The Yanuka Rav Shlomo Yehuda-הגאון הינוקא - קטעי תשובות בהשקפה ברכות הנהנין ישוב הדעת להתיש כוח האויב סיון תשפ＂א

3:53 So the Rebbe of Rimanov once joked and said: I switched them around this one I put over truth and that one I put over the bris and since then everyone passes; that's how he said that... He said that he appointed them differently in Heaven so that everyone would be able to pass So they say that once a Jew came to him who wanted a salvation so he traveled really from far away to get to the Maggid of Zlotchov and he waited a long time; he went in to the Maggid and the Maggid only made the blessing 'by Whose word all came to be' and said to him: "Go, you have received what you wanted" And truly he was upset he said, I took so much trouble until I came and in the end he just sent me off like that

4:30 I didn't hear anything, he didn't bless me, nothing And truly he arrived, and truly he was saved in all the matters he needed So when he came back again after that the Maggid told him that on the blessing 'by Whose word all came to be' all the abundance depends all the miracles, all the wonders, everything a person wants And this is the most essential thing in the service of Hashem that a person know first of all to mention the great Name of Hashem When a person is not in awe as he mentions His Name, blessed be He, then in Heaven they say The Shelah writes awesome things about mentioning His Name that when a person mentions His Name, blessed be He, they ask in Heaven: "Who is this?"

5:04 The angel - there are levels among the angels Like, for example, there are angels for whom we have no tradition of naming people Like, for example, 'Hadarni(el)' - there is an angel's name an angel's name that you know, yes I am not saying the name; there are names but for example 'Ariel', 'Uriel', 'Michael', 'Refael' 'Michael' is the Kohen; he is an angel appointed over the protection of the Jewish people 'Refael' - these are names of angels, and there is a tradition of naming people are called by them; these are names of people who are indeed called that You see a person who is called by this name or that, there is no problem with it It is permitted to name with this name, it is good Refael is a segulah, it is a wonderful name; Michael

5:49 But there are names of angels that it is not the custom to name people by You can see these names in the book 'Shorshei HaShemos' by Rabbi Moshe Zacuto of Mantua He has a book, 'Shorshei HaShemos' There was also the holy Gaon Rabbi Yaakov Aryeh of Radzymin these are many holy kabbalists who knew how to deal with Kabbalah and with the names of the angels and which names to call and to understand So truly he was a kabbalist he knew the secret of the staff of Moshe Rabbeinu He wrote about it, Rabbi Yaakov Aryeh of Radzymin a lot, all kinds of secrets and things like that which names were engraved, he knew So there are names that it is not the custom to name people by A person should not be named 'Hadarni..'

6:30 for that is an angel's name if you add a few more letters to it A person's name - he is called by his own name And why is that? Because at the time one calls an angel there is 'Metat(ron)' (an angel's name) 'Metat(ron)' himself has seventy more names, There is a book, 'Sodei Razaya' a book in which the whole book speaks only about the names of 'Metat...' Yes. Yes - And one of his seventy names is Chanoch?

6:55 Chanoch is actually 'Metat...' Rabbi Yishmael - there are Heichalos, about 'Midrash Heichalos' there it is written about how the Holy One, blessed be He, transformed him how the Holy One, blessed be He, granted him wings and eyes and he went up and was raised up until he did not belong to the people of the world and he actually has dominion over the six weekdays He is a holy angel who went up and purified his body so that he has no 'mishcha d'chivya' 'Mishcha d'chivya' is the filth of the serpent And the more a person purifies his body, to such an extent, then his body does not belong to this world he has no connection to the world the body is actually not in the world The body The holy tzaddikim who were in the world

7:37 the more they purified their bodies and they were on the level of soul then the body was actually not in the world What people saw - they saw a person, they saw a form but in absolute truth this body was not in the world it was an image, a 'semblance', as they say So he writes that everyone this is the secret of the Tree of Knowledge, 'the good of Atzilus' this is called 'the chamber of the sapphire brick' of the world of Beriah this is the body of Moshe, when Hashem was revealed to Moshe in the bush then he cast off the filth from himself and this is the body that Eliyahu HaNavi, remembered for good, merited and Chanoch, who merited and was elevated and the Holy One, blessed be He, gave him seventy more names

8:22 And even one who knows the names of 'Metat...' can act in the secrets of creation That if a person mentions His Name, blessed be He if a person mentions by mistake the name of an angel this angel comes down from Heaven and says "Who is this, and where is he, who mentioned my name?" And if he sees that he mentioned him for nothing then he can harm him And if there is, Heaven forbid, some time that is not good or an hour that is not good, then he can harm him completely that he will have harm, and something can happen, may Hashem protect us So we only said this so that we learn from it what mentioning His great Name is that from mentioning His great Name, certainly, every place where you find the Name of Hashem, poverty is found, death

9:01 may Hashem protect us, this is a very serious thing One must be very careful about mentioning the Name of Hashem And therefore, one who wants to strengthen himself and rise in the service of Hashem and asks what the advice is that is why the Gemara says in Berachos, page 35a: "He should go to a sage at the outset, and he will teach him blessings" From here you learn, from the way of the Talmud, that he should go to a sage at the outset this is the first conduct one must follow for the foundation and the beginning of the service of Hashem That's what I think 'Kav HaYashar' by Rabbi Tzvi Hirsh of Koidanov - Strengthen us, especially in this time, a question that Adi Leon asked.

9:49 Ask him, Adi. Ask. - I asked a question: it is written that before the coming of Mashiach, before that, they say that they will rule here for nine months. The question is whether the rule is real, physical rule here, holding on to the State of Israel, or rule, you know, like we have seen until now. And whether it is true at all. The Jewish people After all, at the time Yaakov Avinu fought with Esav the war of Yaakov and Esav was wars of the whole Jewish people for all generations That is why the Holy One, blessed be He, changed Yaakov Avinu's name from Yaakov to Yisrael "For you have striven with G-d and with men, and have prevailed" Yaakov Avinu was able to save the whole Jewish people in his war with Esav And at the time Yaakov Avinu fought with Esav

10:38 it was a war that is for all generations We find at the beginning of the Torah that there was After all, Avraham Avinu fathered Yishmael, and he also had Yitzchak After that, when the Holy One, blessed be He, said to him "Take, please, your son, your only one, whom you love, Yitzchak" Why did the Holy One, blessed be He, say so many things to him? Seemingly He could have told him: take Yitzchak And truly the Midrash explains that when the Holy One, blessed be He, was revealed to him then he thought - he didn't know which one So he said to Him, maybe it is Yishmael This one is the only one of his mother, and this one is the only one of his mother Which child do You want me to take?

11:14 So He said to him, "Take, please, your son, your only one" He said to Him, this one is an only one and this one is an only one "Whom you love" - he said to Him, this one I love and this one I love And then He said to him, "Yitzchak" And then he understood that He wants him to take Yitzchak And truly, at that same time, it is written that "To the sons of the concubines Avraham gave gifts and sent them away from Yitzchak his son" What does it mean - which gifts? So Rashi explains: "He handed them names of impurity" Yishmael is a name There is a tradition in the Talmud, actually, not to name with names that it was not the custom to name with Like, for example, in the Talmud - whoever learns knows

11:49 that there is no Tanna named 'Moshe' There is no 'Moshe' in the Talmud. Why? Because there is no tradition to name it There is none. Why? there was no tradition to name with the name 'Moshe' But Rabbi Yishmael - there is a tradition? How did they name Yishmael? Moshe no, and Rabbi Yishmael yes? This too, in names - this too needs explaining There is much meaning in names Every name a person has - his name is drawn from the letters According to the letters of the name you can see that what a person's name draws down is according to the letters For example, it is not good to take a person and give him a name that begins with a short letter and ends with a long letter unless there is a tradition Say Yehonasan is a good name; it begins with a 'yud' and ends with a final 'nun'

12:43 So there are names that, let's say, people shorten instead of 'Yehonasan' it becomes 'Yoni', as people call it Every Yehonasan who comes - I say to him, what's your name? He tells me 'Yoni'; I said to him, maybe your name is Yehonasan? He said to me, yes He tells me, that's not the custom this shortening, or 'Yosef' that is changed to 'Yossi' The shortening is not good, because one must always lengthen the letters because the more letters there are every letter has a flow from its own channel above influence from the channel above and so it is drawn from the sefiros, from 'Chagas Nehi' Chesed, Gevurah, Tiferes, Netzach, Hod, Yesod For there are letters that have more Malchus and there is a letter that is from the side of Gevurah like, for example, the letter shin, which is in the word 'esh', fire

13:34 For example, alef is from the side of Gevurah, shin is from the side of Gevurah That is why the Holy One, blessed be He, did not create the world - He did not begin with the letter alef, He began with the letter beis For if He had begun creation with the letter alef then it is the attribute of judgment that rules And the Holy One, blessed be He, wanted to create the world at first and He joined in the attribute of mercy, and then the world was created For if it had been created with alef, what would have happened? It would have been "formless and void, and darkness upon the face of the deep" So that is why the Holy One, blessed be He, created the world with the letter beis and not with the letter alef

14:03 for if it had been with the letter alef, then it would have been the attribute of Gevurah That is why within every element in the world, it has a root and the root of these letters gives it life and being As we said, fire is from the side of Gevurah And because fire is from the side of Gevurah because of its letters the alef and the shin, which are from the side of Gevurah, and then there actually is they have power - fire has the power to burn In the Talmud, in Tractate Pesachim, page 54, it is written that we make a blessing over fire Also in 'Pirkei d'Rabbi Eliezer', that we make a blessing over fire on Motzaei Shabbos The fire on Motzaei Shabbos is a very strong fire That is why, if a fire breaks out on Motzaei Shabbos, it is the most dangerous there is

14:40 because this is the element of fire That is why we say the blessing of the lights of fire on Motzaei Shabbos The reason we say the blessing of the lights of fire on Motzaei Shabbos is because this is the time of fire It is written in the Midrash 'Shocher Tov', in siman 92 it is written that when Adam HaRishon sinned the Holy One, blessed be He, brought gloom and darkness to the world And Shabbos came and protected Adam HaRishon and immediately on Motzaei Shabbos the Holy One, blessed be He, brought back the darkness Then the Holy One, blessed be He, provided him two stones and he rubbed them against each other, and then fire was created And so we make the blessing 'Who creates the lights of fire' That is to say, on Motzaei Shabbos the element of fire is very strong

15:15 and the attribute of Gevurah rules from the side of fire So every element is drawn from its letters So alef and shin, let's say, are the element of Gevurah Yud, for example - Sefer Yetzirah writes that yud is actually Chochmah That is why the yud also includes the ten sefiros and yud is Chochmah, it corresponds to Chochmah It is Chesed; hei is Da'as, it is Chesed 'Avram' does not father children; the attribute of judgment was upon him, the attribute of Gevurah And so that he would be able to father children, Chesed must be added to him They add a hei to him and he becomes 'Avraham', and then 'Avraham' fathers children 'Sarai' does not bear children, the attribute of judgment; but now you will ask a question: for she has a yud, so how can it be that she does not bear children?

15:57 Because of the hei that was missing for Avraham, for the moment there is only a yud alone and a letter of mercy is not joined to it, then it cannot bear children That is why: "A man and a woman - if they merit, the Shechinah is between them; if they do not merit, fire consumes them" for the attribute of Gevurah can rule So that's why, look: that there is a yud and there is the letter hei, and then the Name Havayah is completed for the letters that remain are only the letter vav and the letter hei That is to say, for example, the element of water the element of water is complete Chesed 'mayim', water - this mem and this mem We have a first mem which is open, and a final mem which is the last

16:35 That is why in Judaism, in the holy Torah the meaning of a king is that all the kingship he has is like the mem that the mem goes and points upward - that He is the King The role of a king is to crown the Creator, blessed be He The moment a person has kingship and takes it for himself, Heaven forbid then actually the Holy One, blessed be He, will take his kingship from him for anyone to whom Hashem, blessed be He, gave kingship and raised him up it is only because he knows to point out that there is a King above him The Yishmaelites - actually Yishmael began; Yishmael, if you will listen The reason 'Yishmael' spread, that there is a tradition to name with it is because it is a good combination That is the reason - "for Hashem has heard your affliction"

17:20 The reason for 'Yishmael' is that the Holy One, blessed be He, hears prayer "One who sees an Arab in his dream" - one who sees Yishmael, his prayer is heard That is to say, we see that the word 'Yishmael' symbolizes that Hashem hears our prayers that the Holy One, blessed be He, hints by this and shows that the Yishmaelites have dominion This is the meaning: that if we do not pray to Hashem He will give rule into the hand of Yishmael This mitzvah that the Holy One, blessed be He, gave them the Zohar says that He gave it to them at length but we can weaken the power of Yishmael through our prayers when the Jewish people pray much, they weaken the power of Yishmael for this is set against that It is written in the 'Noam Elimelech': "all that Yisrael did to the Emori"

18:00 all that the Jewish people did with the sayings of their mouth with their mouth, we can change the whole order of creation So when the Holy One, blessed be He, shows the Jewish people that now Yishmaelites are coming one must look at the root there is in every thing, and the reason in every thing What is Hashem, blessed be He, hinting to the Jewish people? That we must weaken the power of Yishmael How will we weaken the power of Yishmael? Through our prayers When the Jewish people pray much, then He will hear their prayer And when He hears their prayer, surely the power of Yishmael will be weakened for the power of the Jewish people is through prayer and a covenant is made with the lips and their power of drawing nourishment from the mitzvah of circumcision will be weakened by our prayers

18:37 which is "a covenant made with the lips" that through prayer we weaken the power of the Yishmaelites and through this it is possible to nullify them; that is the meaning - How can one get through this war to a settled mind, to calm, even when there are, in fact, oppositions, and of course a [unclear] that can sometimes reach the level of [unclear], and such things, and you want to reach the level the Rav spoke of. The Rav said that when the Jewish people band together, unite and strengthen themselves in prayer, then they can bring it about that Ishmael is brought low, and our strength increases, and we have a settled mind.

19:09 How can one get a settled mind? First of all, there is a segulah for this in Sefer HaMiddos of Rabbi Nachman he writes to say "A prayer of Chavakuk the prophet, upon shigyonos" That is the book of Chavakuk, chapter 3 He says to read the book of Chavakuk, chapter 3, every day And there Rabbi Nachman writes that one whose mind is panicked and confused should accustom himself to the prayer of Chavakuk A person who has panic, whose head doesn't settle down and he doesn't manage to be settled and orderly in everything, in what he does; sometimes he loses things he goes out, he comes back again he has no settled mind, his mind is not settled then first of all he should read the prayer of Chavakuk There is a 'Prayer of Chavakuk' with a commentary by Rabbi Avshalom

19:51 He explained it really according to our understanding a very nice commentary, it is a word-by-word explanation Reading it every day is a segulah that a person's mind and his brain will be settled and he will not be panicked and will not be confused and in everything he needs, his mind will be settled That is first of all a segulah, a prayer The second thing: in order to settle the mind a person must first of all settle his mind on the World to Come What does this mean? That panic and confusion come to a person from his not settling his mind on the purpose When a person settles his mind on the purpose he thinks what the purpose of this whole world is he thinks about Hashem, blessed be He, he thinks only about Hashem, blessed be He

20:35 he settles his mind on the World to Come then his mind in this world is settled But when a person does not settle his mind on the World to Come then his mind in this world is confused, because of this For the more a person settles his mind on the World to Come he thinks about the purpose and settles his mind on the purpose then everything he wishes to do everything he does in this world, his mind becomes settled For what the Holy One, blessed be He, hints to a person whose mind is panicked and confused is only because he does not settle his mind on the purpose, on Hashem, blessed be He That is the reason The Chasam Sofer says: they stood crowded and bowed down with space In the Beis HaMikdash, the Holy Temple, there was a miracle

21:12 The wonder: when he would mention the Explicit Name then everyone would kneel and bow down So how really was there room in such a narrow place to hold such a number? It is impossible at all to hold - to explain the calculation how Hashem, blessed be He, did such a miracle It was a wonder. So he says: "they stood crowded" when a person stands, says the 'Chasam Sofer' when a person stands, then the attribute of judgment presses him suffering and hardships pass over him So that is "they stood crowded" - it becomes crowded for him "and bowed down" - when a person kneels and steps down from his kingship submits before Hashem, crowns Him, blessed be He, then he gets space Bow down, submit before Hashem, then there will be relief So writes the 'Chasam Sofer'; see how beautiful

21:54 "They stood crowded, bowed down with space" - that is how he explains it This is a very beautiful interpretation "They stood crowded" - that a person is always crowded and hard-pressed this is a hint to him that he must bow down to Hashem and then he will already have relief This too - you see, they are not equal but when this bends, they are all equal People think there are disputes, there are quarrels, it's not equal when this bends, Hashem, blessed be He, makes everyone equal