The Yanuka Rav Shlomo Yehuda-מה אפשר לפעול בהושענא רבה - שיעור שמסר הגאון הינוקא בהושענא רבה אשתקד

3:05 The tzelem gives the stature. Therefore, says Rabbi Shimon - we'll get to it later, if we have time. Rabbi Shimon says: 'Until the day breathes and the shadows flee.' 'The shadows' - that is two shadows. One shadow, a second shadow. That's why it is two shadows. These shadows are the stature, the form of the person, and the spiritual tzelem. The inner part, what is inside the tzelem itself - that is 'No eye has seen, O G-d, but You.'

3:33 And no one sees the tzelem of the limbs and the inner part. That is already something higher than high, and there is no going on at length about it. And also, of course, one must know that a person need not go looking for his shadow, as the Rambam brings in Siman [unclear], regarding what [unclear] brought, that they used to look at their shadow at night by the light of the moon, to see who has a shadow on his head.

4:01 So no one knows in what way to look; you need to know at what angle to stand in the moonlight, and which side, you also need to stand facing a certain side, the side would need to be said too, but since people would try to do it, I'm not telling you. Yes, but you need to stand on a certain side, and in the moonlight, and all that; and one could try to know, but today people don't know and aren't expert - we don't know about these things, and so it isn't worthwhile for a person to get involved with it. That is how the Rema explains it.

4:29 A person should not try to probe the future; a person should be settled in his mind, to think, to pray, to trust in Hashem, to rely on Him and not to worry. And most important, not to be frightened by anything. Slowly, slowly, to enjoy every word, everything that is heard, slowly, slowly. Not to serve Hashem under pressure. To read - to do the Tikkun calmly, with intention, not trying to swallow words, because with Hashem, blessed be He, it's not a machine where you have to cram page after page and then you get 100. With Hashem, blessed be He, one works with the heart.

4:59 Slowly, slowly the heart embraces, and then the prayer, the Tikkun, rises slowly, slowly. He needs... 'Let the work be heavier upon the people... and let them not heed false words.' That was already at Pharaoh's; thank Hashem, we left Egypt, and are servants of the Holy One, blessed be He. With the Holy One, blessed be He, there is no 'let the work be heavier' - rather, work with a settled mind, [unclear], calmly, with joy; you read what you can, whatever you manage; and the main thing is that a little with intention rather than a lot without intention - that is the most important.

5:32 Or just to read and cram without understanding what you are reading and saying. Now pay attention, pay attention to this. Yes? Rabbi Shimon says: 'and they join as one,' these shadows join as one, [unclear].

5:59 And the first tzelem is a little finer and clearer than the second tzelem, and it takes it along together with it. And what does that mean? 'When the two images are present, the person is guarded' - when a person has these images, the tzelem of a person, he is guarded from the harm of the outside forces. There are the outside forces, which actually draw nourishment from all sorts of things we do not in holiness, not with intention; from these small things the outside forces get a hold.

6:31 Here's an example. What is called 'a hold for the outside forces'? People always see 'a hold for the outside forces' - outside forces is Kabbalah - and they don't understand what 'outside' means. The hold of the outside forces comes in a place where there is a lot of light without a vessel, or in a place where a person's vessel is cracked. For example, a person who actually is not pure: he [unclear], he doesn't guard his kedushah, his eyes, the bris, kedushah.

6:55 He comes to a transgression, and he doesn't do teshuvah for it. He doesn't try to fix it. He doesn't go to the mikveh either. He knows he went wrong. He also isn't so very, very sorry, with intention, for the wrong he did. And so the vessels of his repair are still broken, because he isn't truly sorry from the depth of his heart for a sin or a transgression he did. He's sorry, he goes, 'Well, maybe I did something wrong, maybe yes, maybe no, slowly, slowly I'll come closer' - or he really is sorry, but he doesn't express regret and take upon himself the resolution to leave that sin.

7:32 And what do I mean? A person who is actually blemished, who commits a sin or a transgression - his vessels are broken. And the moment he comes to learn, to pray, he draws down a lot of light. Now, what happens to light that enters a cracked or blemished vessel? This light goes out through the holes, through the cracks, through the [unclear] there are, and then it reaches that place, that empty space, and there the outside forces have nourishment. They enjoy this light and they draw from it.

8:01 And then, actually, his Torah, the light he draws down from such a high place - instead of it rising back to the high place, since the light needs to come down and rise to its palace, to the highest places - the moment he doesn't manage to raise it, what happens? The outside forces come and draw from his food, from his light. They draw from everything he does: Torah, mitzvos, prayer. They get nourishment from it.

8:26 And then he actually feels a lack all the time in serving Hashem, blessed be He. He feels difficulty, he feels a lack. Sometimes he also feels no taste in serving Hashem, blessed be He. He feels... And all of it, these feelings, are because the person has cracked vessels, which give a place to the outside forces. So what must one do? What one needs to do is something like this, simple. What we need to do - we...

8:52 A person does teshuvah from the depth of the heart, and there are several ways one needs to do it. One is to do teshuvah from the depth of the heart for [unclear] that is in the person's hand. He can write it down, know what he is not good in, where he is blemished; he writes it down. He knows: 'These are the things I stumble in; these are the things which a person shall do and live by them. Here I need to separate from the forbidden, do teshuvah and come close to Hashem.'

9:16 The second thing is to learn all the subjects connected to the thing in which the person stumbles. That is, there's no point for a person who now, for example, doesn't keep Shabbos at all, doesn't keep Shabbos, doesn't keep Shabbos, doesn't keep it, doesn't even know what Shabbos is - he puts on tefillin every day. And in his synagogue there is one rabbi who teaches the laws of tefillin, and another rabbi who teaches the laws of Shabbos.

9:47 That fellow says, 'Wait, I'll go to the class on the laws of tefillin, since I do put on tefillin. Shabbos I don't keep anyway, so it's better that I go to the laws of tefillin.' And that is exactly the mistake. He should go to the laws of Shabbos, even though he doesn't keep Shabbos. He shouldn't go to the laws of tefillin; he should go to the class on the laws of Shabbos. Why? Because learning the thing in which a person stumbles is called learning Torah lishmah, for its own sake.

10:14 Torah lishmah is when a person learns what is hard for him, what he needs to fix. Now, a person who has a bad trait writes down the bad trait: 'I have laziness, I have sadness, I'm also not happy enough, I don't manage to learn Torah.' He writes down for himself all his shortcomings, takes the book Orchos Tzaddikim, opens Orchos Tzaddikim - there are lots of gates there that explain... I don't see the tzaddikim who are sitting here.

10:54 Now, what happens? He learns the things he needs to fix. So what happens when I learn about these traits? For a woman too, the same thing, for a woman too. A woman needs to write down before her where she errs and where she stumbles: whether in the matter of tznius, modesty, perhaps blessings; she isn't careful with the kashrus of the kitchen. She needs to know, to be careful about it. You remember we spoke on Kippur about how today an avreich sits in kollel learning the laws of mixtures of meat and milk, while the wife is in the kitchen all day, making things treif there and a mess of the dishes [unclear].

11:32 So the wife too needs to know the laws of meat and milk, and know some basic things, since she is in the kitchen cooking and preparing food - she should know. A woman needs to know the laws of blessings, the laws of Shabbos, the laws of niddah, the laws of meat and milk, and mussar. These of course are the things that are important for a woman to learn, so that she has these things. It could be family purity, separation from the husband - things a woman needs to know.

12:00 These are things a woman would do well to learn. And if she wants to learn mussar, she can learn Orchos Tzaddikim; she should write down before her the traits she thinks she needs to fix. Usually a woman must learn about jealousy, joy, sadness, and lashon hara, evil speech. These are important things a woman needs to know, because usually a woman tends more to be jealous, and also to be less happy all the time - toward sadness - and also to be provoked and sad, so it is hard for her. And why is it like this?

12:33 Because truly women have a more complete tikkun than the man's. As you may not know, this already appears in many books, that she is complete, and therefore exempt from positive mitzvos bound by time. She has a kind of tikkun on a high level for her soul, and she is part of the man, etc., all that. So indeed, because of these levels, sometimes they have [unclear] in their deeds, so for that reason they also have more trials and difficulties.

13:02 So indeed a woman needs to find things with a settled mind, with wisdom, of course, with learning, in these things, and this will give a settled mind - only that there be no quarrels, and that there not be, as is often the case; and that way there will be peace. That is the [unclear] thing one needs to know with it. One should always know about the other's level, that it is higher than mine, and that way there is peace. And Heaven forbid to treat their honor lightly; one must be careful with the honor of the wife, who is truly the Shechinah, in all the things the Sages praised.

13:31 Now, after we understand this, and we have learned the traits and learned in what a person sins, in what a person distances himself from Hashem, the moment he learns about the trait, he learns about these things, he goes to all the vessels, he repairs the broken vessels. Because what happens to a person who actually - in the example I gave - puts on tefillin but doesn't keep Shabbos, for example, yes?

13:58 It's very good that he puts on tefillin, but we have a problem with keeping Shabbos. So what happens is that he has light in vessels for tefillin, but for the grasp and greatness of the light of Shabbos he has no vessels. And so it is important that a person learn each time all the parts he knows - in which he thinks - so that first of all he prepares the vessels properly for the levels and for this light, and that is what will bring [unclear].

14:24 Up to here [unclear]. Now we go up to the third level. The third level is to come and pray about it. Be happy, yes? You don't need to be afraid now. People are afraid. As for fear - there is no need to be afraid. To rejoice. What do we say?

14:49 'Our Father, the merciful Father, Father of mercy.' But I'm not about to say something opposite now - 'the third level' - so [unclear] that it will be hard work. No. Who knows what the third level of service is? What must one do? Prayer. And then a person prays about it, so what happens - the outside forces have no hold at all on the deed and on the service he does.

15:14 And now let's see where we see this in the order of our prayer. Good, let's see [unclear], simply. When we come to prayer, in Shacharis, the prayer starts right away in Asiyah, the world of Action: the service of the offerings; we begin to occupy ourselves with all the service of the offerings, everything begins to wake up, we begin to rise slowly, slowly. After we begin to occupy ourselves with the service of the offerings - seemingly we should have prayed, and one could pray right away, to start. Why do we need to occupy ourselves with offerings? Why is there such significance in this order, that we begin with the offerings, in order to cut off all the thorns, all those surrounding?

15:51 all the kelipos of Asiyah; and after that we go up into the world of Yetzirah. After that we reach Beriah, and we have Atzilus, where we stand in prayer. And of course, that is before - all the introduction of Pesukei D'Zimrah; that's why it is called Pesukei D'Zimrah, from the word 'mazmerah', pruning shears, for it cuts away all the thorns and all those surrounding. And then we actually build the vessels through Asiyah, through the offerings, through 'and let our lips take the place of the bulls.'

16:16 We want to pray; we want the prayer to be accepted. Now, if there isn't - the prayer, how will it be accepted? 'For My house shall be called a house of prayer for all the peoples' - the Beis HaMikdash, the Holy Temple, was destroyed. And I need to spread out my prayer before Hashem, now that the Beis HaMikdash is destroyed. So I prepare a vessel. What vessel do I prepare for the Beis HaMikdash? Offerings. The offerings with which I begin the prayer are to create the vessels at the start, for the light of the whole prayer.

16:40 That's why it is in Asiyah. And right after that we have Yetzirah, and right after that we go up; of course, that is the whole order of 'Hodu' that we say - that is Pesukei D'Zimrah, where we see songs, and [unclear] the importance of saying 'Yehi Kevod Hashem L'olam', May the glory of Hashem endure forever. Maran the Chida writes: one must be careful to say it with intention, and to put his feet together, to put the [unclear] together when saying 'Yehi Kevod Hashem L'olam', because of its great importance.

17:07 It has importance, and one must be very, very careful with it. And many aren't careful with it and don't pay attention to it, or don't know it, but one must be very careful with it; and also Mizmor L'sodah, to say it with a tune a little, with the law of the Shulchan Aruch, but... Yes, no problem. The main thing is that a person be [unclear] together. Now, the more a person thinks, contemplates, he sees that the service rises, and rises higher and higher, until we reach Barchu.

17:36 Pay attention: we reach the point of Barchu, we begin Barchu, which is called the zimun, the invitation, where the chazzan - as the Magen Avraham writes - this is called a zimun, when one says 'Barchu es Hashem', Bless Hashem; this is called an invitation: the congregation is invited to come and answer and join together in answering the prayer, 'Blessed is Hashem, the blessed One, forever and ever,' and right after that everyone begins the order of the prayer. And then we begin to praise the Holy One, blessed be He, that He forms light, that He creates darkness; or in Maariv, when we ask of Hashem, 'Who brings on evenings with wisdom, opens gates with understanding' - we don't begin the Amidah right away.

18:14 We begin with the praise of the Creator and put all this preparation first, so that we know before Whom we stand. This creates all the vessels, it guards all the vessels, and right after that, what happens - we immediately stand in prayer. Let's see. And pay attention: so that there is protection for this light, there is something we fulfill and do right after the prayer.

18:40 And that is viduy, confession. Our master the Arizal - actually, at Nefilas Apayim, right after the prayer - in Shaar HaKavanos, actually, it is explained in a way that I'll explain simply, so that they know. After all, the moment I have prayed, a person [unclear] very, very great through his prayer, and rose high, and now he has received very great lights.

19:07 So what I do: I do teshuvah. The teshuvah shows before Heaven, [unclear] Hashem, blessed be He, that this person asked his requests before Him so much, and now he also confesses and does teshuvah - he also prepares vessels, he also does teshuvah - the outside forces have no hold and no place at all in anything connected to him, and they are immediately nullified from him. And immediately they are nullified; they cannot come near him. So we have this in Shacharis, we have this in Minchah, when we do viduy, and in Maariv we have it in the Shema at bedtime.

19:40 When we say the Shema at bedtime - of course, right when night comes, a person goes to sleep on his bed, he says the Shema at bedtime, and goes to sleep. 'Say in your hearts upon your beds,' and be still, Selah' - this is the time a person goes to sleep with words of Torah, and there are several more reasons for this that can be seen in the Beis Yosef, in this siman on the bedtime Shema, who brought this whole matter of the bedtime Shema, how important it is, and to go to sleep with words of Torah, and all these things bring a person to a level of holiness, and to a sleep of holiness, and then the whole of his sleep turns into something lofty, in which a person rises and is elevated.

20:19 Rabbi Shimon says in the Zohar, [unclear] - this is called 'masters of the reckoning': that he does teshuvah that same night, so that a person sleeps within teshuvah, and all. And there is much, much more about this written in the sefarim. Now, if we look - a very beautiful thing: that after we prayed the Shacharis prayer, and after that we did the Minchah prayer, and did teshuvah, and soon Maariv came, notice that a person, all day long, after every few hours, with every service he does at a set time, he always does teshuvah, and the teshuvah always comes after the deeds.

20:50 And why is that? Because before that I prepared the vessels, I brought down the light, and after that I guard it through the prayer. Now you'll ask, okay? I need, [unclear]. Which question? Perhaps, [unclear]. [unclear] What about the Yamim Tovim? What about the day of Shabbos? [unclear] What about days like these? We have no confessions. We cannot say confession; we have nothing to guard this great light.

21:20 What guards it for us? So the answer, truly, is - [unclear]. What guards the light on Shabbos is the praise, the zemiros and the praises with which we praise the Holy One, blessed be He. Shabbos is a day on which we - we reveal that nothing is lacking, because this is when we do not ask for what we lack, on Shabbos. We also don't, so that a person will not be distressed. But in order to [unclear], for my whole aim - on the day of Shabbos I reveal that the Holy One, blessed be He, is whole; there are no lacks on the day of Shabbos, there are no worries on that day, no lack at all, everything is full, everything - everything is geulah.

21:57 And then we guard all these awesome and wondrous lights, through the praise of Hashem, through song, the songs, the praises, the lauds to the Holy One, blessed be He, which is what guards a person. [unclear] another thing that is very, very interesting. When I actually come to pray and to fix the vessels - of course, as we explained - the vessels [unclear] and everything, the important things that happen and take place right away, that meanwhile he does the teshuvah and all, this light rests upon him, and there is a settled mind, and it shows, and he is calm, and then he truly feels that he did something, did some act of Torah, did some mitzvah, did - he feels the light, feels the vitality, and then everyone always asks me, 'There was such a great light on Yom Kippur, I felt light on Rosh Hashanah,

22:45 [unclear], I feel that from this place I can never go backward - how can I guard it?' So what is the last thing one needs to do to conclude all the actions we did? And for this too, is there a hint in the prayer? That it is all built this way? How?

23:18 I'm playing. I'm playing the Rav. Right, very nice. [unclear] The answer is: Aleinu, when we say, Aleinu, at the end of the prayer, we praise the Holy One, blessed be He. Rabbeinu [unclear] says that there are those who, in practice, are sometimes in a hurry, they [unclear] at the end of the prayer, he has to go to their work. The [unclear] time is when a person makes the effort to stay for Kaddish Tiskabel.

23:44 that this prayer goes up - that is its time, so this was a prayer, and the prayer rises up, up - that is the time of Kaddish Tiskabel. And when we pray, and a person has already reached Kaddish Tiskabel, if he can stay - here we are talking about a person who has to go to his work - but a person who can stay, and stays until Aleinu, which is the great light that comes down and [unclear] at the end of the prayer, Aleinu comes after all the vessels and all that we explained, we built, and the light came down - when does the final hammer-blow that seals it come?

24:15 Aleinu comes. So how can it be that a person takes saying it lightly, and walks off? Look, the Kol Bo writes in siman 13 how important saying Aleinu is - the enactment of Yehoshua bin Nun - and that a person testifies and [unclear]. Do you want to bring me that? Put it here, put it here. Come, bring it. Excellent. [unclear]. Now here. No problem.

24:41 Excellent. Thank you very much. Nice. It will be good here too, to read out [unclear]. It will be good. Now, yes? Now, everyone who has intention and prays and says the prayer, and whatever he can and whatever he does, but there is actually a message in Aleinu that we need to understand, what it is, and this is actually also the message for all service and holiness - as I explained that we learn - let's say for example, after keeping Shabbos there is no Aleinu, so how do I guard the light of Shabbos?

25:18 Or putting on tefillin, when a person learns with Rabbeinu Tam tefillin until midday, there is no Aleinu. So how do I keep the idea of Aleinu? So when I say Aleinu, 'and to ascribe greatness to the Creator of the beginning, who has not made us [unclear],' 'to see speedily the glory of Your might.' What actually is the message of Aleinu? It is the message of remembering.

25:44 Remembering - why, actually, do we praise Hashem? What is our purpose, what is our goal, and what did we come for, and what is our hope, and our future, and our purpose. And this remembering is what guards the mitzvah and the service and everything a person does, and in the end it reaches the highest place. So these are the things 'which a person shall do and live by them,' and these are the vessels to reach and to make light dwell in everything you do, all the days of your lives, in all service of Hashem, blessed be He.

26:16 So remember these vessels, and they will be of benefit to you all your life. Remember the vessels - you have vessels to use for each and every thing, every mitzvah, every practice, anything you want. These vessels are the vessels, the very best vessels, for the service of Hashem, blessed be He, And also, if you, with Hashem's help, wanted to look into it more, you could see that everything goes according to this order and revolves around this order, in order to feel and see the goodness of Hashem, blessed be He.

26:48 And of course, the more a person can add, the more he can rise and lift himself higher. that is, every mitzvah - keeping the mitzvah with joy, and feeling that he is awakened at the time of the mitzvah, and he falls in love with Hashem, blessed be He, he feels that he cleaves to the holy Shechinah. So all these things also, of course, bring it to life, and make it have even more added vitality and enthusiasm, this is something that will help even more.

27:15 But not everyone can always reach this level, but at least to strive for it. that a person should feel that he merits to rejoice in it, that this is a lens, a [unclear] lens, with Hashem's help. May we all merit [unclear]. A person did not intend. rising in the service of Hashem, and there wasn't some pride [unclear]. [unclear] compares in this. You know, there was once a story.

27:41 Yes, yes, I've finished, but this too is like these, this is still like a tikkun, we are learning. The goal is to learn now in order to go and draw close to Hashem, blessed be He. It is also [unclear]; soon we need to say, People need to [unclear]. Tell me - I'll ask a question.

28:12 Have you ever seen a teacher in a kindergarten, a melamed in a Talmud Torah, [unclear] the ages there, and he walks around with pride over them? We haven't found it. We haven't found pride in, Have you ever seen some great scholar, a doctor, who walks through a ward of little babies, and passes by them, and is proud that he is more than all of them?

28:43 Have we found such a thing? We haven't, right? That means pride begins at the place where a person tries to compare himself with others. When he does not compare himself with others, then he is never proud. And if a person understands that he is never in a competition, he does not need to compare himself with anyone, then he will never be proud.

29:08 He will not have a thought of pride. And when a person tries to compare himself with someone else, here pride begins. And so it says, 'I have set Hashem before me always.' When Hashem, blessed be He, is always before me, then I always want to compare myself with Hashem, but when my comparing is with Hashem, then [unclear] comparing to a person. then it is always before me. It all depends on the way of looking. How do you look? You asked - this is the answer.

29:37 Good, [unclear] that we merit this, with Hashem's help - but I'll tell you a story. They're already trying to start [unclear] with us. Do they want to start it, or do they want to finish it? If they want to start to [unclear]... here, sometimes you see here. There are some who... I said.

30:02 [unclear] Aleinu begins, can't listen the first time. It is effective, yes. - Is it the same meaning as what the Rav explained, that Aleinu draws down the light, but also draws down the light of Hoshana Rabbah, of basically the same idea? - The idea is the remembering, the remembering of the occasion. Meaning, if you were at... this segulah basically draws down the light of [unclear], if you remember that we spoke about the Saba of Kelm, who gave a good practice on holy Yom Kippur, that a person takes upon himself at Ne'ilah a good resolution, at the time of Ne'ilah he draws holiness upon himself for the whole year, by the force of his resolution, from the moment of Ne'ilah.

30:47 So there is - as much as a person remembers - from the side of the time itself; this is what draws: the remembering itself. Not necessarily [unclear], but the remembering itself. That is, if you take on some resolution now, on Hoshana Rabbah, for the whole year, then the force of the holiness of Hoshana Rabbah will be drawn upon you for the whole year. If you just traveled to the grave of Rabbi Shimon bar Yochai, or you were in Chevron, and you had a very great awakening, you felt there the light of the holy forefathers, and you felt a tremendous light - take upon yourself a good practice or a good resolution for such-and-such a length of time, and every day that you keep this practice, the light will be drawn upon you by the force of the resolution and the holiness of the place.

31:32 This is a novel teaching of the Saba of Kelm; [unclear] I explained his words, this is how they used to do in the yeshivos, with many great ones, many tzaddikim and chassidim, who would take upon themselves a resolution by the force of Ne'ilah, and so it would be for them for the whole year, and... it helps. - What does that mean? For a [unclear] time - can one say [unclear]? - One can say so, yes, because it depends.

31:57 If a person, for example, now takes upon himself a very hard resolution, one that takes a lot of work to do, then he should also do it for a short time. It will not be easy for him to keep such a practice a whole year; and if he can, and it is in his power, let him take it on; but if he can still - he wants only one month, to take upon himself the book of Tehillim every day, suddenly - say he wants to.

32:22 To take on the book of Tehillim for a year - that is a lot of time. He'll take it on every day, so that month, every day that he reads the Tehillim, he draws upon himself light from that very place where he was. And so it is worthwhile that a person can take upon himself at Ne'ilah a small resolution - it will help for the whole year. One can also now, on the night of Hoshana Rabbah, and so a small resolution, and it will help [unclear]; one can do this. One can take a small resolution, even one psalm of Tehillim, that a person says with intent, each time [unclear] a commentary, a little every day, then every day that he reads this psalm, he draws upon himself its light, of Hoshana Rabbah.

33:00 The resolution, in fact - this is the law with vows: that a person cannot release a vow while the time of its [unclear] has not yet come. A person who vowed that he would not eat, [unclear] go to such-and-such a place at such-and-such an hour, in this month, in the month of Kislev. Now he comes to a sage, he says to him, 'Release me from the vow that I vowed.' Can he just release his vow for him like that? He cannot release his vow for him. Why? The due time for paying the vow has not come.

33:26 So he cannot release it. So what do you learn from here? that the force of the holiness of the vow - of course, not to get involved with vows; I am not talking about vows at all - a person may not get involved, not with oaths, not with vows. [unclear] in Tractate Nedarim, and in Shevuos, page 39, in Tosafos. Now, the more a person rises and reaches greater levels and holier thoughts, then he can reach a level where he has no need at all in the whole essence of his life, and everything is Hashem's; so in the end of things, with intent, in thought - but one need not take on many resolutions; these are things a person gets alarmed and confused by, and falls into fears and anxiety, and that is not the way of service.

34:10 The way of service is joy, it is a settled mind and freedom of the mind. That is how one truly needs to serve Hashem. To feel the joy and the sweetness of the King, with rejoicing and with trembling. Now, since I only explained the resolution - but where were we? - The story. - Ah, to the story, yes. Of course we also didn't finish the Zohar. So I'll tell you a story. [unclear] the merit of Rabbi Shimon bar Yochai.

34:46 Now, There was once an incident with the holy Gaon Rabbi Shlomo of Karlin. Rabbi Shlomo of Karlin is one of the great tzaddikim, holy ones and early ones, who lived about 200 years ago, of the great disciples of the Maggid. And once he was traveling in a town and he sees someone who died sanctifying Hashem's Name, hanging on a tree. He looks at him, he sees him hanging on the tree like this.

35:11 So he looks at him, he looks like this at a tree like this, [unclear], he says, 'What is this?' 'Who is this, hanging on a tree like this?' He is dead. He looks at him, and then he says, 'He is hanging on the tree with some personal motive.' Meaning, that one who died sanctifying Hashem's Name, before they hanged him, he had some thought of pride: 'When I die sanctifying Hashem's Name, I am probably better than my friend or than someone else.'

35:37 And even though this rose and was elevated and will bring him to a high place, still there was here some slight trace of a thought [unclear] - which Rabbi Shlomo of Karlin said is a bit not nice on him, that he thought that way - he saw this with his ruach hakodesh. That means, we see from here that even a mitzvah, or anything a person does, one should do it so cleanly, even self-sacrifice that a person takes upon himself - that it should be for the sake of Heaven, for Hashem's honor, to love Hashem. And I tell you - say - one must know this: no heart in the world was created except to love the Creator, blessed be He.

36:14 To love Hashem, blessed be He - we'll seek love. How base and degraded it is for a person, flesh and blood, to go after his heart, after the love of women, after the love of this world, after the lusts and fallen loves. Or for a woman, the other way around, to go after a fallen love. There is nothing more exalted and precious and glorious than a heart that loves the Creator, blessed be He. That is the most exalted and most special thing there is. That is why the Torah says, 'And you shall love Hashem your G-d' 'with all your heart.'

36:44 Hashem, blessed be He, does not say, 'And you shall love Hashem with your heart.' What is this 'all'? Hashem wants our whole heart. He does not want a person to have in his heart even the smallest thing of something not good, whether a man's or a woman's, everyone says Krias Shema, all are the seed of Israel. So that is why one needs to remember this very well and know that this is the intention: that a person should love Hashem, blessed be He, more than anything - this is the purpose.

37:12 And may we be only in joy, always, to be full of hope, and may it be His will that Hashem, blessed be He, redeem us with a complete redemption, and with an uplifted hand, glad and joyful. With Hashem's help, we'll begin the prayer a little On Simchas Torah there are the hakafos, the list - I want to see how to do it. We'll do it with joy, with Hashem's help - Simchas Torah also there, of course, together, tomorrow here, and on Motzaei Shabbos, second hakafos, joy.

37:40 May we all have good tidings, [unclear]. Now we'll hear the Torah reading, and [unclear] the redemption, with Hashem's help.