The Yanuka Rav Shlomo Yehuda-עצות וסגולות לקבלת התפילה שו＂ת מרתק עם הגאון הינוקא במוצאי חג השבועות @TheYanukaRavShlomoYehuda

2:54 Look, I will explain something to you. I will explain. Look, sanctifying Hashem's Name means - let's explain what it means, yes? that whenever an idol worshipper comes to him, yes? and there are some Jews standing over him and seeing, especially if there is a minyan of Jews, and they see that this person decided that he will not bow to this idol, he will not worship it with idol worship, he is ready to be bound for the holiness of His Name, to be burned or slaughtered for the sanctification of Hashem's Name.

3:24 This is called sanctifying Hashem's Name, because that person sanctified His Name, blessed be He, so that everyone who saw it - the person who sees it must tremble with a great trembling and fear the Holy One, blessed be He, from this deed. This is called sanctifying Hashem's Name in its finest form, which the Sages spoke about: the Ten Martyrs, and as it was in the Midrash, the Midrash 'Eleh Ezkerah'.

3:51 This is called sanctifying Hashem's Name. Now, today we have another sanctification of Hashem's Name, which is different, but it is still sanctifying Hashem's Name. This is the sanctification of Hashem's Name of all those whom rioters come upon and kill them for being Jews. Since they keep Torah and mitzvos, and we are the Jewish people, and they hate us, so they want to kill us. And then they kill the person for the very fact of his being a Jew. I know that Rav Shach brought it this way, and many more of the later authorities, Rav Feinstein and more, that they too have the law of sanctifying Hashem's Name, as they learned in [unclear] about a person who was killed, or - it doesn't matter - this also applies to that person who was killed by his friend's fire.

4:35 Why? Because he would not have come to that place if there were no danger of rioters. That is, the very fact that he is in that arena or in that place which is a danger to the Jewish people, and he went to risk his life, and he was killed by mistake by his friend's shooting, this is called that he died sanctifying Hashem's Name, because the very fact that he already entered a place of danger - he already has the status of sanctifying Hashem's Name. He is already sanctifying Hashem's Name by being in danger.

5:03 But you know, there are those who will explain these things differently. I explained the views to you. And the Merciful One wants the heart, and the Holy One, blessed be He, knows what a person... Yes, yes, with Hashem's help, all of them sanctifying Hashem's Name. But most important is that we all live sanctifying Hashem's Name. To die sanctifying Hashem's Name is painful, but we need to sanctify the Name of Hashem in our lives and our living, and to make Him King, and to sanctify Him, and to love Him, because sadly, many - not all of us merit - not everyone truly loves Hashem.

5:35 We love what Hashem gives, but not Him Himself. And it is very painful that everyone wants from Hashem: give me, give me, in Tikkun 6, page 22, in the Zohar, that everyone says: give me children, life, sustenance; everyone wants - give me, give me, give me, give me more, more. They want children, they want a livelihood, they want a wife, but they don't want Hashem Himself; every time they want Hashem to give us. But if He doesn't give, they even hate Him.

6:00 Heaven forbid. I am telling you the truth, I see letters, letters come, people with challenges, with questions about Heaven. Therefore I say, one must always pray to the Holy One, blessed be He, pray from the depths of the heart, pray to Heaven, to the Holy One, blessed be He, to ask of Him, to love Him, blessed be He: 'And you shall love Hashem your G-d with all your heart and all your soul and all your might,' to do what is right in the eyes of Hashem, to be in awe of Him, not only what the world wants from Him all the time, only 'give me, give me' - children, life, sustenance, livelihood, blessing, life.

6:32 One must feel that Hashem is the source of love. What a disgrace it is for a man whose heart loves a woman and not Hashem, blessed be He. And what a disgrace it is for a woman that after she goes up to Heaven, her heart loved a man of flesh and blood, formed from clay, and not Hashem, blessed be He. What a disgrace it is for the heart, which every moment - it is a muscle - every moment keeps beating, and does not love the Creator, blessed be He.

6:59 A person must love his Maker. That the love of Hashem, blessed be He - loving the Creator - should be the most exalted thing. 'And you shall love Hashem your G-d with all your heart and with all your soul.' See the wonderful language of the Rambam in the Laws of Teshuvah, chapter 10, halachah 3, which says how great it is to love Hashem: that he be absorbed in love, truly like one who is lovesick, so that his heart will be like this before Hashem. This is the most exalted thing and the highest, highest level that a person can reach, it is only and solely that he reach this: that he be truly like one lovesick, that he be in love with Hashem, blessed be He, so that everyone who sees him will say how he loves his Maker, how he loves Hashem,

7:38 that his heart be filled so much with longing, with love for Hashem, blessed be He; he will think of it all the time, he will be absorbed in it constantly, like a person who has this lovesickness, so he will come to a love in which he is in love with his Maker, both a woman and a man; everyone must love only Hashem, blessed be He. The heart that Hashem, blessed be He, gave us - He did not give us a heart for something else. It is written to honor father and mother, it is written to honor one's wife: 'Honor your wives, so that you will be enriched,' but 'And you shall love Hashem your G-d.'

8:09 For this one must contemplate, as the Rambam says in the Book of Mitzvos, mitzvah 3, the Laws of the Foundations of the Torah, chapter 2, halachah 2. You should remember and learn this, and learn this, remember it very well, in order to come to love of Hashem, because that is what will bring a person to fear of Heaven. Remember: chapter 2, halachah 2, the Laws of the Foundations of the Torah, the Book of Mitzvos, mitzvah 3, the Laws of Teshuvah, chapter 10, halachah 3. - Love her - what is the difference? I didn't understand.

8:42 - If a person comes to love of Hashem, he knows that the love of his wife is Hashem. After all, Hashem gave her to me so that I would serve Him. He is the source of all good. Is it not fitting that I love the source of all good? There are not two separate things here. Today the world has divided it up: Hashem they don't love, this they love, that, and only 'give me'. But they don't try to love the root. There is no difference. The heart must love all people. You must have compassion on the creatures, you must love all of the Jewish people.

9:08 'And you shall love your fellow as yourself' - so what, is that not loving only Hashem and the people? One must understand that Hashem is the source of all loves, and the Holy One, blessed be He, is the source of all love entirely, and I need to love Him more than anything. Mishnah Berachos, chapter 9, mishnah 5 in Tractate Berachos, page 60a, in Tractate Berachos, page 2, - I can't manage to understand.

9:59 - Look, if a person - when a person commits a sin and is ashamed of it, then all his sins are forgiven him. And it is a disgrace for a person to boast of a sin or to tell about any sin at all. What is so: a person - and no person can know this, only our master the Arizal and other tzaddikim, who knew exactly each body of a mitzvah, where it touches, and each body of a sin, for you do not know the reward given for the mitzvos.

10:24 A person does not know what reward they will give you for each mitzvah you keep. You must always keep all the mitzvos. But when a person comes to - Heaven forbid - something happened to him, some thing or some sin or iniquity and transgression, then the Holy One, blessed be He, hints to him: something happened corresponding to it. Look, there are people who all their lives always spoke Torah and prayer, and they had nothing, and they have a problem in the throat. So what, will you say it is because he spoke lashon hara? I know such people, and they never in their lives spoke lashon hara.

10:51 And there are people who go to the synagogue all the time, and something happened to them in the leg. You can say these are things from previous incarnations, but you can also say it is something else. You can say it is something that branches off from that same thing. Because the throat, for example - what is it? It can be afflictions of love, it can be many things, but it can also be things that branch off, because there are things that are connected with things that are connected.

11:16 Things that are like, for example, that a person can pray for something he is not receiving - indirectly. Like, for example, a person whose match is delayed. He sees that he is not answered about the match. He prays: Holy One, blessed be He, Master of the World, I want to have a son, a tzaddik, a tzaddik, a tzaddik, who will light up the eyes of Israel, and I will teach him Torah, and I will sit with him to learn with him all day.

11:40 He prays an indirect prayer. This is a prayer that can sometimes help in many things. In many things. I remember there was once a story like this with the Rishpei Esh of Neshchiz, Rabbi Mordechai of Neshchiz, when he was a guest in the house of someone, the elder of Neshchiz, Rabbi Mordechai of Neshchiz - this was the author of the Rishpei Esh, more than 200 years ago. That is, he was a guest at the home of someone who was a bachelor. So he blessed him with the guest's blessing: he blessed him with children, may they live, with possessions that increase; he blessed him that he have righteous sons, righteous daughters, holy and pure sons.

12:14 So someone who was there said to him: he hasn't married a wife yet. You bless him with children? Bless him that he get married! So he said that sometimes one can pray indirectly for a thing and merit to receive the first thing. Because obviously, if he will have children, he will have to get married. That's certain. One should always specify everything, but sometimes there is a person who prays a great deal, and sometimes is not answered.

12:39 So it is worthwhile that he add a few things indirectly, that he explain - as Rabbi Elazar HaKappar said: 'Whoever joins the Name of Heaven to his sorrow, his livelihood is doubled.' To explain to the Holy One, blessed be He, what do you want? What is the reason you want to get married? Do you want to have a home of Torah? Do you want to learn Torah with a settled mind? Do you want to have holy children to teach them Torah? Specify in this way, but also give the justification for your request and your deep wish to fulfill the mitzvah, or that holy thing that you want.

13:21 Can't hear? - So why does one need to pray at all? - So basically, look, I explained that this is actually the Ramban, this is truly what the Ramban explains, Rabbi Moshe ben Nachman.

13:47 That is, the very fact that you turn to the Holy One, blessed be He, at all - this itself is the fulfillment, the mitzvah, the reward of prayer: that you have the privilege at all to turn to the Holy One, blessed be He. The very fact that we pray is a kind of privilege, because imagine that we needed many things and had no prayer. There is no prayer. And now you are living, today only learning Torah, and whatever will happen, will happen. You don't have this possibility called prayer.

14:13 Because what does prayer do for you? Prayer is a kind of release, that you can unload the pain, and you know that your ability to pray in such and such a way can change things that were decreed. Prayer is actually like a weapon, it is like a kind of power that Hashem gave a person: the possibility to change something that was already decreed. So imagine this did not exist. And now a person is ill, a person doesn't feel well, a person doesn't get married, a person doesn't know...

14:40 He lives, he simply learns. Why? We accept everything that happened, we have no possibility to pray. Hashem already knows that we need the bond of prayer. Prayer - 'With G-dly bonds I was bound' - it is like the tefillin, it is a person's bond with his Maker. It is your ability to complete what is lacking through the power of Hashem, who gave you prayer. And this is as I explained - the Yerushalmi in Berachos, chapter 9, halachah 1, for the Yerushalmi elaborates on this very, very much at length - the importance of prayer and why the Holy One, blessed be He, also gave us - for it says there, 'Hope to Hashem, be strong and let your heart take courage, and hope to Hashem' - that a person sometimes prays and sees he is not answered,

15:17 and then he prays again and he is answered, and it gives a person hope. Prayer gives you hope and the ability to turn to Heaven, for the Holy One, blessed be He, longs for your prayer, and because of this we have the privilege of praying at all - which is what the Ramban explains: that it is actually your very turning, that you were allowed to pray at all. For this one must give thanks. Imagine what a thing it is that our prayer goes up. How we would feel and how we would look. - How? It's an ordinary prayer.

15:45 - What do you mean? - [unclear] I told you, we pray here. - Ah, you pray here? Yes, that's good. It's good to pray here together, yes. No, because there are angels and Seraphim and Ofanim who raise our prayer up on high. For every prayer that we pray, there are angels who are appointed, who take the prayer, crown it and raise it to the highest level, to the highest level, until it reaches up, up on high.

16:21 And we need to merit that the prayer reaches all the way up, to the Holy One, blessed be He. Can't hear? We pray so that the Holy One, blessed be He, will hasten the prayer. [unclear] the first prayer we are not worthy, and everything has a set sum of prayers, 515, as with Moshe Rabbeinu. Everything has a kind of purchase, when you actually want to buy something, they tell you, this costs a coin, and this costs ten coins.

16:53 This watch costs ten coins, and this costs one coin, and this costs five coins. So you pay with the coin and you acquire it. In prayer there is a certain sum of prayers that a person must pray in order to merit that thing. And when you [unclear] like Moshe Rabbeinu, 'Let Me be, and I will destroy them' — one more prayer already, the order of everything that had been decided already could already have harmed even the Jewish people, even Moshe Rabbeinu's prayer, because the Holy One, blessed be He, wanted to make Moshe Rabbeinu into a great nation, and this was also a test, to see whether Moshe Rabbeinu would pray for the Jewish people, like Noach, who prayed when he came out of the ark, and then it was not dear in the eyes of the Holy One, blessed be He.

17:31 He said to him: now you come to pray before Me? You should have prayed before this, to see that they are righteous, to arouse merit on their behalf. So you see that the Holy One, blessed be He, has a set sum of prayers. If Moshe Rabbeinu had prayed one more prayer, he would already have entered the Land of Israel and brought about the geulah, and He wanted: 'Enough for you,' do not pray too much. That is to say, from the fact that He also said to him 'Let Me be,' he saw that if I [unclear], then I will save them. That is, he learned both the positive and the negative from the prayer.

17:59 That is, he sees from here that there is a set sum of something that you buy. It may be that if you pray another prayer and another prayer and another prayer, in the end you will break through to what you need. There is no such thing as a person not receiving something from prayer. There isn't. Prayer — you pray one more, and one more, and one more, and one more, and one more, in the end it must happen. There was once a story, that the holy Baal Shem Tov, whose hilula is now, let us mention him, came to his students and took them to a field, and there was a small stone wall there.

18:29 He said to them: know that by the power of prayer, even this heap of stones can be knocked down. If a person stands by this wall and prays that it should fall, it will fall. This is the secret of the walls of Jericho with the shofar. The power of prayer, how were the walls of Jericho conquered? How did it fall? From what? From prayer. They go around and pray, and Hashem brings it down with shofars and trumpets, and everything falls.

18:58 The power of prayer can break all the walls in the world. And so, another prayer and another prayer and another prayer, and another 'Master of the world, grant me merit,' another 'Master of the world, give me a livelihood,' 'Master of the world, do good to me,' 'Master of the world, have mercy on me,' 'have mercy on me, save me, heal me, heal, heal,' 'have mercy, pardon, forgive, pardon, save,' 'rescue, rescue, have mercy, have mercy.' All these expressions add up in the end into a very great weapon that works for good for each one and for all the Jewish people.

19:27 Certainly, there is no such thing. This is the greatest and most exalted amulet in the world, it is the power of prayer. If a person believed in this even more, and at all, what would it accomplish? One more and one more, let's hope. One more and one more.

19:56 Every prayer has a sum, a certain number by which you can acquire it. That is why Moshe: 515 prayers, 515. What do you learn from this? What do you learn? That with a little more, he would have merited to enter. The time — not the time; the quality is important, not the time. Quality is more important than time.

20:22 It doesn't matter how much time you devote, what matters is how you concentrate, how you ask and how you pray. Alright, tzaddikim? It may be. If it is in a holy place, if it is within the four cubits of a tzaddik, as the Chasam Sofer learned from Eli and Chana. A broken heart, yes. Rav Shlomo Zalman Auerbach gave advice to a person, which he learned from King David, that when he would begin to pray, to ask — always to think about everything you lack, and then to begin to pray.

20:53 That is, when a person begins the Amidah prayer, he should think 'what don't I have,' feel it in the brokenness of his heart, and pray. That is, he should think about it if he is ill, think about it and begin to pray. He should think about it, that if he has no children and he wants many children and he doesn't have, he should think about it and begin to pray. He should think that he has no match, think before he prays the Amidah, 'I have no match,' and begin to pray. He should think about it: 'I have no livelihood, I am [unclear] with the house,' everything. He should think about it, this is his pain, and begin to pray.

21:20 He should think about everything he lacks, and begin the Amidah prayer. This is a segulah, both that the prayer will be with concentration, and that the prayer will be accepted, and that he [unclear] in what he needs, and also that he will be guarded, and also that he will be protected, and everything. And where does he find a proof? From King David. It is written: 'A prayer of the poor man when he is faint.' King David would pray — he would make himself like a poor man. '[unclear] for I am poor and needy; guard my soul, for I am pious.' On one hand King David holds himself up, on one hand he also feels as if he is poor and needy, he has nothing.

21:52 And these are the traits he comes to hold himself by when he prays. That is why it is written: 'A prayer of the poor man when he is faint.' Yes, tzaddik. No, no, one does not stop, one prays. If it is a good thing, [unclear] it. If a person prays, let's say, for example, for something — he asks for a specific thing, which is forcing the hour, of this perhaps one needs — he prays for a particular house, prays for a particular woman whom he wants. That is forbidden to do.

22:25 It is forbidden. That is forcing the hour. A person should say: if it is mine and for my good, may Hashem give it to me, and if it is not mine and not for my good, may Hashem give me what is mine. One can ask for that. A person should ask for his good. He must be very careful about this, because many people always ask for that. They force the matter. Basically, to say: 'May it be Your will that he have' yes, 'May it be Your will that he marry, may it be Your will that he have children.'

23:07 There is, as I said, about Rabbi Avraham Chamui, in Yimla'as Nafsho, where he writes that a person should not say 'I hereby love every one,' let us say, 'May it be Your will that I love every one of the Children of Israel' [unclear] — because how can you say 'I hereby love every one of the Children of Israel,' and this one you do not pardon, and this one you do not forgive, and about this you hold a grudge? - And [unclear] did something else: he blessed him with children, and righteous children, at length; he kind of added a lot of things, kind of...

23:41 No, no, he added something else, he kind of blessed something else, and they understood that he kind of was not mentioning it, so they said to him, why? So he said: he taught us the prayer indirectly. - And you do not really forgive? It doesn't hold.

24:14 It doesn't hold, and also a person who says it is also lying and also transgresses 'You shall not take revenge and you shall not bear a grudge.' He is lying. One should say, 'May it be Your will that I forgive.' Whom is a person fooling? When a person lets speech out of his mouth without meaning that he stands behind it, he is not bringing out words. Right.

24:42 Rabbi Avraham Chamui, in Yimla'as Nafsho, was a very great sage. That is, to say a prayer: 'May it be Your will that I love every one of the Children of Israel as my soul and my very being,' and not to say 'I hereby love,' because he is lying. If you truly love everyone, then say that you love. If you say 'I hereby pardon and forgive,' the same thing. If you truly pardon and forgive everyone, say it. If you do not pardon, say, 'May it be Your will that I pardon and forgive everyone.' On the contrary, if you can say it with a whole heart, say it.

25:19 But there are people who say it — they say, except for this one and that one, this one and that one, and this one. Are there such people? 'I hereby pardon and forgive everyone, except so-and-so, and so-and-so, and so-and-so.' Can't hear?

25:58 Yes, but there is — I understand what you are saying. But there is forgiveness and there is forgiveness. There are people who come to a person, commit crime and wickedness against him, and all they want is for him to say with his mouth — 'Do you forgive me?' Now, he did him a wrong. He only wants him to say forgiveness with his mouth. Now, that person does not really forgive, because in his heart he still holds it against him. He has not been appeased, he holds it against him, so it does not help him, because it is like forgiving a debt, it is like a person who gave charity.

26:44 If a person gave charity and now he gave it to someone, and now he wants to take it back, that is theft, he already gave it, it is the same thing, Nice, but he still transgresses 'You shall not take revenge and you shall not bear a grudge.' [unclear] and grievances, yes, so that is what Yimla'as Nafsho gives to say: 'May it be Your will that I pardon and forgive.'

27:17 Why shouldn't he say it? No problem, but if a person says, 'May it be Your will that I pardon and forgive,' and a prayer? Like Yimla'as Nafsho. Alright, tzaddikim?

27:56 Alright, tzaddikim, I hope you enjoyed. It was Gan Eden, The hilula? Now? The Ger Potocki, Avraham ben Avraham, the righteous convert, who sanctified Hashem's name.

28:24 They say that if they had said Kaddish there at the time he was burned for the sanctification of His name, and answered 'Amen, yehei shmei rabba,' Mashiach would have come. And the Vilna Gaon could have saved him through Divine Names. He said to him, come, I will save you with Names. He said, I do not want you to save me with Names, I want to die for the sanctification of the Creator's name. That was the Ger Potocki, his holiness.

28:49 May his merit protect us, that we all have good news. What do you hear? Can't hear. Basically, one must do teshuvah when a person says the confession and Nefilas Apayim, in the Beis Yosef, siman 131, that one must do teshuvah in Nefilas Apayim; you say the order: 'We have been guilty, we have betrayed, we have robbed,' and one must have in mind every sin and transgression and every wrongdoing, and one must do teshuvah every day.

29:34 Rabbi Shimon, in the Zohar on Korach, page 108a, Rabbi Shimon says of the 'masters of the reckoning,' the 'masters of the reckoning,' that the ones called so are those who do teshuvah every day, for every sin, for every iniquity, for every transgression, for every bad thing they did, that they did wrong, they detail them before the Holy One, blessed be He, at bedtime, before they go up to their beds, they do teshuvah. And that is the reason one says the confession also before sleep. That if, Heaven forbid, Heaven forbid, a person does not rise from his sleep — for he goes up to his bed, he goes up to the gallows — then may he merit to acquire his world, Sins that hold back. Because this is one of the things the Rambam lists in the Laws of Teshuvah,

30:16 chapter 2, halachah 5, which are the things that hold back teshuvah: a person who has, Heaven forbid, stolen property in his hands, and so on, and also a person who does not do teshuvah for his sins. Of course, forbidden sights — a person who looks, Heaven forbid, at things that are not good. It may be, yes.

30:41 Theft, if he has it, prayer not in order — he does not keep his prayer in order. These are important things a person needs to know. Alright, because our master the Arizal says that the confession must be after the prayer. Because, on the contrary — I'll tell you why — because it turns out that we do the confession afterwards, in the Pri Etz Chaim, in the Gate of Nefilas Apayim. Look at what he writes at the beginning, on the first page. For if we actually — now there was a prayer, I brought down a high light, I went up to the high place, now I need it to have guarding and [unclear] from the external forces.

31:13 So I do the teshuvah afterwards, after I received the abundance, I give it guarding and [unclear] from the external forces. And why? Because it may be that in the prayer itself too, Heaven forbid, we will cause a blemish, and we also will not pray it as we should, so we will cause a blemish in it too, so the teshuvah repairs this too. That is why we do teshuvah afterwards, to repair it even if we prayed without concentration. And you always remember what we learned, that right away, when we stay in a holy place and we have finished praying, one must always do teshuvah, pray to the Holy One, blessed be He.

31:42 This is the way to receive the light: to feel sorry and ask forgiveness if I stayed improperly in a certain place, not in holiness, 'I do teshuvah for having stayed in such-and-such a place and not praying as I should, and I was at King David's Tomb and did not concentrate, and I was at the Kotel and did not ask properly, or did not think rightly, or it was the festival of Shavuos and perhaps I took my mind off the Torah and did not receive the Torah properly, did not fulfill' — so doing teshuvah for the holy time is a segulah that all the lights of the festival and all the lights of holiness will work and go to the person and be kept with him and the external forces will not draw from them.

32:19 To always do teshuvah for such a thing. You have finished putting on tefillin, folding the tefillin — to be aroused to teshuvah: 'I did not guard them in holiness.' Shabbos has gone out: 'I beg pardon of the honor of Shabbos, that I did not keep it properly.' I am in the Land of Israel: 'I beg pardon of the honor of the holiness of the Land of Israel, that I did not guard it properly.' 'I beg pardon of the honor of the Yom Tov, Shavuos and the receiving of the Torah, that we learned at night and dozed, and did not learn in order, properly, and did not pronounce the words with our mouths, and were not awake, with alertness and with vitality.'

32:47 To do teshuvah for the time and the festival itself brings about [unclear] from everything. 'I am not worthy of anything, I am nothing, nothing, nothing.' We merited, we learned a great deal of Torah together this festival, baruch Hashem. What is certain is that we learned a great, great deal of Torah together.

33:12 There were 24 hours of Torah, 48 hours already from the day before. 48 hours of Torah. We merited — may everyone have good news. - Amen! - Siyata dishmaya. - Amen! - A good life; may the lights of Torah flow onto you. - Amen! - A good life, for blessings, for salvations, for wondrous miracles. for all the good flows, all of them, that you be in joy always, that you receive the Torah with thunder and lightning. - Amen! - A good life, in joy, with all good. Salvations, a long, good life, and may you be only in joy always; may the Holy One, blessed be He, guard you.

33:43 I enjoyed being with you, growing wiser from your questions, seeing you, hearing Torah insights from you. May you succeed, may you rise higher and higher in all the blessings, in all the good flows. May all of us here merit [unclear] from on high, fitting matches, lasting offspring, peace in the home, good news, abundant livelihood, a good life; may Hashem, blessed be He, guard all the Jewish people, protect all the Jewish people, [unclear] all the Jewish people, give unity in the world, give guarding and protection, salvations for all, a good life, all the blessings and the good flows.

34:11 And so may it be His will, and let us say Amen. - Amen. - Rabbi Chananya ben Akashya says: The Holy One, blessed be He, wished to bestow merit upon Israel; therefore He gave them much Torah and mitzvos, as it says: 'Hashem desired, for the sake of His righteousness, to make the Torah great and glorious.'