The Yanuka Rav Shlomo Yehuda-הגאון הינוקא על חייו ותורתו של רבי שמשון מאוסטורפלי הי＂ד נמסר בהילולא ג' באב תשע＂ט בקבר שמשון הגיבור

3:31 Today everyone travels to Meron, and travels to all kinds of places, and travels to the north, and travels abroad. They do not know the greatness of the place, whoever merited to come here, especially on the day of the hillula, and this is certainly the hillula of Shimshon. Why? If Rabbi Shimshon of Ostropoli passed away on the 3rd of Av, and he said that he is Shimshon and he came from Dan and the Philistines gouged out his eyes, and he is a reincarnation of him, and this is the time of his passing on the 3rd of Av, then we certainly understand that this is also the hillula of Shimshon ben Manoach.

4:01 And whoever did self-sacrifice like this for the Jewish people, and did a great and immense self-sacrifice for the whole Jewish people to redeem us and to fight the Philistines, this is both Shimshon ben Manoach and Rabbi Shimshon of Ostropoli. He revealed to us awesome secrets that no one knew. From the day the world was created no one stood on the secret of Rabbi Shimshon of Ostropoli. He came to the Shach, Rabbi Shabsai, said to the Shach that he and he need to pass away together and the decree would be annulled.

4:30 He said to him, this is what I dreamed. So the Shach sent him a letter and said to him, words of dreams neither raise nor lower. He did not agree with Rabbi Shimshon. Rabbi Shimshon did not much like what the Shach said, but in any case Rabbi Shimshon urged him that in any case perhaps he would answer his request. And then the Shach said that he has a matter of printing the books, he must bring out his books. Rabbi Shimshon of Ostropoli did not wait, and did the self-sacrifice and went alone. Rabbi Shimshon of Ostropoli [unclear] several tzaddikim and holy ones, and many other holy and pure ones, [unclear] that they are hidden and concealed tzaddikim, holy and pure, who went for the sanctification of the Name.

5:06 Whoever unites with a tzaddik on this day so immense, who died a harsh death and gave his life to reveal Torah, every novel idea that he writes, the good Hashem will atone for me. And as I said, many Kabbalists who think they know the teachings of Kabbalah, whoever does not know the writings of the Rash of Ostropoli, does not know what Kabbalah is at all, at all. because the writings of Rabbi Shimshon of Ostropoli are a hidden secret, immense and very, very awesome. Our teacher Shimshon of Ostropoli, son of Rabbi Pesach, who is Shimshon ben Manoach himself, this is a very holy and great day to act before Hashem for everything that is needed.

5:42 And so, with Hashem's help, we will pray the prayer, the Tikkun, and with Hashem's help perhaps afterward we will merit to taste a little of his Torah, with Hashem's help. So together, everyone, we can begin and ask that may it be His will that his merit protect us and all of Israel our brothers. Amen. A story from the days of our teacher Rabbi Shimshon of Ostropoli, author of Karnayim, when Eliyahu the Prophet, of blessed memory, appeared to him and he was killed for the sanctification of the Name, blessed be He, when there was a tradition in their time that Mashiach would come in that generation Rabbi Shimshon of Ostropoli was engaged in many actions for the sake of his Father.

6:59 One time there was great darkness and fog, and after the evening prayer Eliyahu the Prophet, of blessed memory, came to Rabbi Shimshon, and said to him, Know that in this year Mashiach should have come. And this is the sign: you saw, because of the many sins, the attribute of judgment came before the Heavenly court, and said, how is this one different from that one?

7:30 For there are priests forty years old who have never seen a drop of wine in their lives and kept the seven Noahide mitzvos. And because of the many sins the klipah grew strong and [unclear] the attribute of mercy to the attribute of judgment, as the klipah grew strong and afterward the attribute of judgment [unclear] upon Israel, G-d have mercy, that there would be, may Hashem protect, [unclear] several thousand against the priests.

7:56 And Rabbi Shimshon was greatly distressed and Rabbi Shimshon said to the Maggid who had appeared to him if there is a remedy for this matter The Maggid said to him, know that there is a tzaddik in such-and-such a place, a hidden tzaddik whom no one recognizes, no one knows who he is and his merit is very great and he is great before the Holy One, blessed be He, that if he gives himself over for the sanctification of the Name and takes it upon himself, the Holy One, blessed be He, will annul the decree and they will not die, and the Maggid left.

8:32 That is, there is such a hidden tzaddik, if he takes upon himself this death the decree will be annulled and nothing more is needed. And after the evening prayer at the close of Yom Kippur Rabbi Shimshon went to that hidden tzaddik who was in that place, and entered to him When that Rav, that hidden tzaddik, saw Rabbi Shimshon he stood before him and rejoiced greatly because Rabbi Shimshon was famous, he was the greatest of the generation, everyone knew who Rabbi Shimshon was they did not know who this one was, the inner ones, but they knew that he was great and they ate and drank and the Rav gave Rabbi Shimshon a cup of wine and Rabbi Shimshon said to him, in your joy, I did not come except to inform you that such and such was the story

9:21 and that Rav was silent and did not answer him anything and in the morning that tzaddik got up and fled to another kingdom. See what happened. That Rabbi Shimshon came to that Rav and began to tell him such and such happened, at the evening prayer there was great darkness and Eliyahu came to me and said such and such and you must give your life.

9:46 Obviously, as great as that tzaddik was, fear fell upon him and very great panic, and that Rav was silent and did not answer anything. In the morning that tzaddik got up and fled to another kingdom, disappeared. When Rabbi Shimshon got up he found out that tzaddik had fled. He was distressed, he said, where did he flee? I told him that this was from Eliyahu, that he said that one must give his life.

10:14 And he fled from me. And Rabbi Shimshon was very greatly distressed, and returned to his home, when that one fled. And immediately they brought him to the Heavenly court, Eliyahu, of blessed memory, and they struck him with sixty lashes of fire and expelled him from his company. And the Maggid did not come to Rabbi Shimshon, and he did many fasts and self-denials until he came to him.

10:40 And he told him the story that had passed over him, and said to him, if you had not gone to that tzaddik, he would not have fled. You should not have gone to that tzaddik and told him this, and then you would not have caused him to flee, because you went to that tzaddik, you frightened him. If they had informed him of this from Heaven, he would have done it with joy, you caused him to go, you caused him distress, fear, you made him flee, because of you. He would have given his life, and now because of you 200,000 of the Jewish people will die, because of you.

11:13 And furthermore they told Rabbi Shimshon, you have no share in the world, [unclear] these two things. And Rabbi Shimshon was very distressed and said to the Maggid, perhaps there is hope? The Maggid said to him, if you give your life, it is possible that the Holy One, blessed be He, will forgive and only a hundred thousand will die and not two hundred, and you, a hundred thousand, will be their atonement. This is the reason that we also bless at the cemetery, who knows the number of you all in judgment, who in the future will revive you in judgment, just as we do not bless at Meron, we do not say this blessing we bless at the cemetery. Why? Because we also know how many are [unclear] there.

11:50 Rabbi Shimon and Rabbi Elazar. So you know, you cannot say what you know. But if it is, for example, like a large cemetery, that has a great number of many of the Jewish people, then you do not know how many there are, so there they bless. You do not know how many there are, only the Holy One, blessed be He, knows. But what is the meaning of saying, who knows the number of you all in judgment? Rather, the Holy One, blessed be He, knows how much each one of the Jewish people is worth. This Rabbi Shimshon is worth a hundred thousand.

12:16 A person goes to the grave of Rabbi Shimshon, learns, looks, he thinks there is only one monument, but here there are a hundred thousand, Rabbi Shimshon is worth a hundred thousand, in his generation, of the greats in his generation. When Rabbi Shimshon heard that same thing, Rabbi Shimshon accepted upon himself to sanctify His Name with his life for the sanctification of the Name, and afterward the enemies came upon Israel and were killing in every city, and Rabbi Shimshon's students would come, and say to him, today so many were killed, and he says to them, still not, until they came and said to him, today a hundred thousand less one were completed.

12:51 Rabbi Shimshon said to them, do not be afraid, after I go no person will die, because he understood that the total of a hundred thousand needs to be and they said to him, [that is] because it is lacking, there are ninety-nine So he understood that he must be the last. and called his students and prepared shrouds for himself and made his will and told them, do not be afraid of them that none of you will be harmed and now ten people will come, he said, ten non-Jews will come, among them will be one short man, very short, and he will cut off my head, so he told them.

13:25 And so it was, and they were sitting and learning, and immediately ten people entered into the synagogue. A short man came, and Rabbi Shimshon shrank back from him, and afterward he recited the Shema, and they saw how they began to tear into those holy ones who were there, and immediately that [unclear] took Rabbi Shimshon and cut off the head of Rabbi Shimshon, Rabbi Shimshon of Ostropoli.

13:51 And so it was, and [unclear] made great sorrow that day, and fasted, and asked for mercy and forgiveness at that time. This is one version of the story. And there is another version, that the version of the story is that Rabbi Shimshon, they [unclear] in him those spears for so it is received from the students of the Rash of Ostropoli, and they took it out for him through his eyes, one spear, one spear, like Shimshon ben Manoach, whose eyes the Philistines gouged out, and so the Holy One, blessed be He, arranged from Heaven that Rabbi Shimshon went through the same thing that Shimshon ben Manoach went through, may his merit protect us and all of Israel our brothers, amen.

14:38 The book Karnayim of Rabbi Aharon [unclear], in the commentary of the Rash of Ostropoli, the whole book Karnayim, the whole commentary of the book Karnayim is to know how to nullify the powers of impurity through the powers of holiness. How do they bring about, why is it called the book Karnayim (Horns)? On what is written in Tehillim chapter 75, verse 11, "And all the horns of the wicked I will cut off, the horns of the righteous will be exalted." This is about two horns, one horn of the tzaddikim, and how the horn of the tzaddikim subdues the horn of the wicked. This is called, "All the horns of the wicked I will cut off, the horns of the righteous will be exalted."

15:19 And so here he is speaking in fact about Mashiach, about Mashiach ben David, who is poor and rides on a donkey, that he can nullify the klipah of the donkey (chamor), the donkey of the klipah, and all the material and all the physicality and all the klipah of the dog and the snake, and in fact to bring Mashiach, and the whole book in fact speaks of the Names against that angel Samech-Mem and the snake, with angels that are against the opposite who are able to subdue them.

15:49 And in his letter he writes about those angels above who are destined to be revealed when the redemption comes. Because those angels that fought in Egypt are angels through whom the Holy One, blessed be He, will redeem Israel. That is, they are angels who are waiting since the Exodus from Egypt, who struck the wicked in Egypt, when the Holy One, blessed be He, will redeem Israel towards the redemption, those angels will return and come and redeem the Jewish people, the angels above, the angels of the redemption.

16:19 Now look here, there are a few novel insights of the Rash of Ostropoli here. I will bring you, see the awesome novel insights of the Rash of Ostropoli. The Rash of Ostropoli says, there is a holy Name, I will explain this in my own language, so that it is easier to understand.

16:51 There are among the holy Names, as there is the book of Rabbi Moshe Zacuto of Mantua in the book Shorshei HaShemos. The book Shorshei HaShemos, there are many holy Names there and he explains each Name and its action. There is also the book Kehillos Yaakov of Rabbi Yaakov Tzvi Eilish. [unclear] he has on the Shas, and the Kodesh Kodashim, an immense tzaddik, one of the greatest students of the Rebbe of Lublin, and he has entries on all the holy Names, and [unclear], [unclear], Bet, Yud and Tet.

17:31 there is Chet, Bet, and Bet, Yud and Tet. Chet, Bet, Vav is a holy Name, that raises all the holy sparks when a person eats and drinks, and Bet, Yud and Tet is meant to subdue the klipos that are found in the food, [unclear] or in anything that a person serves Hashem with, Bet Yud Tet subdues the klipah, Chet Bet raises the holiness to its root.

17:58 Rabbi Shimshon of Ostropoli says that the Name Bet Yud Tet, Bit, is appointed to subdue two klipos. One klipah, he says, subdues Esav, the minister of Esav, which is the Samech, that Samech is, and the klipah of Yishmael, this is the minister of Yishmael. Rabbi Shimshon of Ostropoli says, that Samech-Mem and that minister of Yishmael in his name, which adds up to the number 207 and 131, he says the gematria of both of them together is 338. The minister of Yishmael is Samech and so on, this is 131, and Rahav, this is gematria 207, this is that minister of Yishmael, The minister of Esav and the minister of Yishmael together, their names add up to the number 338, which is 338. Rabbi Shimshon of Ostropoli says this is what is written in Tehillim "On the lion and the viper You will tread, You will trample." When you succeed in subduing the Shachal,

19:07 those klipos of Yishmael and Esav you will trample on the lion and the viper "al shachal vafesen" is an acronym of Esav, ayin for "al," shachal is shin, and "vafesen" is vav, this is Esav, this is a hint to the minister of Esav, and it is written right after it, what is written "Because he desired Me, I will deliver him," and hinted in it is the Name Bet Yud Tet that is able to subdue the klipah, therefore here the Rash of Ostropoli says "Because he desired Me I will deliver him" he can subdue the klipah.

19:41 And what is in the Torah of the Rash of Ostropoli? This is one novel insight. I gave you here a little drop of a taste like this. One must learn the entire book in order to understand from the writings of the Rash of Ostropoli, so that you understand. But it is along this way. The Rash of Ostropoli innovates awesome novelties about the coming of the redemption and about all the ministers and angels that are close and connected to the redemption. In order to bring about the redemption for us, to subdue all the wicked ministers, all the Samech-Mem and his forces and all of that.

20:10 Who can deal with this? Who knew these awesome secrets? Only the Rash of Ostropoli. The Rash of Ostropoli knew these awesome secrets and the awesome things that no one could know. "The king extended to Esther the golden scepter that was in his hand." "And Esther approached and touched the top of the scepter." The Rash of Ostropoli says and it is difficult it is difficult in the Gemara, in the tradition, in Megillah, page 407b, that the scepter was two cubits and because of Esther's honor it stretched to sixty cubits and some say to two hundred cubits so as not to trouble the righteous woman so as not to trouble her that she would not need to go, so the scepter would extend to her.

20:58 It follows says the Rash of Ostropoli that the scepter, where did it reach? to Esther and why is it written "and Esther approached"? The Gemara says that it needed to bring the scepter close Up to Esther it came about that the scepter extended, so why was it needed? It implies that she needed to approach and it should have written only "and she touched the top of the scepter." What is the meaning?

21:24 So see [unclear] of Ostropoli, pay attention, [unclear] it is written "and she touched the top of the scepter." What is "and Esther approached and touched the top of the scepter"? After all, it means that it would extend all the way to her. [unclear] you say "and she touched" and "and she approached." So here is the holy and awesome answer of our teacher and rabbi the Rash of Ostropoli. Rabbi Shimshon says there is in the writings of the Arizal "Behold I am striking with the staff that is in my hand upon the water that is in the Nile, and they will turn to blood."

21:55 The words "that is in my hand" are superfluous for who does not know that the staff was in Moshe's hand when he struck the Nile? What is this "striking that is in my hand"? And in Parshas Beshalach it is written, "And Hashem said to Moshe, pass before the people, and your staff with which you struck the Nile, take in your hand and go." Here the Holy One, blessed be He, said to him, [unclear] which you struck, in your hands, and go.

22:21 "Behold I stand before you there on the rock at Chorev, and you shall strike the rock and water will come out of it and the people will drink." And Moshe did so before the elders of Israel. Here too the words, says Rabbi Shimshon, "take in your hand" are also superfluous for surely he would take the staff in his hand and not with another limb. How else would he take the staff? On his back? Put it on his head? Why does the Holy One, blessed be He, say to him "take in your hand"? But, says the Rash of Ostropoli, but it is known that the staff had the Name of Hashem inscribed on it, the Name Havayah was there If the Name Havayah is in order it does mercy if it is judgment if it is reversed, what does it do? It does judgment, reversed.

23:02 as it was with Esther, and he brings "who is he and where is he" this is the acronym of the Name of Hashem this is mercy and all this is [unclear] it comes out Havayah reversed, this is the attribute of judgment. That was on Purim, the immense novel insight that we innovated on the Rash of Ostropoli. Usually during the year we many times say novel insights on the Rash of Ostropoli. We have many novel insights on the Rash of Ostropoli.

23:29 So Rabbi Shimshon says, it follows, when Moshe had to strike the Nile, he had to turn the staff over. Why? so that the Name Havayah would come reversed, because here judgment is needed. To turn the Nile into blood requires judgment and at the rock he had to bring out water, this is mercy, the Name Havayah had to be in order and to give Israel water [unclear] he had to take the staff in order so that the Name Havayah would come in order and let us understand the matter fully, with which part of the staff did Moshe strike the Nile with the part of the staff that was always in his hand, so that the Name Havayah would come reversed for judgment, and therefore Moshe said, "Behold I am striking with the staff that is in my hand,"

24:10 meaning to say with the part that is in my hand, because the staff needs to be turned over. But at the rock it will be mercy, to give Israel water if it is needed if one must give Israel water, so this is mercy! If one must turn the Nile to blood, what is this? This is judgment, so it needs to be turned over again. Rather to take the staff in order, and therefore Hashem said to him, Moshe, "with which you struck the Nile," what you struck was the staff, right?

24:35 What you struck. You want to bring out water from the rock? That with which you struck the Nile, the staff, take it in your hand now, turn it over. And this is what the Rash of Ostropoli says. See what a novel insight. And behold, for it is written, "And the king extended to Esther the golden scepter that was in his hand," and the words "that was in his hand" are also superfluous, since surely the scepter was in his hand.

25:08 And where was the scepter? says the Rash of Ostropoli. What is "that was in his hand"? This too. But behold Achashverosh, one whom he wished to keep alive he would extend to him the golden scepter whom he wanted to keep alive but Esther was very important in his eyes and he did not extend it to her in the usual way rather he would turn the scepter over for her as if what he touches he would give her too, as if also what I touch will be with you touching now, the meaning is like this holds the staff so he extended like this he extended like this like the matters regarding the objects of tzaddikim that touch in the place where they that is, the part that was always in his hand, he extended to her

25:58 and therefore it said "the golden scepter that was in his hand" but Esther said in her mind, if the king does me honor to extend to me the part that is in his hand, I will not touch this part, for it is disrespect to the monarchy, how will I touch... it is not honor for me not honor for the king, as it were as it were, humility. Rather "and Esther approached and touched the top of the scepter." As if, she wanted to approach in order to touch the top of the scepter.

26:23 meaning to say the other part, as everyone touches, in her way of humility. And for this the scepter had to go the whole length of the scepter, and from this it is derived precisely, "and Esther approached and touched the top of the scepter." This is the Rash's novel insight there. Another novel insight. Good, this is a demonstration of Ostropoli. When a person [unclear] the sweetness in Torah, Not he and not those close to him, he will not have to suffer death.

26:56 that he will not see grief at the death of his children. One who enjoys the sweetness of the Torah, one who loves the Torah, this is a very, very great thing. And all this is worth nothing to me, every time that I see Mordechai the Jew sitting at the king's gate. Rabbi Shimshon says, I am telling you a few short novel insights, and I will not elaborate on this, a little, for the sake of... Rabbi Shimshon says, "And all this is worth nothing to me, every time that I see Mordechai the Jew sitting at the king's gate." Rabbi Shimshon says: "And all this" is superfluous.

27:30 He should have written "it is worth nothing to me." All the honor that I have is worth nothing. What does "and all this" mean? Rabbi Shimshon says, It is found among the Kabbalists that Mordechai and Esther in gematria are the Name of Hashem. There is the mochin of gadlus and the mochin of katnus. Large gematria is the mochin of gadlus. Small gematria is the mochin of katnus. Small mochin is gematria. A person who makes many novel insights, only small gematria, small gematria - there are all kinds of fellows, books, the whole book is small gematrias.

28:04 That is the mochin of katnus. One needs both large gematria and gematria. Small gematria also has awesome secrets in it. But the mochin of katnus, because that is din. The mochin of gadlus is large gematria. The mochin of gadlus is this. So in the case of Purim, of Esther and Haman and Mordechai and Zeresh and everything that was, what mochin was there? It was the mochin of katnus. There was no mochin of gadlus. So what gematria must one use? To use small gematria. One can use large gematria.

28:31 They do not succeed in grasping and attaining. So Mordechai, if we make Mordechai in a small number, how much does it come to? Rabbi Shimshon says, yud-gimmel, 13. Mordechai, small number, is 274, comes out 13. Yud-gimmel in short, Mordechai, yud-gimmel, 13. That is Mordechai. Esther in a small number is also 13.

28:56 Both together, the Name of Hashem. He wrote. Haman and Zeresh also come to 26 in gematria, says Rabbi Shimshon. Haman in a small number, but notice what comes out. But not like Mordechai: Mordechai is 13, Esther is 13. But with Haman it is a small number, 14, and Zeresh, yud-bet, comes to 12. So Rabbi Shimshon said, "And all this" - this is 12. As if she is not worth anything to me, "and all this is worth nothing to me."

29:28 Because of this I have [unclear], if she were equal to me together, then we would have had to overcome Mordechai and Esther. You - this is Rabbi Shimshon! So who can know these secrets? Who can? Who can know these secrets? Did you understand what the Rav, Rabbi Shimshon of Ostropoli, says? "And all this" - this is 12, this is yud-bet, this is Zeresh. "And all this" - if she were equal to me, I am 14, and this and this, "and all this is worth nothing to me", that she and I do not come to the same number as Mordechai and Esther, she is 13 and he is 13, so it is not worth anything to me.

29:57 This is what Rabbi Shimshon of Ostropoli says. And then Rabbi Shimshon of Ostropoli says and explains that Haman in a small number comes to Rabbi Shimshon says, yud-daled, fourteen. [unclear] in a small number also comes to fourteen. [unclear] in a small number, twelve.

30:22 Zeresh, small number, twelve also. The same. As if the war of Mordechai and Esther was altogether in what was beyond this. It was the war of the tzaddikim and the awesome ones. Come, let us see another novel insight. In the Midrash Rabbi Shimshon says Esther sent to Mordechai by the hand of Hatach: "Tell me why the enemies of Israel in that generation became liable to destruction."

30:53 He sent back to her: because Israel became lowly and poor. This is a wondrous Midrash Peliah that has no explanation. No one can understand what is done here. When Esther heard these words, what did she say? "My G-d, my G-d, why have You forsaken me?" This statement is very puzzling, says Rabbi Shimshon of Ostropoli, there is no explanation for it. What is the meaning? What is the meaning? How can it be? What does it say?

31:19 Rabbi Shimshon says, pay attention, Up to here, did you understand the question? Esther asks, Mordechai asked, you ask, [unclear] He said to you, ask her why the enemies of Israel became liable to destruction, in euphemistic language, why was this decree decreed? So she said to him, tell him that the enemies of Israel, as it were, became so because they became in euphemistic language, lowly and poor. What is "lowly and poor"? What is the meaning? What is this answer? Come see what Rabbi Shimshon says, what is this answer?

31:50 They say that Rabbi Nosson of Breslov, one of the great students of Rabbi Nachman, said that the novel insights of Rabbi Shimshon of Ostropoli split open his mind. What novel insights these are, whoever learns these novel insights once, that Rabbi Shimshon must [unclear] [unclear] his head from his novel insights, or from the horns he finishes the learning, comes out, as said. After all, everything goes in Heaven, everything goes from above, from above, everything always starts from above.

32:24 Everything starts from above. For example, when the Holy One, blessed be He, wants to bring down a nation, what does He bring down first? He brings down its minister first. The Holy One, blessed be He, wants to do something, some war, first, where will He journey? He will journey above. After that it rolls and descends to the world. First it goes above, after that it descends and rolls into the world. Everything is done first above, and afterward it goes. Rabbi Shimshon of Ostropoli says, when Hashem, blessed be He, wanted to bring down a nation, He brings down its minister.

32:52 He brings proof from Yeshayahu, chapter 24, verse 21: "Hashem will punish the host of the heavens on high, and the kings of the earth upon the earth." But it is difficult. [unclear], this could be with the other nations. But if He wants to do harm, as it were, to the enemies of Israel, how does He do it? Since this is the Jewish people, this is...

33:18 Who is our minister? Why would He bring down a minister of the Jewish people? Is not the Holy One, blessed be He, the minister of Israel? says Rabbi Shimshon. Rather, if they do not do the will of the Omnipresent, if the Jewish people do not do the will of the Omnipresent, He hands them over to the hand of the angel Michael. When we do the will of the Omnipresent, the Holy One, blessed be He, is with us, and we have our own minister. When we do not do the will of the Omnipresent, then the Holy One, blessed be He, gives us into the hand of Michael.

33:49 They say Michael the Kohen Gadol, the minister who is the guardian of Israel, the meaning is that we are not doing the will of the Omnipresent, and he will plead in merit and will not speak accusation against the Jewish people, this is what is meant. But when the Jewish people do the will of the Omnipresent, then the Holy One, blessed be He, is our minister. Now, if at that time they became liable for what they became liable for, and the Holy One, blessed be He, handed us over to the hand of the angel Michael, then we were in the hands of Michael.

34:17 So if the Holy One, blessed be He, wants to decree the decree, then whom will He bring down? The angel Michael, right? He has to bring down Michael now. He cannot bring down another minister in order to bring down, as it were, the... to bring down whom He needs to bring down, what you understood. Do you understand what I mean? So He does not want to speak it with the mouth. You understand.

34:42 In order to bring down, so whom does He have to bring down? The appointed minister - who is the minister? Michael. And if He wants to harm them, He brings down the minister Michael. And how does He bring down the minister? He takes from him all the letters in which there is the Name Havayah or the Name Adnus. Every name, the Name Havayah or Adnus, the Name Havayah or Adnus is 91, 65 and 26, either yud, or [unclear], or the letter vav, or [unclear], as it is written in Tractate Shevuos, page 36.

35:15 The Gemara says page 34, page 36, the Gemara teaches regarding the names that are erased, as the Rambam brings in [unclear] of the Torah, regarding the names, the letter [unclear] at the end, all the names. Now, in the Name Havayah and Adnus, these names together that are joined, they come out in gematria to the unification of the Holy One, blessed be He, and His Shechinah.

35:45 This is the Redemption. When we say, "Hear O Israel, Hashem our G-d, Hashem is One," one must have in mind that they are equal in one unity. At "One" we say Havayah, with intent, Havayah and Adnus together. Now [unclear] with intent Havayah and Adnus are joined. [unclear], this is how one must have in mind. [unclear] to see this and to have in mind to be burned, to die, to be killed, to be strangled, all for the sanctification of Hashem's Name. So when the Holy One, blessed be He, wants to bring down the minister, then He takes from the minister, from his name, those letters in which the Name Havayah or the Name Adnus is composed.

36:18 Or Eloah, for example, even if it is there, He also takes. And let us see, in the name Michael, what letters are there of one of the Names? There is a yud, there is an alef, and there is a lamed. What remains is mem-kaf, right? What remains is mem-kaf.

36:45 Because the Holy One, blessed be He, took now and [unclear] us into the hand of Michael, and what was decreed was decreed upon the Jewish people, so He takes the letters of his names. He takes the alef, He takes the lamed, He takes the yud, from Michael there remains mem-kaf. He took his name. After that, the Holy One, blessed be He, takes from Israel, after all, from whom does He take? From Michael, who is appointed over whom? Over the nation of Israel. So He takes also from the nation its name, yud and lamed and alef, what remains? Resh-shin.

37:16 So what does Rabbi Shimshon say? What does he resolve? Why, when she asked him, she said to him, tell him, because the enemies of Israel became lowly and poor, as if they took from them. So what did Esther say? "My G-d, my G-d, why have You forsaken me?" She said "my G-d, my G-d" twice in order to return this, Did you understand the novel insight of Rabbi Shimshon of Ostropoli? Do you understand how awesome, awesome this is? What a man is this? This is not a human at all.

37:43 Do you know what this mind is? Did you understand what Rabbi Shimshon of Ostropoli says? Because they will say to him "lowly and poor," she will take the "my G-d, my G-d"; therefore she said "My G-d, my G-d, why have You forsaken me?" She said it twice, "my G-d, my G-d." Why not enough once? "My G-d, why have You forsaken me?" She said "my G-d, my G-d," twice, in order to return this to mem-kaf, and then it will be Michael. and then she says once more, "my G-d," in order to return this to resh-shin, and it will be Israel.

38:09 So she said, "My G-d, my G-d, why have You forsaken me?" In your merit, our Rabbi Shimshon of Ostropoli, protect us. [unclear], Amen. Let us see if there is something else beautiful another novel insight of Rabbi Shimshon of Ostropoli another novel insight, let us see, there are two more nice ones here that I marked let us say one last one and that is it, okay, let us say this and that is it Rabbi Shimshon Midrash Peliah pay attention Pesachiah is Mordechai as it is written in Shekalim, chapter 5, mishnah 1, "Pesachiah is in charge of the bird offerings," and Pesachiah is Mordechai.

39:12 This is as it is written: "And your beginning will be small, and your end will greatly flourish." Rabbi Shimshon says, Behold, how very great is the wonder of this statement, what does this have to do with that? What is the connection in this Midrash Peliah, to say Pesachiah is Mordechai "This is as it is written, 'your beginning will be small and your end will greatly flourish'"? There is no explanation for this, there is no one who explained it this way, it is not understood at all.

39:38 Whoever can explain what is meant by "Pesachiah is Mordechai," "This is as it is written, your beginning will be small and your end will greatly flourish," it is simply not clear. What is the connection, that Pesachiah is Mordechai and "your beginning will be small and your end will greatly flourish"? It is not clear. But pay attention to what Rabbi Shimshon says. Rabbi Shimshon of Ostropoli says in the name Pesachiah there are several letters, five, pey, tav, ches, yud, and likewise in the name Mordechai, how many letters are there?

40:09 Five. Rabbi Shimshon says, the Midrash comes to explain how the name Mordechai is hinted in the word Pesachiah. If you divide the first letters, pesach, of the name Pesachiah into two, if we take the pey, you cut the letter pey in two, how much is that? Mem, mem, right? Mem. The tav, you cut in half, resh; the ches, you cut in half, dalet.

40:38 What did you get? Moredes. You got "mored," right? Wait. And two. Mered. Moredes. And the last letters, yud, hey, of the name Pesachiah, because after all we took Pesachiah, "and your beginning will be small," which is smaller, "your beginning will be small," you double the last letters, yud, what will it be if I double it?

41:04 Kaf. Hey, we double the hey, [unclear] What did you get? Mordechai. "And your beginning will be small and your end will greatly flourish." This is doubled. Your beginning is small, double it, because "your end will greatly flourish." So we see that Pesachiah and Mordechai are the same name, because in the name itself, you understood the division. Who can know these secrets?

41:30 Only Rabbi Shimshon of Ostropoli, son of Rabbi Pesach. See how he knew to explain these hidden, awesome secrets. Success, our Rabbi Shimshon of Ostropoli, son of Rabbi Pesach, your merit will protect us and all [unclear] our brothers, upon them. Rabbi Shimshon. Truly, the Holy One, blessed be He, has granted us to come here together, to be honored together and to pray in this holy and awesome place.

42:13 A very, very, very, very great thing, and there is no measure. A very, very great thing. I know that some here have been with us for many years, but there are many who do not know and have not heard much, but we have here, thank G-d, almost ten years of lessons and learning, in which we spoke about this holy place, about Shimshon.

42:42 We explained the entire story of Shimshon, every single verse. We brought all kinds of things, all kinds of Midrashim, all kinds of hidden things, all kinds of [unclear] special about Shimshon, all kinds of explanations, what really was, where, novel insights, things. We hope, with Hashem's help, that from all the lessons they will take this out, the whole booklet, with Hashem's help, when the book comes out, and there are very, very, very, very many things there about Shimshon.

43:11 And here, thank G-d, we were here at all hours of the clock, we were in this place. We were here before dawn and in the morning and at noon and at night and all the time we are here in this place, we learned everything here, this place is a forest of holiness, the Holy of Holies. You do not know what a level it is just to be here, just to stay here in the place, just to stay, to look at the heavens, to be here, just to remain here, just the staying in the place, just when one stays here, these are awesome things, awesome, very, very awesome, truly awe-inspiring is this place.

43:55 Truly to write here the heart of Rabbi Shimshon, Shimshon [unclear]. This is the name that is most merited, the name whose light will go and spread in the world. The light of the holy ones who gave their lives to illuminate our light, for the souls of Israel.

44:26 Our light, for the souls of Israel, must spread and grow. And whoever made the self-sacrifice for this, it is only those holy ones who died for the sanctification of Hashem's Name, and those tzaddikim, unique ones of the generations, who engaged in this for the Redemption, our Rabbi the holy Rashash, our Rabbi Chaim the holy, the holy Baal Shem Tov, our Rabbi the holy Ari, every tzaddik, so many tzaddikim, Rabbi Nachman, all the holy ones of all the generations, all the tzaddikim, all the generations, so many tzaddikim engaged in the Redemption.

44:58 And truly Rabbi Shimshon of Ostropoli is a tzaddik whom the world does not know at all, they do not know, and the fact that he exists in the world is a sweetening of judgments and troubles from the Jewish people, that there is such a tzaddik in the world, and they do not know, they are aware of his Torah, and this is something that is very, very painful, and therefore we cry out greatly about this, that many people should know the writings of Rabbi Shimshon of Ostropoli, and every tzaddik who fought and gave their lives for the Redemption and fought against the forces of the Sitra Achra, we must hold dear and love and honor and support this path, because it is only the path that will grow the light of the souls of Israel, and it is the path that will raise us up higher and higher,

45:37 it is the path that they paved, the road and the paths, in order to enlighten us, that we will merit to draw close to Hashem, that we will see how much Hashem, blessed be He, chose us. Because the whole purpose of the tzaddikim in all the generations was to illuminate the holy Torah for the Jewish people, so that they will know that they too are found within the Torah. And only the tzaddikim who toiled over the Torah and learned it and knew it as it should be, [unclear] through their religion to pass it on to the Jewish people.

46:05 They say that the Rogatchover, our Rabbi Yosef Rosen, the Rogatchover, when he would learn Shas, he would cover Rashi and Tosafos, he did not want to learn them, he would learn the Tannaim like this alone, from his own opinion he would arrive at them. And why did he learn in this way? Not that he did not know the Tosafos, not that he did not know Rashi, but because the purpose of his learning, he wanted to deduce and understand what the order of tradition was from them, what they intended, after I know from them, and then he learned Rashi and Tosafos.

46:37 He wanted to learn this way, in direct order of tradition. As many from the Yerushalmi said that they did not explain correctly, many commentators of the Yerushalmi did not deduce the intent the way he deduced and the way he understood, what the Yerushalmi says, only he understands. He disagreed with the Rambam several times, like his Torah, [unclear], "Go like me and not like you." He is nullified before our Rabbi the Rambam, but the meaning of the learning of the tzaddikim in the generations is not that if there is a dispute or there is some matter, it is not [unclear], rather they want to receive the order of the Torah, how to illuminate it to the Jewish people, how the Torah will shine more from the Jewish people. [unclear], that everyone will take the Torah and draw close to Hashem, blessed be He. This is the purpose of the tzaddikim,

47:20 and this is the purpose of the Torah in every generation, to bring us close to Hashem, blessed be He. May it be His will that the Holy One, blessed be He, grant us this, that we will merit to draw close to Hashem, blessed be He, and maybe we will also say something, say something about Shimshon, about Shimshon, say something about Shimshon, so that it will be in honor of our Rabbi Shimshon ben Manoach.

47:48 We came for Rabbi Shimshon of Ostropoli, this is also about Shimshon. Shimshon ben Manoach, there is one Zohar, from which many drew all kinds of rumors. On this way, on the Maginei Shlomo, what I will say now, that resolved all the... defended Rashi against the questions of the Tosafos, so we will defend the light of Shimshon against this Zohar.

48:22 In the Zohar, Parshas Naso, page 127, side a and side b. There Rabbi Shimon says that the [unclear] that Shimshon did, says that it will not be done when he came in attachment and came to [unclear] and removed from himself his portion in the World to Come. This is what it says about Shimshon. But [unclear], it is not exactly like this.

48:48 No one understands this Zohar, let us say it this way. In order to say if there is for Shimshon or for Shimshon, no [unclear]. But this is the source, this is the Naso, page 127, side a, side b, [unclear] on the page below, and this is on the second page. What they say about Shimshon, there is a tremendous, very, very great novel insight, that is a new novel insight.

49:22 Every time we have novel insights here in this place. And every time it is something different, new about Shimshon. Once when we explained this about Shimshon, so there was in the explanation, that there was no sin and iniquity at all with Shimshon, there was no connection and no... We also resolved the Gemara in Tractate Sotah, page 10 and page 9, what the Gemara discusses about Shimshon, but perhaps I will make an order, I will explain the things to you, and then you will really see and tell me what you think.

49:55 So I am trying to explain this. Shimshon, the strength of Shimshon ben Manoach, he had heavenly strength. There was no one like him, like the strength he had. In Tractate Sotah, page 9, [unclear], it says that Shimshon's strength was great, that he would take youths and grind them one against the other from his strength, [unclear] the strength of Shimshon ben Manoach.

50:30 Shimshon had a heavenly strength that cannot be [unclear]. What is the meaning that he had great strength, and where did he take this strength from? After all, every power that exists in the world, the root of power is from Gevurah. And Shimshon was a nazirite.

50:56 And a nazirite is forbidden wine, and it was already revealed before the Holy One, blessed be He, that in the future Shimshon would go after his eyes, it is written in Bamidbar Rabbah in the parshiyos, Therefore He forbade him, that he be a nazirite from the womb, that he not drink wine. Now he came, Shimshon was from his father's side, of Manoach, of Dan, and it is written in Bava Basra, page 91, side a, that his mother was Tzelelponis.

51:23 When we explained earlier to the righteous Jew who asked us at the bonfire, we explained that there is a difference in Bamidbar Rabbah in the parshiyos, that she was called Tzelelponi, she was called Tzelelponi, and she was from the tribe of Yehudah. Tzelelponis from Yehudah, Shimshon is both from Dan and from Yehudah. And Shimshon, Rav Nachman says there in the Midrash this is written in Vayikra Rabbah, on Parshas Tzav, parshah 8, Rav Nachman says, when Shimshon would go, his hairs would strike against each other, when Shimshon's hairs would strike against each other, a noise would be heard between Tzorah and Eshtaol, so they would strike, these hairs, and so there was a great noise between Tzorah and Eshtaol; only that on Shimshon's hairs, the Shechinah rested upon him, and his bells would strike one against the other.

52:28 That is to say, they say that Shimshon's strength was strength also in his body, in his inner self, and even to the point that even his hairs striking against each other seemed like a great noise, as if his hairs were striking, as if it carried all a great noise. It follows. That Samson, in all his strength and his essence, is one great, immense power and might and because he guarded himself from wine and he did not drink wine, he had the power to nullify and sweeten all the severities, and he had no connection to any severity.

53:07 Now, where did it all begin, and where did it all end - this is a great novel teaching of Rabbeinu Moshe Sofer, the Chasam Sofer. The Chasam Sofer wrote in his novel teachings explaining the verse, what is written in Bereishis, Parshas Vayechi, chapter 49, verse 18, "For Your salvation I hope, Hashem." Rabbeinu Moshe Chasam Sofer explains, who brought, that it all began here, in this place, with Samson.

53:36 For if there were no Samson - this is a novel teaching of Rabbeinu, Rabbi Levi ben Gershom, the Ralbag. The Ralbag brings this in the Ralbag's commentary, in Shmuel I, chapter 17, verse 55. that Samson ... that he fathered Goliath. This is what Rabbi Moshe Sofer, the Chasam Sofer, says, and he brings Parshas Yechi, that the Philistines would be [unclear] from him, Orpah together, Orpah came to the Philistines, and out of this act came Goliath.

54:17 That is, who is Goliath's father? Samson. The Chasam Sofer says, Goliath's father, the Chasam Sofer says, is Samson. He brings the Chasam Sofer, see Parshas Va'eichim. And the Ralbag explains, see Shmuel I, chapter 17, verse 50, in his commentary, the Ralbag, that if David had not fought Goliath, he would not have received the kingship.

54:45 For the whole kingdom of the House of David began from King David fighting Goliath the Philistine, and then he began to find favor in Shaul's eyes, because no one wanted to fight Goliath, and because King David fought Goliath, he received the kingship from Heaven, and then the kingdom of King David began to shine in the world. That is to say, that if King David had not fought Goliath the Philistine, whom Samson fathered, there would be no kingdom of David.

55:18 So who brought the kingdom of David? Samson! He fathered Goliath, and from then on, sweetness came out. That is to say, Samson son of Manoach fathered Goliath the Philistine, King David came and fought him. This is what the Ralbag explains, that because of this, King David was able to nullify him. That is, the power of the might, Samson drew it down to King David.

55:45 For Goliath did not have this power, this might, he only had the power to make noise, but the strength and the might, the force and the toughness, belonged to King David. King David could fight him, because this strength and might is a rather holy might. Where does one take this might to fight? Where did he take this power from? From his eyes. Therefore, what happened with Samson? The Philistines gouged out his eyes.

56:10 They gouged out his eyes, so that Samson could not see a thing. Now listen, all the might, whoever wants to be strong and mighty, all the strength and might is from the eyes, as one learns this from a lion, if a lion attacks a person and they throw over it a cloak or something, covering its eyes, it will not attack, because "aryeh" (lion) is the letters of "re'iyah" (sight).

56:40 All the strength of a lion is from its eyes, from its sight. A person who comes up to a lion from behind, covering its eyes, it will not harm him, it cannot harm. A lion is sight. All the strength of a lion is from its eyes, from its sight. Because it sees, it has strength; if one covers the lion's eyes, it cannot harm. Ever. All the strength of a lion is from sight. And where does all the strength come from? From the eyes. Samson was so strong and mighty from his eyes.

57:09 And what did he see with his eyes? We know that his eye led him astray. The Gemara in Tractate Sotah, page 9, side a, "Our Sages taught." A sotah corrupted with her eyes; she set her eyes on what is not permitted to her. Therefore, what she has [unclear] ... is given ... and we arrive at the prohibition, and therefore they give her the waters to drink, because of what she did. And then the Gemara counts, on side b, it counts all those who went after their eyes.

57:36 It brought the serpent, Korach, Cain, Achitophel, Adoniyahu, Avshalom, Haman, Doeg the Edomite; all of these went after their eyes, and because they set their eyes on what is not theirs, what they had was taken from them, and what they set their eyes on was not given to them. Because they set their eyes on what is not theirs.

58:03 You already have, you received authority, you received kingship, you set your eyes on what is not yours, so therefore this is a rule, that when a person sets his eyes on what is not his, know that not only will he not receive what he set his eyes on, but even what he has, they will take from him. And here is a proof, Uziyahu was struck with tzaraas; he wanted to be a Kohen too, he wanted to reach such a level too - you are a king, this is not your level.

58:33 And even though they had kingship and a level, Haman also had kingship and he had a level, and the serpent had kingship and a level, and Adoniyahu had kingship and a level, and Achitophel had kingship and a level, and Doeg had kingship and a level, and Avshalom had kingship and a level, and Adoniyahu had kingship and a level, and with all this, and Korach also had kingship and a level, but they set their eyes on what was not theirs, and so it was taken from them.

59:03 Samson son of Manoach - it is written in the Tosefta, Tractate Sotah, chapter 3, halachah 4, that he rebelled with his eyes and rebelled with them, that is, he corrupted through his eyes, by saying "for she is right in my eyes," and from here, when he looked with his eyes, he made the corruption, that perhaps one must follow his eyes, because his eye led him astray, and from here the whole corruption began, and the whole going down to Timnah and everything, but in the end, as we all know and recognize, the Philistines gouged out his eyes, and his eye that led him astray was rectified, because the Philistines gouged out his eyes, and in effect he was rectified.

59:49 Now I want to try to think what truly was in the looking of Samson, when he said, "for she is right in my eyes." It is written in Sotah, page 10, side a, "For Hashem G-d is a sun and a shield."

1:00:18 Just as the Holy One, blessed be He, shields the whole world, so Samson shielded all of Israel in his generation, he shielded all the Jewish people. Samson, the protection with which he shielded all the Jewish people was not only protection through might, in that he took 300 foxes and fought the lion and fought the Philistines, but the might and the protection with which he shielded the Jewish people was through the power of his holiness that was present in that generation.

1:00:43 Every generation in which there are holy and awesome tzaddikim, the very presence, that we are in a generation that has holy people, influences the whole generation, that there is holiness. When Samson was in that generation he shielded the whole generation, by virtue of his holiness and his level, and his nazirite state, and the spirit of Hashem that stirred in him. All this he attained from holy levels and very, very awesome ones, Samson.

1:01:12 We explained that this power of Samson, that he was a shield for the whole world, that the Holy One, blessed be He, shields the whole world, and Samson shields Israel, this might Samson took from the eyes. And because he went after the eyes, here there was already a corruption, and so on. And so on. Now I want to explain this matter of the eyes. For the secret of the eyes, the secret of the "ayin", is something very, very high, that the eyes see lofty and hidden things that no one in truth really knows what the eyes see.

1:01:47 Everything a person sees, he sees only ten percent of what he truly sees. Within our sight, in the whole world there are awesome things that are visible at every time and moment. We simply do not see, whether from the side of the [unclear], from the side of angels, the upper worlds - this is something that is here. These are not things that need to fly up beyond the stars. All the levels and attainments of the tzaddikim saw this here, in that very place, a sight from one end of the world to the other.

1:02:17 All these things are a real sight at that very moment. It is not something that is spread out and measured, that one must toil and search and go. It is all from the end of the world to its inside, it is all in place. But where does this power come from? This power is in effect taken from the beginning of the sweetening of the judgments. All the judgments there are, there are judgments and constrictions, and because there are judgments and constrictions, the more judgments and constrictions there are, more and more and more, then one cannot see, even as much as there is obstruction in judgment and constriction, one cannot see farther, because there is judgment.

1:03:01 But when there is mercy and kindness, then there is light, because judgment is darkness and kindness is light. The more judgment there is, there is darkness, so one does not see. The more mercy there is, one can see. Samson was a nazir, he was mighty, he took the might, it would seem that with him everything should have been judgments, and he should have had no power for anything, for he was the peak of the judgments.

1:03:27 Samson was also a nazir. And shaving the hair, he is forbidden to shave, he has a lot of hair, so more judgments, his haircut too. So it would seem, where did Samson's power come from, that it was so great, that he had great power in his eyes, he also rebelled with his eyes, he said, "for she is right in my eyes." So here it seems to explain that all that Samson wanted to do was that Samson wanted to bring the end.

1:03:59 For Yaakov Avinu said in Parshas Vayechi, in chapter 49, in verse 18, "For Your salvation I hope, Hashem," that at the time a person says this, he arouses complete mercy in Heaven, and Onkelos translated, "And for Your redemption I have hoped, Hashem." When a person says this in Heaven, complete, complete mercy is aroused, that can save the poorest of the poor and the lowest of the low.

1:04:24 who says "For Your salvation I hope, Hashem," and lifts his eyes to Heaven, can bring about complete, complete mercy from Heaven, because at that moment the mercy of Yaakov is aroused. That Yaakov said this about Samson, and Samson, when he asked of Hashem "For Your salvation I hope, Hashem," and all the tzaddikim who raised their eyes through the generations, only to bring about one matter, the matter of the redemption. For Yaakov said this for the redemption. And Samson intended to bring it. It simply did not succeed.

1:04:51 That is, the power of the verse is so great, it is so immense, for the light of the redemption, to redeem the Jewish people from the pit and from darkness. Therefore the power of the verse is immense, higher and higher beyond measure. Therefore we say, "For Your salvation I hope, Hashem." And at the time of Samson, when he grappled with all the pain and everything that was done to him, they tortured him, and the Philistines gouged out his eyes in particular.

1:05:20 Why did the Philistines gouge out his eyes? Because we explained that his power was in the hair in particular, and they understood that his power was in the hair. They had already seen that his hair began to grow. Why did they leave him anyway? And why were they so particular about his eyes? Why did they know that in any case, in Samson's eyes lofty things are seen, and with the power of sight that Samson sees he goes far, far, far, far to the root of the beginning, where it all began.

1:05:53 For where did it all begin with Samson? If we go to Samson, we go to Dan. "A viper on the path." This is Dan son of Yaakov Avinu. Dan was born to whom? Who was Rachel's maidservant? Who was that? Bilhah. It is written "And Rachel said," in Parshas Vayetze, the beginning, chapter 30, verse 6, "And Rachel said, G-d has judged me, and has also heard my voice, and has given me a son; therefore she called his name Dan."

1:06:40 That is, and where did Dan come from? From whom did Dan come? Who came from Dan? Samson. So who was the first one who took all the judgments, who said "G-d has judged me"? Who said "G-d has judged me"? Who was that? Rachel. Rachel said "has judged me" because she had judgments.

1:07:05 And what did Samson want to do? In order to sweeten a judgment, one must sweeten it at its root. And no one knows how to sweeten a judgment at the root. In order to sweeten a judgment, one must sweeten it at its root. It is not enough to sweeten a judgment in what is seen. Samson wanted to sweeten the judgment at the root, so what did he want to do? He wanted to sweeten the judgment with Rachel, who said "G-d has judged me." He said, I will go sweeten the judgment all the way to Rachel Imeinu, with whom there is judgment, a hard judgment, and I will go all the way to Rachel, I will sweeten the judgment there, and then from there the redemption will presumably come.

1:07:43 For one must sweeten the judgment at the root. It is not enough to sweeten it here. Not enough. So he said, so she said, "G-d has judged me," "and has also given me." So what is "and has given me a son"? "He gave me a son"? "Therefore she called his name Dan." Here is a son. Where did he get this power from, Samson? One must receive the power. There was another who was tested through his eyes, and who was that?

1:08:10 Yosef. Samson was handsome, Yosef was handsome, and who raised Yosef? Bilhah. Bilhah raised Yosef. Yosef grew up with Bilhah, she raised him, and all the power and all that he received, through the mother, through Rachel Imeinu, Bilhah drew the enthusiasm to him, therefore Bilhah is a flame. As it is written in Ovadiah, chapter 1, verse 18, "And the house of Yaakov shall be a fire, and the house of Yosef a flame."

1:08:39 "A flame" is Bilhah. "The house of Yosef a flame," the house of Yosef is Bilhah. The house of Yosef came to be because of Bilhah, since he grew up with her. Now, because he grew up with her, this was because Rachel took the judgments upon herself, so that a son could come out, so Samson wanted that Samson take the judgments and the severities and sweeten them at his root all the way to Rachel Imeinu, and that he said, "for she is right in my eyes," Samson wanted to say that I want to rectify the whole way to Rachel Imeinu, what she said, "G-d has judged me," what she said, "has judged me," I want to sweeten the judgment with Rachel, and when I sweeten the judgment with Rachel, then I will know that the Holy One, blessed be He, will [unclear] us,

1:09:27 the redemption will come. So look, see what Rachel said, "And Rachel said, G-d has judged me," "and has given me," "and has heard my voice, and has given me." Heard my voice - what is "heard my voice and has given me"? The final letters. "My eyes." "Heard my voice" "and has given me."

1:09:53 Right? The final letters. Ayin - "heard my voice and has given me." "My eyes." "She is right in my eyes," said Samson, "He heard my voice and has given me." She said "heard my voice and has given me." And Samson said, "she is right in my eyes," she, this is Rachel, I will go rectify Rachel, the judgments that judged her, that she had very, very, very hard judgments, because he saw the exile, that she would have to weep for the Jewish people and for the pain she goes through. So he said, I will finish this, so that she will not weep, so that she will have nothing at all to plead and ask for, "heard my voice and has given me," therefore he said "my eyes," "heard my voice and has given me," and therefore this is Samson,

1:10:36 he is the one who said this, "for she is right in my eyes." For she, this is Rachel Imeinu, he said about her. Because she is the one who can. Did you understand the novel teaching? [unclear] Samson will pray to the Holy One, blessed be He, that he succeed in conquering and finishing and completing the rectification fully, in a way that there will be no substance and no trace of the Philistine at all.

1:11:19 Samson did all this, as we explained, in order to bring about a rectification with Rachel Imeinu, that she not have pain and that there not be the destruction of the Beis HaMikdash and all this, that he said, may she be right, but as we explained earlier. But if you look and see that everything Samson asked for was through the power of his eyes, through his sight, he asked of Hashem also that the Holy One, blessed be He, not abandon him, and this Yaakov Avinu already asked then, as it is written "And you, do not fear, My servant Yaakov," "My servant Yaakov," Ayin, Yud, "declares Hashem," Nun, Yud, this too is "my eyes," "My servant Yaakov, declares Hashem," "for I am with you," "for I will make a full end of all the nations where I have driven you."

1:12:12 This is about Samson, Samson in the book of Yirmiyahu, chapter 46, verse 28, "For I will make a full end of all the nations where I have driven you." "And you, do not fear, My servant Yaakov, declares Hashem," the first letters. What comes out? "My eyes." "For I am with you" - Hashem was with Samson. "For I will make a full end of all the nations where I have driven you." "Driven" - you reached the place you reached there, among the Philistines.

1:12:39 I will drive, I will show them how I finish and nullify them, in the merit of your eyes. What does it mean that Samson said, "for she is right in my eyes"? His whole aim was to continue that same providence of Yaakov Avinu. When Yaakov Avinu said "For Your salvation I hope, Hashem," he lifted his eyes to Heaven and asked Hashem to have mercy, to show mercy to the Jewish people, Yaakov Avinu said, these mercies need to fall when it goes out to some knowing person, that someone take the mercy.

1:13:09 Samson said "for she is right in my eyes" and no one understood him, because precisely with her he succeeded in making a full end of all the nations, to finish them, as if precisely this place where he fell, where he went after the eyes, was what caused this, as "for I am with you, declares Hashem, for I will make a full end of all the nations where I have driven you," as if in your merit, Samson, you rose and were raised, you who caused the downfall of the Philistines. So from here we see perhaps to think a little more that when Samson said "for she is right in my eyes," perhaps he also intended to bring about this meaning.

1:13:45 He intended things so [unclear], that were not at all as the world thinks, that some flesh and blood found favor in his eyes. And this is more acceptable to the mind. It will be His will that there be satisfaction for Samson, as we said that in the Maginei Shlomo, in the introduction, he wrote that there is satisfaction that they shield the tzaddikim [unclear] ... So I say, on account of all those who said things about Samson, so may it be His will that this be in protection and that he speak well on our behalf.

1:14:19 And may complete mercy be aroused upon us from Heaven, that in the merit of all the Torah we learned, complete mercy be aroused for salvation, for miracles, for wonders, for blessing, for success, for protection, for siyata dishmaya, good tidings and miracles and wonders and complete redemption and [unclear] among our people. "Blessed are you to Hashem, Maker of heaven and earth." May the Holy One, blessed be He, bless everyone and give everyone siyata dishmaya, with success and blessing and a good life. [unclear] next week is Tisha B'Av.

1:14:51 Do not forget: on Tisha B'Av, which goes out Motzei Shabbos, turn off the lights in the house at night, so that there is no light at all in the house, so that everything is in awe, when destructive angels go around and can harm and injure in that place that has light, not to show lightheadedness at that time, to sit [unclear] on Sunday morning, to sit on the ground, whoever can, a few minutes, at least for the sake of asking for mercy, as Rabbeinu Rabbi Pinchas of Koritz wrote, he said that this is effective for arousing complete mercy from Heaven.

1:15:27 This too is a very, very great thing to do, an immense thing, to ask Hashem that He [unclear] us to share in the sorrow of the destruction, and also with this, after that, to ask Hashem, each person what he wants, says Rabbi Pinchas, that one can accomplish what all year one cannot accomplish, sitting on the ground on Tisha B'Av, when they ask. To ask for the Beis HaMikdash, that the Holy One, blessed be He, already [unclear] us, and that we understand that all our troubles from all the problems and the destruction of the Beis HaMikdash, from all the troubles there are, from all the problems there are, all that the Jewish people go through, the root of this is only because we do not have the House of Meeting, there is no house for Hashem, no dwelling to rest in His neighborhood.

1:16:13 and all that we look for from Hashem, blessed be He, and long for, that He rest the Shechinah among us, that we be worthy of receiving the Shechinah, of receiving the Torah, as we explained several times at length in the shiurim, for whoever heard. We explained the importance, how important it is to learn with love and brotherhood and together, with vitality, with everyone, and to learn the Torah with love, and to love one another and gladden one another and to shine a face on each one and to raise each one and to shine a face on each one.

1:16:45 This is our Torah. The aim is to elevate each one of the Jewish people, and especially these holy tzaddikim who were in every generation, who came to awaken us, to lift us up, to make us precious, to tell us how much the Torah rejoices in us, how to understand the Torah, to illuminate the Torah, this is the aim of the Torah, this is the aim of the tzaddikim, and to flee from those liars who wanted to [unclear] and crush and [unclear] and hide, as we said, there are hidden tzaddikim and there are concealing tzaddikim.

1:17:18 The concealing tzaddikim conceal the light of Hashem, the light of the true tzaddikim. When there are concealing tzaddikim, they are not hidden, they conceal the light of Hashem, they diminish everything that can light up for us the path of the redemption. May it be His will that the Holy One, blessed be He, light up for us, that we all merit the light of the redemption, may we merit the building of the Beis HaMikdash, soon in our days, Amen. [unclear] and may everything be in the best way. Next Monday there will be no shiur, we will meet at the Kotel.

1:17:45 "Blessed are you to Hashem, Maker of heaven and earth." A great yasher koach to everyone. Good tidings, [unclear] Kotel. - Wait, wait, not yet.