The Yanuka Rav Shlomo Yehuda-הגאון הינוקא - במעלת לימוד תורה ואמירת תיקון חצות- שיחת חיזוק מיוחדת לבחורי ישיבת חוסן יהושע

4:07 it must bring some novel Torah thought before Hashem in Heaven, a novel thought to learn some thing And on page 174 it is written there that at the time a person goes up above, if he made some novel thought or some matter then his holy forefathers in Heaven, the father, mother, or grandfather, or whoever has passed on, he sees him in Heaven and they give him crowns, they say, "Who is this? Fortunate is he who fathered such a son in the world," that he teaches Torah and engages in Torah and innovates in Torah, and the Holy One, blessed be He, rejoices in him, meaning it makes joy above And there is a novel idea that our teacher the Machzik Berachah, Maran the Chida, brings in siman 290, in the name of our teacher the Arizal,

4:46 he brings there that so too our teacher the Arizal says, that a passage in the Ten Commandments about remembering the day of Shabbos was placed next to the passage of honoring one's parents, on holy Shabbos, this is because of the whole essence of Shabbos and [unclear] of "Honor your father and your mother and the day of Shabbos," the whole essence of the mitzvah of honoring parents and Shabbos are adjacent to one another, for so says our teacher [unclear], of blessed memory, this is of course an insight from his own mind, that because a person innovates novel Torah thoughts on Shabbos he does honor of parents and pleasure for the elevation of the souls of his forefathers at the highest and loftiest level.

5:25 It brings them and raises them to levels so awesome that no one at all can ascend and fathom them in his mind. So they rise in level. The more they learn, they rise in level and innovate. And therefore it is written in the Yerushalmi in the name of Rav Berechiah, in Yerushalmi Peah, chapter 1, halachah 1, it is written in the Yerushalmi that the Jewish people, [unclear] they engage more in Torah and learn Torah, then every single word and Torah, nothing in the world can compare with one word of holy Torah. When the Jewish people learn Torah, when they learn Torah and [unclear], then the whole world, the whole world, all precious stones.

5:58 everything in the world cannot compare with one word of Torah. "Talmud Torah is greater," another source, in Tractate Megillah, page [unclear], it already says that Talmud Torah is greater than saving lives. [unclear] the Yerushalmi, this is understood. Why? Because the more one learns Torah, if a person saved one soul, then he sustained a whole world. If a person learns Torah, then he saves the world and all it contains. For if every word I learn and every Torah learning I learn is greater than saving lives, then the claim against a person is greater, as the Rambam brings at the end of Hilchos Lulav, "Because you did not serve Hashem your G-d with joy and with gladness of heart," that one who fulfills the mitzvos and the Torah and is not happy with all his heart, then the claim against him is much greater.

6:37 Why? Because now this will be understood. Why? Because if Talmud Torah is greater than saving lives, then how can you not be happy with all this good and the mitzvos and good deeds that you do, because you are saving a world and all it contains and the whole purpose of a person is the salvation that, through his Torah and his prayer, he will save the Jewish people. When we learn Torah and pray we save lives and make a great and awesome tikkun in the whole world.

7:02 So for this reason one must always do, give oneself over, and then all the tikkunim are fixed, which is done specifically at the time of Tikkun Chatzos It is very worthwhile that everyone always strengthen themselves and rise through saying Tikkun Chatzos, which is a very great thing, to be alone with the holy soul, with the Torah, and at the time of Tikkun Chatzos it is possible to nullify all the troubles, all the decrees, to bring about salvations above nature. This is being alone and a remembrance of the destruction, as is done with leaving [unclear], which is learned at the end of Perek Chezkas HaBatim in Bava Basra, page 60b, in siman [unclear] in the Beis Yosef that is brought as halachah, [unclear], all this to bring a person the memory so that he always remembers the great and holy house, our Beis HaMikdash, the Holy Temple, and our glory

7:48 which is at the end of Menachos, page 110, that a person learns Torah at night, in the Zohar, Parshas Emor, and on page 91 that one who learns [unclear] learning Torah at night, as Maran rules in Yoreh Deah, siman [unclear], seif 23, which Maran the Shulchan Aruch ruled as halachah, that one must learn Torah at night, that they learn Torah at night, like [unclear] at night, the night watches, when they engage in Torah at night, at this time "You who dwell in the gardens, companions are listening for your voice," they want to hear the person engaging in Torah he saves the holy Shechinah, so the whole world longs and [unclear] in his Torah and in his prayer, because now, at this time, he reaches the greatest and loftiest level.

8:24 There is also a responsum at length by Rabbi Yosef Chaim in [unclear], siman 449, there he writes at length on the virtue and engagement of learning Torah at night, that the more a person rises and can see that there is no level and no measure to the virtue and reward without end for this learning, and learning Torah at night, its claim is greater than Torah study by day. So a person who engages a little in Torah and learns, does Tikkun Chatzos and learns something immediately after Tikkun Chatzos, thank Hashem, he merits that it counts for him even as a bit of the Torah learning at night, therefore it is very important that a person be alone from the destruction of the Beis HaMikdash the Beis HaMikdash It is written in the Zohar, Vayikra, page 20b, Rabbi Shimon says

9:09 that the Jewish people went out into exile, went out from Jerusalem, and there was exile, and the Jewish people wailed and blessed along the way from the destruction of Jerusalem and the sound of their wailing went and was heard up to the heights, to the hidden treasuries of the heights, to the Holy One, blessed be He, and all the heavens wept, and Hashem, blessed be He, wanted to return the whole world to chaos and void from this fear, from the pain and sorrow that the Jewish people had over the destruction of the Beis HaMikdash, because the Jewish people were in such great sorrow that the Beis HaMikdash was destroyed and they cried out to Hashem and Hashem saw this pain He wanted to return the whole world to chaos and void Therefore Rabbi Shimon says in the Zohar - this is very frightening - Rabbi Shimon says in the Zohar in Parshas Tazria, page 51b,

9:53 Rabbi Shimon says that all the time that the Beis HaMikdash existed in the world, we would find a cure in the world, there was healing in the world but from the day the Beis HaMikdash was destroyed a person must guard himself because there is no longer healing in the world since the Beis HaMikdash was destroyed; all the time the Beis HaMikdash existed they could be healed, the Beis HaMikdash continued healing in the world, there was healing, we would know what the Beis HaMikdash is, this is the most important thing, to ask for the house of Hashem, with Tikkun Chatzos the world can accomplish all that they can Therefore it is fitting for every G-d-fearing person to be pained and worried.

10:28 The Chiddushei HaRim of Gur once said that it is fitting that one who is G-d-fearing be pained and worried. If he is G-d-fearing, then he will seek it so. One can see that if a person is G-d-fearing he will seek out Tikkun Chatzos in order to feel the pain. For it is fitting for every G-d-fearing person to be pained and worried. We see that this does not come to obligate the person, but that a person feel his being alone, the exile of Israel. All the sorrow and root and pain in the world has its root in this place of the destruction of the Beis HaMikdash.

11:00 And when they once asked why the holy Rashash and the holy Or HaChaim merited and the Gra and our teacher the Arizal and the Baal Shem Tov, all the great, awesome and renowned tzaddikim who ascended and reached levels, many times all their books and their students' books are with the Chaim of Volozhin and with the Rashash and the Torah Chacham Rabbi Chaim de la Rosa and Maran the Chida and [unclear] the holy, and in every book of the Sages one sees that the same matter repeats in their students, that their whole essence was to pray for the holy Shechinah and that a person always takes with him Tikkun Chatzos, that at the time chatzos arrives he leaves everything and is alone for a few moments he does Tikkun Leah Tikkun Rachel and Leah, when one needs to do, because at the time they say

11:46 Tikkun Leah, and on Rosh Chodesh and festivals that a person has, there are such that you do not need to say Tikkun Chatzos at all, on Shabbosos and festivals, but when it is Rosh Chodesh or some time of Birkas HaLevanah that they do, all these things one can see when it is worthwhile to say and when not. One can say, sometimes they say Tikkun Leah, sometimes Tikkun Rachel, Tikkun Rachel and Leah, at the time of Bein HaMetzarim they do only Tikkun Rachel, but the pain that a person is alone at this time and it counts for him as more than saying Selichos, Selichos, because saying Tikkun Chatzos - in the name of Chesed LaAlafim, he writes that it is more than saying Selichos, and if a person has Tikkun Chatzos to say, which is a few minutes, or Selichos, saying Tikkun Chatzos is greater in its merit than all the Selichos

12:30 a thing that cannot be understood, the greatness of saying Tikkun Chatzos, writes Rabbi Palaggi that this [unclear] his soul, to repair his soul, so many influences, and [unclear] in this order and in this tikkun from olden times that is done for the destruction of the Beis HaMikdash, it is a thing with no measure, that cannot be contained, an idea - as much as we strengthen in this and encourage all of us to pray and be alone with the destruction of our Beis HaMikdash and our glory, to pray for this, for the Beis HaMikdash. But we see that the Torah learning that the Jewish people learn, that we learn Torah today so it is not only that it strengthens; the holy Torah is the foundations and the remnants and that we save the world.

13:17 There is a lovely story that was in Yalkut Shimoni at the beginning of Parshas Terumah. In Parshas Terumah, it is written there that there was a story of a chasid who sailed on a ship. The ship sailed, this chasid sailed on a ship and there were with him a few, sitting on the ship. And they sailed on the ship. And while they were sitting on the ship, each one asked him what...

13:45 People who were there on the ship asked him, what is your craft, what is your wisdom, what is your craft, so he said to them My craft - I have nothing, I am hidden, everything of mine is hidden. So they laughed at him, They said to him, what is this craft of yours, or your money, you have nothing, so no wisdom, no money, on the roads, you are alone, you are lonely. They belittled him and dismissed his words, did not esteem him at all.

14:11 So he said to them, when we arrive at the shore you will be able to see what I am. What is my wisdom worth? Who am I? What am I? What do I have? And indeed they sat and watched and saw, they belittled him very, very much, laughed at him. And after a few moments, in the midst of the sea, robbers came, robbed them of all the treasures they had and they were left with nothing. And after they arrived at the city that Torah scholar got off the ship and they honored him like kings and seated him and the leaders of the city took care of him and so everyone was around him and he taught Torah and they approached him and said to him, do you remember us when we were on the ship

14:48 [unclear] for us to be given a livelihood so he says this is what [unclear], I say This is precisely the holy Torah that assists a person: "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. For through me your days will be many, and years of life will be added to you." "Length of days is in her right hand, in her left hand riches and honor," that the Torah gives a person both length of days and length of years also gives a person abundance and wealth and abundances The Torah gives a person wealth of religion, it is not necessarily wealth of money, wealth of religion, but the wisdom of the Torah, one who learned Torah, in the end it is impossible to take from him Hashem, blessed be He, the Torah, the closeness to Hashem.

15:26 But if they had only gold and precious stones and no Torah in them, everything was taken from them, nothing remained with them. But one who has Torah in him, it will always protect him. For when a person learns Torah it is the light of Hashem. A person must every day engage in Torah and learn, as the Rambam ruled, when a person learns Torah, the importance of learning Torah is beyond what a person can imagine, that it is not only that he saves the world and it is more than saving lives and he repairs the creations and everything, but our connection, that we are alone with and cling to Hashem, [unclear], that clinging to Hashem is that the mind always engages and always be joined and attached within the holy Torah, and these are the things that will bring a person beyond the lofty levels and beyond the things one must contemplate

16:11 he will also reach attainments, great levels, that he will feel the closeness of Hashem. "Then you will call and Hashem will answer" - he will feel that he calls to Hashem, blessed be He, and Hashem, blessed be He, hears him. because we need to feel that we learn the Torah with longing, with love for Hashem, to love Hashem. that the Torah reveals in me all the treasures within me. The Torah reveals in a person his light. "For a mitzvah is a lamp and Torah is light" - the Torah's purpose is to illuminate us. Torah is from the language of "nura," that it comes to illuminate the Jewish people, comes to give us the light, to give us hope, to awaken our mind, to awaken our eyes, to give us the way in this world. For when a person does not grasp the Torah and does not cling to the Torah, a few moments a day that he merits to snatch

16:52 in the holy Torah, then he does not shine the light of Hashem. But this is the difference, for this reason one must always learn the Torah in holiness, in purity, in joy, for the sake of Heaven, so that this light will be yours and penetrate into the soul of the person. For when one does not learn the Torah for its own sake, then the Torah shines outward. This is a Torah from which the external ones can benefit. So therefore one must always learn the Torah in holiness, in thought, for the sake of Heaven, to say every thing, for the sake of the Holy One, blessed be He, and His Shechinah. And when a person does Tikkun Chatzos, then it is not only that it helps him and this, he has very, very, very, very great help and it helps him to nullify everything.

17:30 all the Sitra [unclear] and all the [unclear]. Now we see we are already near Purim, we are approaching soon the days of Purim and we read the portion of Amalek; there is a novel idea of Rav Soloveitchik, the Rav of Brisk, who said that blotting out Amalek is also that we blot out all the doubts in emunah, that we blot out all the doubts in emunah that a person has in this world, all the thoughts, all the heresies, all this blotting out of Amalek, these are the most important things for blotting out Amalek.

17:59 For blotting out Amalek is not only what we say, "Remember what Amalek did to you," and we do blotting out Amalek is to blot out the whole root of the heresies and [unclear] "my power and the might of my hand" and all the things that deny emunah, that a person distances himself from Hashem, blessed be He. All these things, when they say "chance," "there is nature," this is not all kinds - all these things of coincidence and everything is heresy, for a person must bring everything to the level of emunah. This explains the Brisker, that the intention is that a person sees everything with emunah and he knows that there is no chance even to say "chance," Heaven forbid, all this, to say "maybe" something, is already also a matter of emunah, but one must see everything as a complete revelation of G-dliness.

18:43 Therefore also in the opinion of the Taz, in siman 685, what the Taz writes and one must have intention in Parshas Zachor, one must be careful about the blessings on the Torah first, at the end that it is [unclear] from the Torah, what he writes, in order to fulfill one's obligation through the blessings, which is essential, and if they do not have intention why? because the blessing is the vessel of emunah in Hashem; blessed - when a person clings to Hashem, blessed be He, knowing that the blessing is emunah then it is found with him. Therefore it is written in Reishis Chochmah, Shaar HaAhavah, chapter seven, come, for it is written Rabbi Tarfon, one who drinks water for his thirst, and [unclear] A person drinks water for his thirst, this means that he drinks the words of Torah and he is thirsty

19:21 all the time he is thirsty for words of Torah, so what he blesses "by Whose word everything came to be" this is a novel idea of [unclear] who says that one who drinks water for his thirst blesses "shehakol" - when a person is thirsty for the holy Torah then he blesses "shehakol nihyeh bidvaro." So he writes there in Reishis Chochmah, Shaar HaAhavah, chapter seven, when a person is thirsty it is gevuros so when he is thirsty it is gevuros, so he drinks chesed which is water, and he takes chasadim and sweetens the gevuros.

19:47 So one must always intend when a person is thirsty to draw water, chasadim, from the supernal Chochmah, through the channels, through holy sefiros, to draw to Malchus, to sweeten the many judgments, to restore her soul and unite her with her husband. This is a holy unification, [unclear] And then in practice all the judgments are sweetened, and the gevuros that a person has, which is the desire, that he is thirsty, is nullified by these chasadim, that a person drank the water, which are all chasadim, all the gevuros were nullified.

20:13 So always intend that when a person is thirsty it is gevuros, and that he drinks water, this is chesed drawn onto the gevurah, and from now he already, all the gevuros have been sweetened. So one must - this is always good - to have this intention, and therefore there, the reason that we bless "shehakol nihyeh bidvaro" on water is in remembrance of the miracles that Hashem, blessed be He, did for the Jewish people with water, all the miracles that Hashem, blessed be He, did for us did for the Jewish people with water, so many miracles so many signs and wonders and miracles and marvels with water and we must always remember, when we see water we see that everything came to be by His word, we must strengthen in the root of emunah and clinging to Hashem, blessed be He, so that we know that everything, He did and He does and He will do for all the deeds

20:53 and Hashem, blessed be He, will not abandon us and will not forsake us ever, and we will merit all of us to always cling to Hashem, blessed be He, to always be full of joy, to be full of hope, of emunah and we must always flee into the holy Torah and not be broken by anything in the world and be strong and cling to the great light of Hashem, blessed be He. May it be His will that Hashem, blessed be He, help us that we all merit to cling to Him, blessed be He, that we all merit to give Hashem, blessed be He, nachas ruach, that we merit to cling to Him, to think of Him and merit the revelation of His kingship, speedily that we merit the building of our Beis HaMikdash and our glory,

21:27 that Hashem, blessed be He, alone is our Master, the Creator, blessed be He, our King, our Head, may He save us with a complete salvation, give us His Beis HaMikdash, speedily that we merit the redemption, already the Beis HaMikdash, the coming of Mashiach, to ask Hashem, blessed be He, for these things which are the most important of our foundations, the Jewish people, that the Beis HaMikdash should always be in a person's heart, that he should always ask Hashem with desire, "May it be Your will, Hashem our G-d and G-d of our forefathers," "that the Beis HaMikdash be rebuilt speedily in our days" "and give us our portion in Your Torah, to do the statutes of Your will and to serve You with a whole heart," that the world should awaken to ask the great G-d in Heaven for His house, His home, His kingship

22:08 These are the things that a person does and lives by, especially now at least, that we are in exile to be careful that a person have aloneness with Tikkun Chatzos; one who cannot merit to do it every day at least should do it once or twice a week and strive to do Tikkun Chatzos and check when chatzos is and do [unclear] chatzos, and if even this is hard for him and even this he does not manage, he should read at least Psalm 137, "By the rivers of Babylon, there we sat" "also we wept when we remembered Zion" to remember the destruction of the Beis HaMikdash and not forget, and to intend "and dwell within Jerusalem Your city as You have spoken" and to intend what our teacher the Ari wrote in [unclear] song [unclear] "as at the first, and your counselors as at the beginning"

22:50 which is in Tractate Shabbos, page 139, where it says that [unclear] ben David, until [unclear] evil judges and officers from Israel to abolish the sovereignty, all the evil and to crown the Holy One [unclear] in their kingdoms that Hashem, blessed be He, redeem us, that He arouse His mercies upon us that they be abundantly bestowed without end for salvation, for all pure influences, miracles and wonders and protection and defense that Hashem, blessed be He, bless you, give you all good from all good, blessings, salvations, miracles, wonders and may all the blessings written in the Torah scroll come to you and [unclear] may you have salvations and miracles and wonders and protection and defense and rescue from all evil, [unclear] and joyful may all the blessings written in the Torah rest upon you only that I merit complete redemption and the building of our Beis HaMikdash and our glory and that Hashem, blessed be He, alone

23:41 our Master, the Creator, blessed be He, our King, our Head, redeem us Sing together, all of us will sing together A group for blessing only.