it is only a kindness to turn to Hashem, blessed be He, that Hashem, blessed be He, did us the kindness that we may pray.

34:09 But the thought is that a person who prays merits to stand before Hashem, and he has the possibility to pray before our Master, the Creator, blessed be He, and all his life-force and all his concern is the prayer. Then he reveals that Hashem, blessed be He, the G-d of Israel, He is the King. This is the meaning of prayer: to crown the Holy One, blessed be He, with kingship, and may the redemption sprout forth.

34:34 And we pray to Hashem that He already hasten our redemption, and the prayer that we pray before Him, this is the matter of prayer: to sanctify the Name of Hashem, blessed be He, in all the worlds. And therefore the mitzvah.. And therefore when a person prays - it is forbidden to pray facing any other thing, facing excrement or something that.. There is also, when a person prays - many people err and think that to pray facing excrement with closed eyes too is permitted, and it is forbidden in prayer, when a person prays, so that it should not appear, Heaven forbid, that the bowing or the prayer is toward his reflection, toward something that exists in the world, toward a figure.

35:22 Rather, prayer must be with the mind set aside, that a person sets aside his mind, and he knows that my prayer is solely and only the Creator, blessed be He. I do not exist, I am worth nothing at all, I cannot act, I cannot do.. only the great, mighty and awesome G-d, He is the one who can save me. This prayer that the Jewish people pray, and every person who lifts his eyes to Heaven and prays to the G-d of Israel, prays to our Master, the Creator, blessed be He, Hashem, blessed be He, will answer him.

35:52 And this is also what is explained in the Eliyah Rabbah, in siman 90, se'if katan 25, also in the Shiyarei Knesses HaGedolah and the Birkei Yosef, also in the Shiyarei Knesses HaGedolah and the Birkei Yosef, and the great Rabbi Chaim HaKohen of Izmir, and also in the Responsa of the Radbaz, part 4, in siman 107, there is also this, who brought that it is forbidden to pray facing one's own reflection. But this will be according to what we explained, that it is forbidden for a person to picture before him anything of the matters of the world; rather, he must see only Hashem, blessed be He, the whole time of his prayer, the whole time, not to take his mind off Hashem, blessed be He, even for a brief moment, in order to sanctify the Name of Hashem, blessed be He, in all the worlds.

36:31 And this is the meaning of prayer. And therefore when a person prays to Hashem, then not only does he sanctify Hashem, but this is also the way one brings about a miracle. Let us think together how we bring about a miracle: that in order to bring about a miracle from Hashem, blessed be He, Hashem, blessed be He, wants first that they sanctify His Name, that a person should make a sanctification of Hashem's Name; then he will merit a miracle, as we explained.

37:01 And the sanctification of Hashem's Name and the miracle - in order for it to be, the holiness must come from this, that a person should fear Hashem, for the root of fear is drawn from the Tablets, for in the Tablets we received the positive commandment, that the Holy One, blessed be He, tells us what to fulfill and what not to do, which is from the mitzvah of keeping Shabbos, 'Honor your father and your mother', and every root, and the mitzvah of honoring father and mother, and the Torah, and between man and his fellow, between man and the Omnipresent - it is a dispute whether it is between man and his fellow or between man and the Omnipresent.

37:30 But the mitzvos and keeping the Torah are in order to crown the Holy One, blessed be He, through every mitzvah that is kept, or Torah and prayer that we fulfill; this is the meaning. And therefore when a person fears Hashem, then he draws down the illumination from the Tablets, and from the Tablets, by his fearing Hashem, then he sanctifies the Name of Hashem, so that he will also be ready to die for the sanctification of Hashem's Name.

37:55 And if he is ready to die for the sanctification of Hashem's Name, then Hashem, blessed be He, will make a miracle for him, as we find with Chananyah, Mishael and Azaryah, and all the tzaddikim and the holy ones in every generation, who desired.. For Rav Potocki, when he wanted to enter, then the Gra told him that he could save him with Names, but he agreed - he said that he wants to die for the sanctification of Hashem's Name. And likewise Rabbi Akiva, who wanted to die for the sanctification of Hashem's Name, and they wanted to sanctify the Name of Hashem, blessed be He, in the whole world.

38:26 And when we contemplate that from the root of the Tablets, then one can see that.. It is written in Shabbos, on page 104, in the name of Rav Chisda, that the Mem and the Samech - by a miracle, by a miracle they stood in the Tablets. What is the meaning of 'by a miracle'? That they stood by a miracle, the letters Mem and Samech. For since all of it was a work of miracles beyond measure, for all of it was without any physicality, not at all a thing that has a grasp in the world, so how did this thing stand, how did the Tablets stand?

39:01 They would see from every side, from every direction, so how did the Mem and Samech stand, which must be in its fullness? So there is the Benayahu ben Yehoyada, who explained in the name of our master the Arizal that 'in its fullness' means - that is, the filling is a miracle; that is what he explained. But one can explain something else in these words, which is a new insight: that if we look and see that one who prays before Hashem, then he sanctifies the Name of Hashem, he sanctifies Hashem, blessed be He, in the world, and he draws this sanctification of Hashem's Name from the Tablets, and from the Tablets the Mem and Samech are drawn, which in fact correspond to the miracle, for this is in fact from the miracle, that we pray before Hashem,

39:44 and then in fact it rises and rolls along in the world, so that the miracle rolls along and takes form in this world. For there is the world of straightness in circles, that whoever knows every letter.. The secrets of the letters are the most awesome secrets in the world. And there are letters of straightness, which are straight, and there are circles.

40:09 This straightness - the Vav, for example, the Zayin and the Nun, which are letters of straightness, that go from above to below. And there is the circle, which corresponds to the Ein Sof, the Infinite; its end is wedged in its beginning. This the Sefer Yetzirah also explains. But the Yud, which is Chochmah - it is unformed on all sides. The matter of the Samech and the Mem, which is the holy angel, which the Holy One, blessed be He, will slaughter in the future, and make a dance for the tzaddikim.

40:43 But this name - when He slaughters it, the Mem will go out, and then a holy name will remain, which is for the unification of Hashem, blessed be He, the unification of Havayah and Adnus, that they be equal in one oneness, as brought in the intention that one has in 'Shema Yisrael, Hashem is our G-d, Hashem is One', that in the 'One' they should be equal in one oneness. This 'One', equal in one oneness, is Havayah and Adnus. And then, in fact, when one has this in mind, then in fact one rectifies the voice, so that the voice will be one in the whole world: the knowledge, the contemplation, and dying for the sanctification of Hashem's Name.

41:19 Then all this is drawn down. But in order to draw down the sanctification of Hashem's Name and in order to reveal the light of Hashem in the world, one must pray to Hashem, blessed be He, in prayer before Hashem. The prayer before Hashem is what draws down the abundance and the blessing in the world. And therefore the main thing - what we see now, that there is a drought, and we are not answered, and rain does not fall, that Hashem, blessed be He, does not bring down the rain - it is because it is written in Tractate Taanis, on page 8a, that Rabbi Chama and Rabbi Chanina, who says that great is the day of the rains, more than the day of the creation of the world.

42:03 We need to understand what is meant that rains fall in the world. So this is a thing which is an influence from above to below. The rains symbolize the life-force of the creatures, all the animals and beasts and creatures. Rain that falls from above to below - abundance flows to the whole world, and all the plants and the food that.. all human beings, all of them, eat in the world.

42:29 All the creatures, their root is from prayer, and therefore Hashem, blessed be He, very much desires that they pray for the rains. And Rabbi Shimon ben Pazi says that the rains are withheld only because of those who speak lashon hara. For when people speak lashon hara, they are doing the opposite of Kiddush Hashem, because Kiddush Hashem is to sanctify His Name, blessed be He, and when people speak lashon hara, they diminish Kiddush Hashem, for they are saying that there is no Kiddush Hashem, that there is nothing for which to praise Hashem, blessed be He; rather, they diminish the holiness of Kiddush Hashem.

43:00 This is what speaking lashon hara is about: about every situation that is not good, that is, they say to the Holy One, blessed be He, to Hashem, blessed be He, that He did something not good. That is what speaking lashon hara is. And so, as a punishment, this caused neglect of Torah and neglect of terumos and maasros, which the Gemara lists. But what is the remedy? The Gemara concludes at the end - let him increase in prayer. But the thought that a person understands that the rains are withheld because of those who speak lashon hara, who speak of what is not good - this in fact shows how much the Holy One, blessed be He, is in pain, and does not bring the rain down from Heaven to below.

43:37 And so one must say 'We give thanks to You', in Berachos, page 59, side b. And of course, according to halacha, without the closing blessing, as the Shulchan Aruch ruled in Siman 221, Se'if 1, Rambam, Hilchos Berachos, chapter 5, halacha 10. But from the point of view of thought, that a person would not say it - he can only say it without a blessing. But if rain falls - of course today, because today people are not so pained over this. And so, when Hashem, blessed be He - when Moshe Rabbeinu came to Egypt, then the Egyptians - the Holy One, blessed be He, immediately struck them through the Nile, and He struck them in the element of water, for they relied on the water.

44:09 They said that the water is - from here comes our life, we have it in abundance, and You cannot be a threat to us over water, as it is in the Midrash and... and the Mechilta. But the reflection is that Hashem, blessed be He, in His mercy, shines His light and decides to strike them precisely in the element that is important beyond measure to Hashem, blessed be He - this, that they prayed for the rains.

44:37 That is why, in the Tur, Siman 579, one must say the prayer when there is a drought and rains do not fall and we are not answered; one must pray this prayer in order to ask Hashem, blessed be He, that rains will fall, and there will be rain - 'by the rain of heaven it drinks water' - that falls. And so, when a person, or any person, grasps the greatness of Hashem and sanctifies the Name of Hashem, blessed be He, then he draws upon himself the aspect of the circles, for the circles correspond to the letters, for through each letter there is drawn, above, the light of Ein Sof, the Infinite, that is hidden within the letters, which is the revelation of the Torah.

45:17 And this is the dispute in Sanhedrin, page 21, whether it was the Ivri script - what is the secret of the script at the Giving of the Torah: whether it was the ancient Ivri script or the Ashuri script. And 'Ashuri' means that it is 'me'ushar', approved, from Heaven, as many Rishonim brought, the Rashba and others, that this is in fact the script, that in fact there is no distinction in this between this script and another script; this is the script approved from Heaven. And the ancient Ivri script is a script that was in their time, that they used, but the Ashuri script, which is approved for us from Heaven, which is the script - these letters shine the light of Ein Sof within the letters.

45:52 And so, when one sanctifies the Name of Hashem, blessed be He, a person can receive the 'os', the sign, from Heaven. And so this is what is said: 'And it shall be for you as a sign on your hand'. And this is the secret written in Bereishis, chapter 4, verse 15: 'And Hashem set a sign for Kayin'. He gave Kayin a sign from Heaven; He gave him a sign, for this sign Hashem, blessed be He, gave Kayin so that they would not destroy him and would not harm him, because Kayin did teshuvah, and teshuvah is Kiddush Hashem.

46:28 And because teshuvah is sanctifying the Name of our G-d in the whole world - a person erred and did what is not good, and he returns to Hashem, blessed be He, and says, 'I erred, and I return to Him, blessed be He, with all my heart', and he sanctifies the Name of Hashem - then he receives a sign from Heaven, just as Kayin received a sign. And through this he crowns the Holy One, blessed be He, as King, through this sign that he received from Heaven, just as Kayin received the sign.

46:55 So too, through prayer, he receives a sign. And so, when one receives the letters - the root of miracles comes from the letters of the miracle, which are in fact the letters Samech and Mem, which stood by a miracle, from the circle letters, from the Mem and the Samech. And so every holding back of miracles and of abundance in the world is because of that Samech-Mem.

47:19 And the tzaddikim, because they sanctify the Name of Hashem, can uproot the Mem from it and make a miracle for the moment through Kiddush Hashem, for they take the Mem, the Malchus, the Kingship, and crown the Holy One, blessed be He, as King, and offer their souls for Kiddush Hashem at every moment and instant. And whoever touches them is like one who touches the apple of His eye, for 'the eyes of Hashem are toward the righteous'. And so this is the reflection and the secret that one can see.

47:50 It is written in the Mishnah, Taanis, chapter 3, Mishnah 8, where it is written about Choni HaMe'agel, that Choni HaMe'agel came before the Sages, and they asked and said to him, 'Pray.' And then he prayed before the Holy One, blessed be He; he made a circle, he prayed for the rains; he made an 'ugah', a circle; an 'ugah' corresponds to the letter Samech and the letter Mem, which is a circle - he formed the circle.

48:18 This is in fact a hint to draw down the miracle and the abundance through the prayer that he prayed for the rains. Then it is written in the Yerushalmi, chapter 10, halacha 3, in Taanis, that the Yerushalmi says he asked too much, that the reason he was not answered is that he did not ask in the way of humility. And the Meiri explains, saying that it is not proper to speak to the Holy One, blessed be He, in the way of a decree - a request that decrees upon the Holy One, blessed be He; one must always be in supplication before Hashem, blessed be He.

48:45 And then one can see from Choni HaMe'agel, that he formed the 'ugah' and he prayed, and then the rains began to sprinkle, rains fell, because he in fact formed the circle; he in fact formed the flow of abundance - Ein Sof - through his prayer, through asking of Hashem, blessed be He, for He is the One who brings down the rain. And when we see that the rains do not fall, that they do not flow down to us - this corresponds to that: the Holy One, blessed be He, says, 'They do not sanctify My Name, and they act against the sanctification of His Name, blessed be He.'

49:18 And this is the reason for everything that one sees in the world, that there are so many troubles and so much suffering, and so many harsh judgments, and hardship and pain, that it is very hard to hear of the pain that the Jewish people suffer, and the whole world. The pain must be for the whole entire world.

49:43 If the world knew how much pain there is in the whole world, and how much people suffer in the whole world, in the whole entire world - this outcry reaches the One who sits in Heaven. Hashem, blessed be He, sees everything, every pain with which a person is tormented at the far end of the world. And there are those who cut into living flesh and harm in all kinds of... they destroy the image of Hashem, blessed be He, and Hashem, blessed be He, is pained by it.

50:09 In Tractate Megillah, page 11, He said: 'The work of My hands is drowning in the sea, and you are singing a song?' Hashem, blessed be He, is pained and has pity on all the creatures that He created. Only the great, mighty and awesome G-d, who created heaven and earth, can have pity and compassion on the work of His hands. This is our Master, the Creator, blessed be He, who is the G-d of truth, whose work is truth. 'The Rock, His work is perfect, for all His ways are justice; a G-d of faithfulness and without iniquity, righteous and upright is He' - the Holy One, blessed be He - which is to praise Hashem, blessed be He.

50:40 And this is what is written, and one can see this - this is a new insight, now: for it was taught: Rabbi Meir says, do not read 'mah', what, in Tractate Menachos, 53b, do not read 'mah', what, but 'me'ah', a hundred. And the hundred is 'but to fear'. This fear is drawn from the Tablets, and from the Tablets - this is the Mem and the Samech, and Mem and Samech add up to the number one hundred. And then what he said will be understood: 'What does Hashem your G-d ask of you' - do not read 'mah' but 'me'ah' - that Hashem, blessed be He, asks of us and requests of us that we elevate and rectify the letters, and take from it the Mem, the Samech-Mem, and leave only a holy Name, so that no pain at all will remain in the world anymore.

51:23 Hashem, blessed be He, asks of us not 'mah' - not to busy ourselves with the rectification of man, but to busy ourselves with the rectification of the 'me'ah', the hundred, with the Samech and the Mem; to busy ourselves with abolishing death, to busy ourselves with abolishing troubles, with abolishing suffering. And so the work of Rabbi Shimon's Torah in the Zohar was only to rectify the sin of Adam HaRishon. And so there are many, many times in the Zohar, countless times, that Rabbi Shimon rebukes Adam HaRishon, until he had to reveal himself and tell him to stop telling of the sin of Adam HaRishon, for he was ashamed of what our master, Rabbi Shimon bar Yochai, told.

52:02 And this learning and this work is what can shine light and bring the End closer. I, the small, the lowly, the poor and the despised one, who speaks before you and tells you that you are Torah scholars, and fortunate are you, Israel - and know that the thing that Hashem, blessed be He, desires of us, as one can see it in the whole way of the Torah and in every section and in every outlook, is that the Jewish people should love one another and honor one another.

52:35 'My children, I ask nothing of you but that you love one another and honor one another' - as in the Tanna Devei Eliyahu. And to judge favorably, and to practice love without cause, and to judge everyone favorably, and to love everyone, and to do kindness with all creatures, and to bestow kindness and do good to each and every one. This is the main way to come close to Hashem, to dwell in light: to feel that a person loves the most distant Jew as he loves his own son and as he loves his father.

53:09 And just as he would never speak about his son, so he will never speak about anyone else. And just as he would draw close his son, who is small, so too he draws close the boy in the Talmud Torah, the other child. And the other way around - if he would show more love to one who is not of his own seed, that is even greater, and an even higher level: to love everyone. Know how to lift your eyes to Heaven and to chirp in prayer before Hashem, blessed be He, and to ask, and to be 'hav lan, hav lan' - give us, give us - and to ask of the Holy One, blessed be He.

53:39 This is in Tikkunei Zohar, Tikkun 6, page 22, where Rabbi Shimon calls this, as a person says, 'woe' - that is, he prays like the klipah of a dog that begs, that barks 'hav li, hav li' - give me, give me. Whoever truly merits the foundations and true holiness, to understand that Hashem, blessed be He, dwells with us, Hashem, blessed be He, is within us, and that when we hurt the other, when we hurt another, we are not hurting this person, for this person is 'borne to strength', 'and his soul mourns over him' - we are hurting the Holy One, blessed be He, who dwells within each and every one.

54:17 And if we stop the baseless hatred and increase love in the whole entire world, so that the whole entire world loves one another and stops speaking ill of one another - whether about little children, whether women about women, that they stop speaking, whether little children, that they stop shaming little children - for this pain and these tears, so many hearts in the world go about broken and go up to their beds in tears of pain, whether because they are not helped, whether because no one looks at what they lack, whether parents of children, who have a livelihood and do not do good to their own offspring when they see that they are learning with devotion; or any pain that anyone has - and they do not understand that it is forbidden that a person -

55:05 his heart - go up to sleep, Heaven forbid, at a time when he is sad and downcast. There is in the Zohar, Korach, page 178: Rabbi Shimon calls this 'masters of the reckoning' - to make an accounting of the soul before sleep. Before a person goes to sleep, let him think it over very well in his mind: before Whom is he going to give judgment and account? When you do teshuvah before Hashem, ask Hashem, blessed be He, for His mercy, and do not hurt any heart in the world.

55:35 And know that whoever desires holiness and whoever desires attainment, and to cleave to Hashem, blessed be He - if he runs to Hashem in prayer or in anything else, that is not the way. The way to dwell in light is only to love one another and to honor one another, and to stop speaking ill among the Jewish people. It is forbidden, Heaven forbid, that there be lashon hara among our people.

56:00 When we want to know about every situation, what is happening, we must go and know the Torah and hear what the holy Torah teaches us. And we see that Rabbi Chama bar Chanina and Rabbi Shimon ben Pazi - he says that those who speak lashon hara hold back the rains, which is what we are seeing: for we are in the month - close to Teves - which is the coldest time of the year, when all over the world there are downpours and storms and snows, and here, still, in the Land of Israel, 'upon which are the eyes of Hashem your G-d from the beginning of the year to the end of the year' - we do not see rains.

56:42 And one must pray and ask before the G-d of Israel, before the One who sits in Heaven, to ask before Him, blessed be He, for the rains, and to ask Hashem to save us from baseless hatred, to ask Hashem to save us from evils and from causing pain to each and every one. And know that this is the view of Rabbi Shimon, and the main thing is that we take hold of this, and you will see that there will be miracles and wonders.

57:08 A person will ask of Hashem - he will see a miracle, he will see a wonder, he will see things, he will see Kiddush Hashem, blessed be He, with his eyes, just as the One who acted in Egypt did miracles for us, and as Hashem, blessed be He, did for us in every generation, He will do miracles and wonders for us. May Hashem, blessed be He, give you long life, all of you, and give to the Rabbis and to your whole holy city, which is a holy city of Torah, of prayer, of geonim, of Torah scholars, for I have heard many wonderful things about the holy strength that is here, and about bringing merit to the many; and each one of the Rabbis, with due honor, may he have length of days and years, and may he have good abundance,

57:53 and may the Holy One, blessed be He, bless each and every one, and give you 'length of days in its right hand, in its left wealth and honor', may Hashem, blessed be He, bestow upon you all the higher abundance from Heaven, may He give you long life, and may no one have suffering, may no one have troubles, may no one have pains, may there be no sick people at all, may there be no troubles, may there be no suffering. And also, if possible, you too pray for me, that I, the small and lowly one, the lowly one - that I too may have a complete recovery, and that I merit to find favor in the eyes of Hashem, blessed be He, and that Hashem, blessed be He, have mercy on me and teach me and draw me close,

58:33 for I want to bring Him satisfaction, and also that I hear with joy of the good of each one, for it is forbidden that anyone in the world should have pain. We must stop the evil; if we do not stop it, it will not stop. This is the view of the Torah: that we must gird our loins and think in our minds how we turn the whole world around, in order to shine light and to be better, and to change the creatures and to change the mindset, so that the light of Hashem spreads through all our limbs and all our sinews, to crown the Holy One, blessed be He, as King.

59:16 And may it be His will that Hashem, blessed be He, bless the Rabbis who lead the holy Mishmeros HaZohar, for you learn in this holy wisdom of Rabbi Shimon. I am ashamed to bless you, for you are so engaged in the Zohar and complete so much. May we all merit to also complete the Zohar so many times, and may Hashem, blessed be He, give you Heavenly help, and bless all who live in this city and all who live in the Land of Israel, that you have all the blessings and the good abundance; may they be fulfilled in you and in your offspring until the end of all generations, amen, in all matters, all of them, good abundance, amen.

59:55 - My teachers and masters, we will now hear niggunim from the Rav. After that we will hold here, together with the Rav, the ceremony of the 80 siyumim, and after that, with Hashem's help, there will be dancing and joy. Be blessed. They all rose and blessed him, and said: [unclear] fortunate are those who hear these words from your mouth.

1:10:20 These were the secrets that our master Rabbi Shimon bar Yochai revealed, that he revealed in secret. Fortunate are the ears that merit to hear the secrets - so says Rabbi Shimon - which the holy companion, Rabbi Abba, wrote. Then he said: fortunate are the ears that merited to hear the secrets that Rabbi Shimon revealed [unclear]. As it is said: 'May the glory of Hashem endure forever; may Hashem rejoice in His works.' 'Let Israel rejoice in its Maker; let the children of Zion exult in their King.' [unclear] [unclear] - fortunate is the Jewish people, they have [unclear], both in this world and in the World to Come. And so there is this in the Talmud Yerushalmi, chapter 1, [unclear] [unclear] that Your Torah be our occupation in this world, and be with us in the World to Come.

1:11:39 Chanina bar Papa, Rami bar Papa, Nachman bar Papa, Achai bar Papa, Abba Mari bar Papa, Rafram bar Papa, Rechish bar Papa, Surchav bar Papa, Adda bar Papa, Daru bar Papa. Please make the words of Your Torah sweet in our mouths and in the mouths of Your people, the House of Israel, and may we - and our offspring and the offspring of Your people, the House of Israel, all of us, know Your Name and learn Your Torah. 'Your commandments make me wiser than my enemies, for they are mine forever.' 'May my heart be perfect in Your statutes, so that I not be ashamed.' 'I will never forget Your precepts, for through them You have given me life.' 'Blessed are You, Hashem; teach me Your statutes.' Amen, amen, selah. We give thanks before You, Hashem, our G-d and G-d of our fathers, that You placed our portion among those who sit in the house of study, and did not place our portion among those who sit on street corners. For we rise early and they rise early -

1:12:26 We rise early for words of Torah, and they rise early for idle things. We toil and they toil; we toil and receive reward, and they toil and do not receive reward. We run and they run; we run to the life of the World to Come, [unclear] as it is said, [unclear]. May it be Your will, Hashem, my G-d and G-d of my fathers, that You let us take part in this completion of the holy Zohar of this holy group, who are completing - so may we complete together with them.

1:12:52 [unclear] the holy Zohar, and [unclear] other books, and to complete them, and to learn and to teach, to keep and to do and to fulfill all the words of the study of Your Torah with love; may the merit of all the Tannaim and Amoraim and Torah scholars, and Rabbi Elazar and Rabbi Shimon and Rabbi Abba, stand for us and help us, and all this holy congregation, that for each and every one, this good shall not depart from our mouths and from the mouths of our offspring, and our offspring's offspring forever; and may it be fulfilled in us: 'When you walk, it will lead you; when you lie down, it will watch over you, and when you awake, it will speak with you.'

1:13:33 'For through me your days [unclear], and years of life will be added to you.' 'Length of days is in its right hand, in its left [unclear].' [unclear] Hashem will bless His people with peace. and sanctified be His great Name in the world that is destined to be renewed, [unclear] and may He reign [unclear] in His kingship, in your lifetimes and in your days [unclear] Israel, speedily and soon, [unclear] Hey, hey, hey - thank you very much.

1:16:02 The audience - [unclear] - the Rav blesses the audience. and to clear the way. All the [unclear], I, in fact, am never - worth anything, not worth anything at all; there are many tzaddikim, great and holy; one can be blessed by each and every one who is here, [unclear], that you have good abundance and [unclear]; and I love you, each one, with a great love, [unclear], that Hashem, blessed be He, [unclear] you and save you in all that you seek [unclear].

1:17:03 All who [unclear] in your holy study watch, [unclear] give you good abundance, [unclear] and to all the holy Rabbis, and all the good abundance. give you a good and long life, [unclear]. Right.