The Yanuka Rav Shlomo Yehuda-הגאון הינוקא - ההשקפה למצב של הפילוג בעם - שו＂ת הלכות והנהגות טובות מסעודה שלישית - כי תשא תשפ＂ג

3:35 when saying 'Echad' to have in mind Havayah and Adnus interwoven to see them and to truly have in mind that there be the union of the Holy One, blessed be He, and His Shechinah like this Whoever does this this is a very, very great light, wonderful Always have this in mind when you say 'Shema Yisrael, Hashem our G-d' in 'Echad' itself, to have in mind Havayah and Adnus interwoven as one that they be equal in one unity that there be the union of the Holy One, blessed be He, and His Shechinah Correct, also in every Name of Havayah but especially when I say the 'Echad' there is a very great matter in doing this in 'Echad' when I say 'Echad' - to emphasize it letter corresponding to letter - A shochet who has a certificate but is not married, can he be a shochet?

4:31 - Yes, certainly If he is well versed in the Simlah Chadashah, forwards and backwards he can be a shochet And by the Alter Rebbe they were particular to be well versed in the Tanya in order to be shochtim - And also With fire - that is what I did But you don't say, as the Rav says, in 'Echad', whether also to do this [unclear], [unclear] at night.

5:26 - I think I understood you mean the intention when Shema Yisrael is said at night Yes, one can do it all the time the clouds, all day, at night, Arvis, everything the fire and these things... That is already for the advanced; one does not need it One can also do it with fire, one can but it is something that can be hard for people White - the light of Ein Sof, yes These things are things that can atone for a person and rectify him without fasts and self-afflictions One does not need fasts, one does not need self-afflictions These are the ways you mentioned, for atonement, for fasting It is better to do this and not to fast There is no need to weaken the strength of the Jewish people and of Torah scholars It is better that a person truly learn, have holy intentions in mind

6:31 purify his mind and not toil with fasts and self-afflictions because these things weigh heavily and make demands By the way, there is a book by Rabbeinu the Mabit he has a book called 'Beis Elokim' I think in chapter 13, if I am not mistaken, in chapter 13 he writes there in chapter 13 that the reason for fasts that begin from the morning until the stars come out is so that there will not be a burden on the community, on the Jewish people not to burden the Jewish people He says that the fasts should have begun from the evening, from the night every fast should have been...

7:08 the Fast of Gedaliah... all the fasts we would always have had to begin from evening to evening there is no such thing as from dawn until the stars come out That is not a fast; a whole day as they used to fast once, the fasts that they kept The Fast of Esther, too, was from evening to evening But this is mercy And therefore the Mabit writes that this was the reason in order to make it easier for the Jewish people so that they would not have a burden This fast makes things hard and it is enough that it is hard - to weaken the Jewish people And from here you learn that the way is not self-afflictions and not fasts It is to eat with intention, to make a blessing with intention it is to think holy thoughts

7:44 it is to be in joy, to be full of life to be enthusiastic, to be full of hope to see only good, to see only light not to see bad, not to think bad thoughts not to be afraid These are most important things, especially in this generation Because if we weaken everyone as well with fasts... and bring them into all kinds of hard things then the service will become heavy and in the end they can also...

8:14 What is this about? Ah, - I will explain The breath. So I will explain that too and I will repeat yesterday's for whoever was not here so that he understands what we spoke about and I will answer him What did you do?

9:10 Look, teshuvah - all the Jewish people need to do teshuvah In Yoma, on page 86 It was taught: Rabbi Meir says for the sake of an individual, he is forgiven for the sake of an individual who did teshuvah 'I will heal their backsliding' 'And My anger has turned away' - it does not say 'from them' but 'from him' for the sake of an individual who did teshuvah they forgive him and the whole entire world You see from here that specifically, even if there will be one person it is enough - a group, or one synagogue, that increases in teshuvah can arouse atonement in Heaven and arouse the mercy of the Holy One, blessed be He But what will arouse teshuvah is if there will be more unity in the Jewish people and there will not be baseless hatred and lashon hara, evil speech

9:47 Because the sins between a person and G-d the Holy One, blessed be He, will forgive, He will atone but what is between us - that is until today because of this the House looks like this the Beis HaMikdash, the Holy Temple, is destroyed the House is behind us here a few meters from the Temple the holiest place in the world and it still stands destroyed because of baseless hatred And in Tractate Yoma, page 9b there the Gemara speaks about the sin of baseless hatred which until today is found among us and we do not guard our heart to stop hating and speaking evil and doing evil because of this, this House looks like this But mainly, people are strict about what they put into their mouth, what kashrus...

10:27 but what they bring out of their mouth... but in bringing out Torah prohibitions which have no minimum measure in lashon hara they bring out many Torah prohibitions which have no minimum measure without paying attention and, Heaven forbid, a person is stricken for this and for the sin of lashon hara the Holy One, blessed be He, does not let it pass Therefore on page 15 the Gemara says, on side b through an angel that the Holy One, blessed be He, comes upon him from above and the angel from below and Gehinnom does not come to an end because of this lashon hara that a person speaks and he will give judgment for this before the Holy One, blessed be He And of this one must be very careful and this is the teshuvah that must be done

11:05 and this is what we need to do this is the main thing, to focus on this and to the Holy One, blessed be He, we will leave the rest that He will pardon and forgive us for the other things Before, I explained about Rabbeinu Bachya on Devarim there he writes it, his commentary on Devarim if I am not mistaken, it is chapter 30 or chapter 9 In chapter 30 he explains it on verse 15 if I remember correctly in chapter 30, there he explains it I think; I read it a long time ago there he explains that Mashiach, that the geulah, the resurrection of the dead will be two hundred and six years after the geulah comes So why does that fit?

12:09 Yes. It seems to me, according to this this seems to me a very ancient and reliable source There are several great things there - Rav, the resurrection of the dead - until what year can it be? - He says two hundred and six years Two hundred and six years is quite a long time Will it be like this?

12:36 And there is also a Zohar, that it will be forty years after But the matters are sealed and no one explains them We will wait for the Holy One, blessed be He, to redeem us with an uplifted hand It does not need to concern us when and how and how long We need to do everything in our power in order to ask for Jerusalem because we need to ask for Jerusalem Mashiach will come anyway as we say, first of all, 'Who builds Jerusalem' we first of all need to ask for Jerusalem for the Temple, for the House of Hashem after that, anyway, 'the offshoot of David Your servant' But there is no point in asking only for Mashiach and not for Jerusalem, that is not...

13:28 We will busy ourselves with building the Beis HaMikdash, and Hashem, blessed be He, will already redeem us - Karpas - what is [unclear] karpas? I saw it about Yosef the tzaddik. His tears. [unclear], yes. - Because of Yosef and Binyamin and the garments that reached Mordechai it recalls the sin of the sale of Yosef that everything rolled on and happened because of this and also in the merit of Yosef the tzaddik we went out of Egypt Basically this is not my own new insight it is from the Maharal of Prague he explains it So that is the intention we mention and rectify everything and everything goes up before Hashem on this night because everything began...

14:24 'The sea saw and fled' - the coffin of Yosef Binyamin, after all, received the changes of clothing which rolled on to Mordechai and these garments correspond to Mordechai, to Binyamin to Yosef, to Yosef's tears to remember the sale of Yosef because of which there was this whole exile and the Exodus from Egypt 'Kesones passim', the striped coat - this is also an acronym and this is in salt water, to recall Yosef's tears therefore you dip in salt water in order to recall the tears of Yosef the tzaddik to recall his tears his pain, and this thing that everything came to that But if we increase in prayer then the Holy One, blessed be He, transforms our prayer for us transforms it - 'Pour out your heart like water' the prayer turns into mercy before Hashem

15:18 and then there are also no tears one does not need to taste the taste of the tear and the taste of the sorrow, of the pain that there is that people cry and are in sorrow Prayer can cancel many troubles and sufferings and judgments and also bring about the geulah for us because only in the merit of prayer were the Jewish people redeemed So writes Rabbeinu Chaim Vital in Sha'ar HaKedushah In the Gra's commentary on Sifra DiTzniusa, at the end he also writes a date In chapter 12, at the end of Daniel all the commentators give an explanation of when he will come the matters are sealed and no one explains them As Rabbi Yochanan said: 'May the spirit of those who calculate the End expire' Not one of us I will tell you why

16:28 We are not in the same time and in the correct calculations of time the time that they had and our time we are not in the same calculation of time Today we are on the axis of sixty minutes and these times that people calculate and people give dates, as if now they know that Mashiach will come in another minute, and two, and three that they know like this how he will come Time according to the Sages: an hour is divided into 1080 parts into one thousand and eighty parts to calculate the time and the part that you say in Birkas HaLevanah I spoke about this in the morning about Birkas HaLevanah that we say the molad will be at such a time and part...

17:07 In order to know this time you need to be expert in which part of the time it is in the one thousand and eighty parts and to know the time of the mazalos that a person who is born needs to know in which part and time so that is the molad and its time and that is called his mazal not a mazal of a person being born in a certain month And in order to know when the calculation of the geulah will come if the part within these parts to which time it belongs one needs to do all these calculations from the time that will come until that same time that is connected to the Seder night of the Exodus from Egypt because this is the only time which is what we explained why it is called the Seder night

17:45 because this is the time when the orders of creation and Bereishis, and the stars and the mazalos are arranged in the correct order of the firmament for the redemption of Israel therefore it is called the Seder night because on this night everything is arranged correctly and this is the redemption of Israel this is the reason it is called the Seder night So one needs to know the calculation of the parts and the time at that time Whoever knew this - knew The Gaon of Vilna, in Sifra DiTzniusa, at the end he explained, he said that if a person understands too - he should not reveal it who knew, how did he know, what is meant, what the commentators said, what they meant There are many commentators who explained, and the time already passed - [unclear] the right time, yes.

18:47 - Look, I will tell you something It is better not to enter into these times because this also only causes many disputes, and people who expect and then when it does not happen, everyone says, 'Here...' such and such I tell you, 'Mashiach will come all of a sudden and out of joy Israel will be afraid' this is exactly what will be suddenly the geulah will come everyone will be busy with his own affairs and suddenly the Master will come to His Sanctuary and with that it will end We need to wait patiently When it comes - it comes but he comes when the mind is turned away so it certainly will not be at a time of judgment They will plan already and say a time, and it will come out by all the calculations

19:28 be sure that he will come either a minute after it or a minute before it so that the mind will not be prepared to receive him No one can grasp this yet Let us leave these matters Let us deal with... let us go back to halachah - [unclear] - No, the Jewish people need to pray we need to pray, to ask of Hashem to ask Hashem for redemption that He save us, that He redeem us This is our aim in prayer 'And their cry went up to G-d' that prayer should move the heart before Hashem that He already save us, that He redeem us and then Hashem decides to bring it, the geulah and it will come suddenly, suddenly Suddenly.

20:17 It will not be in a way that a person can think 'Here, now we prayed, so immediately all the Jewish people prayed immediately it will come down from Heaven' It is not so It has to come with some turning away of the mind, when they are not thinking and suddenly the Master will come to His Sanctuary May it be His will that we merit this Now I return to the mitzvah What did you want? - Praying for Mashiach and [unclear] praying for Israel.

20:49 If we [unclear] in Mashiach, then what are we, - It will come anyway This is something that happens as a result that the Jewish people need to ask for the kingship of Hashem Jerusalem, the building of Jerusalem and the Temple that is the kingship of Hashem Mashiach is every one of the Jewish people it is a part that exists in all the Jews in the whole world it is a soul that every Jew in the world has a part of of all the souls, all of them all the Jews, all of them, are included in this same soul only in the future to come, when the Holy One, blessed be He, reveals it will be within one soul but everyone has such a part in the soul - For [unclear] Jerusalem - is that praying for the Temple?

21:33 - You pray for the Temple and that, as a result, already brings about the geulah... Now I return regarding the mitzvos - Now, right now there is all the... there is [unclear] for the Jewish people.

22:03 There is, like, this, that [unclear], and there are those in the government who say that, like, the judicial reform is needed, they say that it causes [unclear], maybe they say that [unclear], as long as we come back again to [unclear]. The question is whether, like, it is right to say [unclear] we must give up the judicial reform for the sake of unity in the Jewish people, or to say that [unclear], - Look, I will tell you something I do not really understand the terms you said I do not understand about this I did not understand the terms you expressed but I understand that you spoke about things that apparently are painful to part of the people and part of the people want it and part of the people do not want it The right thing to do, always

22:50 no matter what, is always unity Disputes are never good the Holy One, blessed be He, does not love them He does not love dispute, even when there is a mistake even when there is something that is not right it is always worthwhile, first of all, to make up to make peace, to accept one another and from there to try to find the solution and the right thing But all the hatred and the dispute will never lead to victory "For many are the slain she has cast down" every war and every dispute Even a synagogue built in a place where there is dispute that place will end up destroyed And the Beis HaMikdash that was built, because of the disputes and because of baseless hatred it was destroyed So you see that this way is no way

23:36 and this is not what we need to learn We only need to merit keeping unity and being united That is what Hashem wants from us When we learn the Torah we need to look and know what it is saying What does it teach? What is its view what is its outlook The Torah does not teach us wars or disputes "Its ways are ways of pleasantness, and all its paths are peace" How do you see who is a true Torah scholar and who is not?

24:01 You have a simple rule you will see a Torah scholar who learns Torah know that he is a Torah scholar You see a person who is said to be a Torah scholar and he speaks lashon hara and increases disputes then he can never be a Torah scholar Why? Because it is written "Torah scholars increase peace in the world" If he is a true Torah scholar he must make peace If he is not a true Torah scholar, then he does not make peace So everyone's goal - to unite and only to make peace We need to learn from the Sages, to learn from the Torah That is what Hashem expects of us And after that, later on, one can discuss, in ways of peace the things that people want resolved but not out of dispute for out of dispute, words are not heard

24:44 and none of the sides come out well And this - one must make a great effort for it that there be no hatred and no dispute These things are not good We must unite as a people And also, Heaven forbid, when the enemies see that we are divided Always when the Jewish people were divided also when there was the kingship of Shaul, and of King David and Avshalom the enemies always exploited that time to wage war and to strike, Heaven forbid "And the children of Israel did evil in the eyes of Hashem, and He gave them into the hand of the Philistines" Also what happened with Shimshon, Heaven forbid, I say It is a bad time when people do evil in the eyes of Hashem when they become divided, when they do what is not good in the eyes of Hashem, when they grow distant

25:26 It is dangerous First of all, to be united, and then Hashem has mercy on us And when He has mercy, He protects and when He protects, afterwards we will work things out But never to separate, to quarrel and to hate and to increase dispute and hatred That is the worst thing there can be that we can imagine We must be only one - Rabbi, but there are people who are quarrelsome, nothing will help - So a quarrelsome person, such a person who is a man of dispute transgresses the prohibition "that he not be like Korach and his assembly" It is a prohibition in its own right and of course it is a mitzvah to put him under a ban, certainly Such a person is not included in the unity One does not make unity with such a person who is a man of dispute

26:11 But one must know all these things with wisdom and how to do it And I'll tell you, it is very painful, very painful that we are so many... Haman already said this "There is one people, scattered and divided among the peoples" He already knew this and only because of this did he have the claim to come before Achashverosh If he had not known this, and we had been united he would not have tried That was his first claim to come and try to bring down the Jews it was because of - "there is one people", they are one people but it is scattered and divided And so we need to repair this and blessed is Hashem, that Hashem, blessed be He, repaired it precisely on Haman's day that thanks to him we have many mishloach manos

26:57 and gifts to the poor, and sending portions to one another and everything was repaired thanks to him Not thanks to him... through him, That is your new insight, though Okay, fine. - Rabbi, what must be done so that Mashiach comes? - To increase unity, baseless love and to rebuke people of dispute and lashon hara that they stop speaking lashon hara That is what will bring the geulah Certainly it is for the sake of Hashem, only for the sake of Hashem but Hashem cannot redeem a people that is scattered and divided There is no point for Him to come and tell us, "Come, here, the geulah has arrived" and after one day we would destroy the Beis HaMikdash again It was destroyed because of baseless hatred So what now?

27:56 In this reality, a synagogue - today we do not manage to cope so why a Beis HaMikdash? We do not manage with a synagogue We are very scattered You can walk down one street and see fifty synagogues and several chassidic groups and factions and each one says this is the way, and that one says this is the way This one says I am the truth, and that one says I am the truth and this one says this is the way to bring Mashiach and that one says no and they say about that one that he is crazy and about Breslov, that one is not right and Chabad, they are like this and the Litvaks, they don't know chassidus And all these disputes are hated by Hashem Hashem does not like this Hashem does not want this

28:30 "How can you talk about My children? How can you talk about the Torah? It was given at Sinai, it was given at Sinai How can you do this?" We must be one, one with Hashem True, he will come, but you know it also matters in what way he comes If he comes in such a situation it is not so healthy We want him to come that we invite him, that we invite him to come That will be with much more mercy than if he has to come suddenly Either "in its time" or "I will hasten it" Regarding a match, I recommend to people whose match is delayed to read all the offerings of the Nesiim every day every day, all the offerings of the Nesiim You have it in the siddurim You have it at the end of the siddur, all the offerings of the Nesiim appear there

29:27 from beginning to end It takes five minutes, seven minutes, no more than that It completes a person and it can work for him, to bring about the repair of the altar In Tractate Gittin, page 90, it is written that a man who divorces, the altar sheds tears over him So here he reads the whole matter of the offerings, and the Nesiim and the altar so as to merit at all that the thing will come about There are many more reasons for this but this is the great virtue To read Tehillim chapter 31 and chapter 71 every day including Shabbos, festivals, everything also the offerings of the Nesiim and to pray the prayer I composed for those whose match is delayed morning and evening and with Hashem's help, to raise the eyes to Heaven until Hashem sees from Heaven, looks down, has mercy and saves

30:17 Now I return to the halachah we spoke about, on fulfilling the mitzvah I'll go back over it briefly We spoke yesterday, I want us to understand this, We said yesterday that in the Shulchan Aruch, section 60, paragraph 4 the Shulchan Aruch ruled that mitzvos require intention You remember - mitzvos require intention - for whoever was not here We said that mitzvos require intention and we spoke about what is the intention a person must have in fulfilling the mitzvah after all, in practice there is no explanation to understand what the intention of the mitzvah is that I intend to intend, so we gave a few examples that a person should not be busy with anything while he is making a blessing that a person should not speak or move or do work Regarding Kaddish, for example, when answering amen

31:02 when Kaddish is said In prayer, at the end of prayer, people fold up their tefillin arrange things, and meanwhile they answer to Kaddish and this too is forbidden Now, when a person answers "Amen, yehei shemei rabba" he must be still and silent and not move So we explained that this is a person's intention in its plain sense that the limbs direct themselves to the answering and this already counts, first of all, as the plain sense. The second thing is to know the reason for it in the Torah We brought in the name of the Bach, Rabbi Yoel Sirkis, in section 8 in the Beis Yosef, which the Bach brought that anything that has a reason, where the Torah gives a reason it is more important to have intention in it like "So that you remember and do all My commandments"

31:41 like "So that the Torah of Hashem may be in your mouth" about the mitzvah of tefillin like "So that you remember that I made the children of Israel dwell in sukkos" "So that you remember" - in the sukkah, in tefillin, in tzitzis And therefore one must have intention from the outset and a person who did not have intention from the outset has fulfilled his obligation after the fact So I explained a simple thing there are several of these levels that when a person knows them, he has them in mind he rises and rises higher until he knows the fulfillment of the mitzvah So today one can learn the Sefer HaChinuch we gave the Metzudos David of the Radbaz also for whoever wants to look into the reasons for the mitzvos to know them as well

32:16 And a person who learns and fulfills the mitzvah in its completeness can fulfill it and feel it and receive its light Why? Because "mitzvah" is from the word for joining together joining the letters of His Name, blessed be He the Name Havayah, blessed be He When we have intention through the deed and through the thought the Name is completed, the letter Yud and the letter Vav, Hei and Yud, the Name Havayah, blessed be He and a unification of Havayah is made before Hashem with every mitzvah that you fulfill And when a person brings this mitzvah before Hashem he should fulfill it with love for Hashem What does love mean?

32:49 That a person should feel, as the Rambam says at the end of the Laws of Lulav with joy - that he is so happy in serving Hashem and in the mitzvah, and with joy that before him there is only this mitzvah Before me now there are only the tefillin only tzitzis, only prayer My very vitality and my excitement that I have the prayer before me that will be the main thing of my joy From here a person already fulfills the mitzvah completely And of course he should also be in awe of Hashem not to take his mind off the mitzvah The awe should be not to take his mind off the mitzvah and then he has completed the mitzvah as to intention for the Shulchan Aruch says that mitzvos require intention And from here there are more levels that one rises

33:27 If I rise to a higher level I can already have intentions and think holy thoughts tzaddikim who perform unifications and know Kabbalah and learn and know the reasons of the mitzvos what our master the Arizal wrote in Pri Etz Chaim in the Gate of Tzitzis and Tefillin or such things that a person can learn and know then he rises another level But that is not... until a person, first of all has the love and the desire and the awe for keeping the Torah and mitzvos because it is not possible to do this like a person who keeps "a commandment of men learned by rote" That is not a good thing, that is not the way So therefore one must keep it out of love out of joy and this is the way where light dwells

34:12 This is what the Holy One, blessed be He, wants from us and these are the ways to love Hashem and to receive the wondrous things of the Torah And with Hashem's help we will continue and expand further on what we began to explain, also according to the ascent of the worlds Because as far as we know like there is a mitzvah for example, tefillin is an obligation whereas tzitzis is only if I have a four-cornered garment seemingly a person is not obligated in tzitzis if he does not have the garment The moment I have the garment on me I have brought myself into fulfilling the mitzvah that I must fulfill because of the garment But if I do not have the garment on me seemingly I am not obligated in tzitzis I put on the garment, I bring myself into fulfilling the mitzvah

34:51 Whereas the mitzvah of Shabbos - it makes no difference as long as the day arrives, I am obligated to... For example, the fasts all the fasts that we had to fast if one falls on Shabbos, it is postponed the Fast of Esther, the Fast of Gedaliah the 17th of Tammuz and Tisha B'Av If the 10th of Teves were to fall on Shabbos one would be obligated to fast Why? Because it is written in the book of Yechezkel, chapter 24 it is written "on this very day" This shows us that it is in fact on that very day But the 10th of Teves can never fall on Shabbos So that is the reason that in practice the 10th of Teves can never fall on Shabbos So because the 10th of Teves will never fall on Shabbos, there will never be a case...

35:48 So because it says "on this very day", it would be fasted, but how did we get to this? Because of a mitzvah or a time that arrives which overrides my action So, for example, Shabbos or Yom Kippur or tefillin, or these things they are in fact at a level that we rise to they are higher For example, the mitzvah of tzitzis which I need to put on a garment in order to fulfill is below that So therefore, first of all, what do we do first?

36:17 We put on tzitzis and then we put on the tefillin in order to bring the surrounding light first and then we receive... But the mitzvah of tzitzis is equal to all the mitzvos Therefore, when a person wraps himself in tzitzis he should have in mind to remember to fulfill all His mitzvos, blessed be He and if he did not have it in mind, he has fulfilled his obligation after the fact not from the outset So I recommended to everyone to say the "L'shem Yichud" and to ask, to declare even though the Noda BiYehudah did not hold this way Maran the Chida, in Simchas HaRegel brought the virtue and the importance of saying it because with the L'shem Yichud we at least reveal our mind what our intention is, so that if we do not have intention

36:55 this will be our intention before Hashem that it should rise and come before the Holy One, blessed be He May it be His will that we have good abundance I was happy to be with you, I greatly enjoyed your questions May the Holy One, blessed be He, bless you Only a person who has the garment on him must be careful also with tzitzis, he must also be careful with tzitzis You see, this is how the string should be in this way You see, that it should be at the side Like this is after the fact; on the corner, that is after the fact and like this, no rather, it should be like this from the side, you see, like this in this way - Rabbi, fruits that grow from season to season today there is special growing, so it grows all year

37:57 - One does not say the blessing - does not say Shehecheyanu? No But if it costs more then say Shehecheyanu on one fruit, and exempt it If this fruit is already found all year then there is no newness here So say Shehecheyanu on another fruit, one that is from season to season and exempt this new fruit - Rabbi, a tallis gadol in the winter, when it is cold a person puts on a tallis gadol and then he puts on the coat - That is not good I'll explain to you You may do this on the way to the synagogue and during the prayer take it off Why? Because the tallis is a surrounding light Our master the Arizal explains in the discourse on tzitzis in the Kavanos that the tallis is a surrounding light and how can you come and take

38:41 and cover the surrounding light, cover it with the garment? After all, the whole purpose of the tallis gadol is a light that surrounds all of us from every side And therefore there is also a virtue that the tallis gadol be as big as possible Buy a large size of tallis only one must be careful that the tzitzis do not drag on the floor, so that they are not disgraced The Magen Avraham... that if it is only lying there, it is not dragging, that is something else but be careful with the tzitzis Right, right, yes, that.

39:23 He is doing something forbidden. Right, yes. That is the prohibition. That is what I said. No, "punished at a time of wrath" means that it can cause the attribute of judgment to rule. He did something forbidden. He did something forbidden, but the wrath, with the attribute of judgment, can be caused because of it. Because of the prohibition. He is [unclear], he is [unclear]... that is what I said That is something else What did you understand from me?

40:31 [unclear] at a time of wrath he is [unclear] for it, it is a prohibition He said that he is not obligated [unclear] Right He is exempt, so he is not punished At a time of wrath he will be punished for it, because he could have fulfilled it and did not, Right, This is also what the Vilna Gaon wept over before his passing that a person could have fulfilled it and did not That is a matter of extra piety but a person who will be judged for it more is a person who had it in his hands to fulfill and did not One cannot come with a complaint against a person who did not want to put it on I cannot obligate him from the Torah he does not transgress a positive commandment That is right.

41:26 He is exempt by the Torah He will be obligated only if he puts it on and in this is the wrath but at a time of wrath it is if he had it in his power to fulfill and did not That, yes. The Noda BiYehudah explains that these are new things it is like a new prayer As if - he says that the mitzvah works through fulfilling the mitzvah the effect is brought about by fulfilling the mitzvah I have no need, The moment there is the fulfillment of a mitzvah I have already fulfilled the mitzvah, I have already brought about its effect I have no need to pray or to read anything for it to take effect He says, what is the point in reading, what is the point in praying after all, anyway, when I fulfilled a mitzvah

42:12 the actual fulfillment of the mitzvah that is what brings about the rising of the mitzvah for me why do I need to read some text? But Maran the Chida, in Simchas HaRegel brings that certainly the virtue and the importance of a person who does say L'shem Yichud and does reveal his mind Because we have a problem here with a mitzvah from the Torah When I have a mitzvah from the Torah then I must say it with my mouth because if not, I did not have intention - I fulfilled it after the fact like with the tallis, like with the tefillin So at least, with a mitzvah from the Torah, it is worthwhile to have intention and also to say L'shem Yichud and also to have intention and also to say it with the mouth as the Bach explained "so that"

42:49 "So that you remember that I made them dwell in sukkos" "So that your generations will know" Right, [unclear]. Here, the Rabbi is telling me, and he says [unclear] May the Holy One, blessed be He, bless everyone, a good life; let us just let the Rabbi tell us a new insight and we will conclude. With respect to the Rabbi.

43:33 Give them, give them. Do not remember it against them, do not remember it against them. Simply, our teacher and our master, the crown of our heads. our teacher and our master, Rabbi Shlomo Yehuda. Gentlemen, I think that since this is Parashas Ki Sisa, the Rabbi is here in Jerusalem, he has a great influence I think, whether they want it or not, everyone who spoke on Parashas Ki Sisa spoke about love of the Jewish people, because his heart is entirely love of the Jewish people, entirely self-sacrifice for the Jewish people.

44:25 All of Parashas Ki Sisa has many mysteries of the Calf, of these things, that are, so to speak, not so good, but love covers. Love covers - his love of the Jewish people, covers "Ki Sisa".

44:50 This covering, "Ki Sisa". It does not say "when you count", it does not say "when you number". "Ki Sisa" - "when you lift up". He lifts up the Jewish people, [unclear] the horn of Israel. I will not say anything in the Rabbi's presence, only to say, may it be His will, that our righteous Mashiach appear in our time, soon and with mercy.

45:15 Amen. Long live [unclear], long live all the congregation, amen and amen. Amen.