הגאון הינוקא - שיעור מיוחד שנמסר במוצאי שבת לפני ההבדלה | The Yanuka

3:52 Now, in fact, we are at Shabbos Shirah, right? This is Shabbos Shirah. Shabbos Shirah is our parshah, Parshas Beshalach, the parshah of the miracles and wonders, and seemingly you can also raise a question about this, even more than that: that the Jewish people - not only that the Holy One, blessed be He, gave them the manna and did miracles and wonders for them, and struck Egypt and split the sea for them, and did everything for them, but what was this matter specifically? Do you know what the matter was?

4:24 Yes, but what was the lessening here? It was deserved, but what was the lessening? The sanctification of Hashem's name. That is why Moshe Rabbeinu was also punished for this, because he caused a lessening in the sanctification of Hashem, blessed be He. In the sanctification of His name, to sanctify the name of Hashem. For the more the Jewish people would see the miracle and the wonder, the miracle would be made for all generations, the holiness - without speaking, without the need for [unclear]. The Holy One, blessed be He, continued, as He did the miracle for Shimshon with the jawbone of the donkey.

4:54 So that was not so great - [unclear]. And here it is the Jewish people. So how do you learn from here about the greatness of the Jewish people? What was the test? The test was for our sake. To teach the Jewish people for all generations that even when we are far from Hashem, blessed be He, and, Heaven forbid, come to [unclear] - you will see, they too, just as there is, from David, teshuvah for the individual, and teshuvah for the many, even though the Jewish people too, after all the miracles and wonders and signs and marvels, even though this too was a kind of lack, that sometimes we do not merit the level of perfection, of complete self-nullification, and for that one needs to learn.

5:30 Certainly, certainly. Everything is because of emunah, unequivocally. Everything is because of emunah: 'Hashem will make your plagues extraordinary, great plagues, and severe and lasting illnesses.' It is all because of emunah. And therefore on Shabbos Shirah, when it is Shabbos Shirah, we say the passage of the manna, we say the passage of the manna, Parshas Beshalach, and we take the food - we take a little food for the birds. Why do we give them a little wheat to eat? How does Maran the Chida write?

5:58 Parshas Beshalach - wheat to eat, right? 'And it was, when Pharaoh sent out' - and Israel are obliged to eat wheat on Shabbos Shirah. Wheat to eat. It is a segulah. It is auspicious like that. Why? To show the Holy One, blessed be He, the kindness and this miracle - that we remember that Dasan and Aviram came and tried to diminish this miracle. Because on Friday, after everyone had gone home, they took some of the manna, kept leftovers for themselves and began to scatter them, so that everyone would see the next day that everything Moshe Rabbeinu says - 'bread for two days', that there would be bread today and tomorrow there would also be bread - meaning, they came to deny the words of Moshe Rabbeinu.

6:37 That was a flaw in emunah, because they did not believe in Moshe Rabbeinu. Because they did not believe in Moshe Rabbeinu and did not believe in the tzaddik, in the sage, in Moshe, so that is a kind of flaw in emunah. And therefore Amalek - the ones who had to fight him were specifically Moshe and Yehoshua. That is the main war with Amalek, and the end of the war with Amalek was through Mordechai the Jew; and again, it is Mordechai and Esther. 'And accepted by most of his brothers', 'speaking peace' - 'accepted by most of his brothers', not by all his brothers. This again is emunah, because Amalek and Haman and Mordechai are again a matter of emunah; and the Jewish people at Refidim and with the water - that is emunah; and the manna that came down for Israel, and the miracles - that is Moshe and emunah.

7:18 And the splitting of the Red Sea: 'and they believed in Hashem and in Moshe His servant.' You see that this reality is for the sake of emunah in Hashem, blessed be He. That is why to this day we make a remembrance of it by giving bread to the birds to eat, and it is auspicious. Of course, this is on Shabbos Shirah. The Yaavetz writes that this is a foolish custom. The Yaavetz - that is what he wrote. The Magen Avraham in siman 324: that it is forbidden to feed animals - it is a bother.

7:44 There is no need to feed animals that do not belong to the person. So how do you go and hand out food to the birds? There is no need for it. So indeed the Magen Avraham, and so you find the view of the Chayei Adam, the Shulchan Aruch HaRav, the Alter Rebbe. But there is the Eshel Avraham of Butchatch, the Gaon of Butchatch, who said there - they write that it is indeed proper to do this, and so too is the view of Maran the Chida, that it is indeed worthwhile to do. So what is done today is a compromise: on Friday we put out a little of the food for the birds, on Shabbos we take out [unclear] for them and they eat.

8:16 But it is more a remembrance of emunah, a remembrance of the miracle. It is as if you reveal emunah in the world, you reveal a miracle in the world, you reveal a wonder - you show now that the existing reality is a remembrance of how Dasan and Aviram tried to prevent the sanctification of Hashem's name. So because they tried to prevent the sanctification of Hashem's name, it is exactly as you said about Amalek: immediately Amalek comes.

8:40 Wherever there is a holding back of the sanctification of His blessed name, immediately Amalek comes. Right? Right, right. Amalek is 240, the numerical value of 'safek', doubt. Exactly. 'Who happened upon you on the way.' 'Who happened upon you on the way' - right. Right. He can cause harm, right.

9:12 For that we must strengthen ourselves as much as possible in emunah in Him, blessed be He, and [unclear] over everything a person goes through, to be strong and mighty, and to be full of emunah and vitality and tefillah and cleaving to Hashem, blessed be He. He cried, Because of this Adam HaRishon - and he cried together with him. Meaning: 'I and my donkey will eat from the same trough?'

9:47 Now, the barley comes - specifically - it comes to rectify the lust of heat of the evil inclination. After all, the evil inclination of the woman - she did an act, an act of an animal. So in order for there to be atonement for this, so therefore, as it were, it is as if a kind of atonement. Rabbi Shimon says this in the Zohar, Acharei Mos. Yes.

10:12 Rabbi Shimon says this in the Zohar, Acharei Mos - not me. As if, so that the thing would come to atone and to cleanse and to bring the mercy of Hashem. Therefore the barley too comes, in fact, to cool - to give the... It is exactly the opposite - the heat and the barley. How much the Holy One, blessed be He, blessed the Land of Israel! He bestowed on it all the abundance, all the species, so that through this the Jewish people could reveal in them closeness to Hashem.

10:41 And therefore the Chasam Sofer says at the end of Tractate Chullin that the fruits of the Land of Israel, the fruits themselves, in themselves - when a person eats them, he is sanctified with the holiness of the Land of Israel. And they give a person holiness. Just the fruits themselves. Good, tzaddikim. I don't understand.

11:06 I don't hear - I don't understand what you are asking. You are saying: how should a person ask himself about emunah - whether he believes in Hashem or not? I will give you good advice. This is my opinion, my meager opinion, yes?

11:37 That a person should imagine himself like Yonah the prophet in the middle of a stormy sea, in the middle of a stormy sea at night, alone, on a raft, and he is about to drown - to whom will he cry out? 'Help!' to flesh and blood, or 'Help!' to the Holy One, blessed be He? And then let him test himself, imagine himself, and see where he cries out to. He will cry out - there is a ship, there is a ship across from you, far away.

12:08 Maybe it will hear you, maybe it won't hear you. To whom will you cry out with intent - to Hashem or to the ship? That is my opinion. Once I was asked this question, once I was asked this question, and this is what I answered. And since then I think only of this. I have not found anything more... - [unclear] - that is not crying out? - No, I am saying there is no problem with crying out. I am simply asking: when he is already crying out, let him think to whom he would call with more intent.

12:40 Of course. To Heaven? Or to them. No, because we [unclear] - they thought we don't understand, but [unclear] with you. Right, right.

13:18 One can also say that. Everything is only according to level. The Holy One, blessed be He, is full of mercy with us. We do not even understand the mercy of Hashem, blessed be He. Hashem, blessed be He, has endless mercy with us. Endless mercy. And this mercy flows down without end. And we simply need always to gather it, and to receive it, and to rejoice in it, and to see it, and to look forward to it. And he should say to himself: when you get on the ship, do great teshuvah - why did you call to the ship and not to Hashem, blessed be He?

14:08 You're right, you're right. But if the one praying is [unclear], then it is hard. How does one make it [unclear]? - I didn't understand. - I am saying that it is all good: when a person has problems, he really prays hard. When he is [unclear] at sea, or when he is going along and has a hard problem, then he prays from the depth of the heart.

14:35 But all year round it is hard? - It is written: 'He saw their distress when He heard their cry.' The Holy One, blessed be He - specifically when a person is in difficulty... There are two times when a person can discover who he really is. One is his breaking point, when he is most broken. When he is saddest and most broken and he sees no opening for salvation, and he is in distress, and he is in the middle of the sea - then he discovers himself.

15:02 And the second time is when he is happiest. When he dances and leaps and whirls, as David was with the Ark, and Michal, who despised him. These are the two times when a person discovers himself. The rest of the time, a person does not know himself, because he always leans this way and that. But when a person is happiest, then truly, what he thinks about and what his will is - that will testify about him who he is.

15:27 And when a person is most broken, when he is most broken - where he will turn and what he will think, that is what testifies about him. So those are two points. How? Right? So the only thing, the only thing, is as our master the Arizal said: right after Shacharis to say [unclear] 'Teach me, Hashem, Your way' - to say [unclear] 'Teach me, Hashem' [unclear].

16:04 To say this - and this is the thing that can be the greatest help for a person. And so writes Rabbi Pinchas of Koritz, [unclear] that a person who truly wants to feel Hashem cannot feel Him if he does not truly seek Hashem. The biggest mistake is that a person already thinks he knows Hashem, is acquainted with Hashem and knows how to serve. That is the mistake. One must always renew oneself: 'and they shall be in your eyes as new.' To start anew, to be inspired anew, to love anew.

16:30 That is the only thing a person needs to do. And without this, a person will not feel Hashem, blessed be He. If a person does not seek the light of Hashem, does not seek Hashem, blessed be He, Himself, it is hard for him to attain closeness to Hashem. Because it is impossible to live only fulfilling Torah, mitzvos, tefillah, praying over what is lacking, without seeking Hashem. The connection to Hashem - a person needs to have some connection in which he seeks Him, blessed be He.

16:59 What does the Shulchan Aruch say? 'It is fitting for every G-d-fearing person to be pained and worried over the destruction of the Beis HaMikdash', the Holy Temple. What is 'pained and worried'? At the end of the chapter Chezkas HaBatim in Bava Basra, page 60b, the Gemara says to leave a cubit by a cubit. Right? This [unclear] - what does it come to remind a person? When a person wants to leave it over the entrance of the house as a remembrance of the destruction of the Temple - what does it come to remind him? It comes to remind him that in all his joyous occasions - the groom who is about to marry, the groom, in siman [unclear], in Even HaEzer, Maran the Shulchan Aruch says to put - we take a little burnt ash, right? We take a little ash and say: 'To grant the mourners of Zion

17:35 glory instead of ashes' - we put it in the place of the tefillin, the hand tefillin, the head tefillin: 'Behold, I remember the destruction of Jerusalem.' What do I have to remember at this joyous time of a person getting married? When a person builds a house, he marries - he puts ash; he builds a house - he leaves a cubit by a cubit. Why? To do Tikkun Chatzos at night. What is the reason? What is the explanation? The answer is simple. Because here is your time - at the time of your joy, you must remember Hashem, blessed be He.

17:59 You must unite yourself with Hashem. You must also remember that Hashem has no house - not because He needs a house and does not have one. The whole world - 'Mine is the world and all it holds', in Psalm 50 in Tehillim, which King David says to Hashem: 'the cattle on a thousand hills', 'and the creatures of the field are Mine' - everything is Hashem's, blessed be He. It belongs to Hashem. All the cattle, all the animals, everything among the creations - it is Hashem's. So what, does Hashem, blessed be He, need a house?

18:23 Hashem, blessed be He, needs - He does not need. 'Shall I eat the flesh of goats, and drink the blood of grapes?' - 'or drink the blood of goats?' The Holy One, blessed be He, does not eat meat and does not drink wine, and He does not need it. He doesn't need us either? What is the point of it? So what is the reason? For our sake - so that we cleave to Him, so that we remember Him, our connection with Hashem, blessed be He - the connection and bond we have with Hashem, blessed be He, is what will bring a person salvation.

18:51 That a person - that is why the great tzaddikim occupy themselves with raising up the Shechinah, with the rectification of the Beis HaMikdash, the Holy Temple; all these things are the help and the assistance and the benefit of a person. One who prays for the Temple, one who prays all this - that is a benefit. You pray for the Temple, you say Tikkun Chatzos, you act for the sake of the Shechinah. The more you do for the Shechinah - to raise the Shechinah from the dust, for the elevation of the Shechinah of our strength - that is how the thing goes. Whoever wants to know more about this at length, see the responsa Rav Pealim, part 1, siman 1, by our master Rabbi Yosef Chaim; there he writes at length, to know this explanation of the Shechinah and what it is, and all the yichudim and all the 'L'shem yichud' of Tikkun Chatzos and all these things.

19:30 It is a very, very excellent explanation, of benefit. And I also always recommend, every day, to read the 'Moda'ah veGiluy Da'as', the declaration of intent, composed by the Rav, the Gaon, our holy master Rabbi Yosef Chaim, this tzaddik, the kabbalist, the immense and awesome man of G-d, who revealed the Moda'ah veGiluy Da'as to the world. It is something astounding to the mind; it saves from troubles, decrees; it cancels many misadventures from a person - the Moda'ah veGiluy Da'as.

19:58 That a person declares his intent, protests against every foreign thought, and declares that he serves for the honor of Hashem, blessed be He. And even if a person is in a hurry - what we learned this morning in the laws of Shacharis, about the laws of the chazzan reading the passage of the Tamid and so on, right? So I say again: one must continue also to read the Moda'ah veGiluy Da'as. It is one of the most important things, the most important.

20:25 One can say it also after midnight. One can say it after midnight, after Tikkun Chatzos, but one can say it. But it is very important to say it, very important, no matter what, not to give up a single day without saying the Moda'ah veGiluy Da'as, because every foreign thought... No, this must be said every day. It is a very great thing, a very great thing.

20:58 Good, tzaddikim, if you remember, we learned at Shacharis - after Shacharis - we explained: the only way is only through remembering. That a person should remember, should have remembrance - that is the only thing that will be help, benefit and assistance for him.

21:25 If you remember - it is like... I don't remember who said it here. Who made that insight? 'Remember the Shabbos day to keep it holy'? Someone here brought that insight. Ah, you - you, tzaddik. Yes, the Rav here brought that insight. Yes, if you remember, that's it - everything starts from remembering. That's it. The remembering - that you remember all that was done, the holiness and the cleaving, the thought - it will bring benefit and help and assistance. I was very happy to be with you. May the Holy One, blessed be He, save you, give you salvations, miracles and wonders, a good life.

22:11 Continue to make Torah great and glorious; may everyone have good abundance. I was happy; I missed you very much. May you have salvations, wonders of wonders, a good life. [unclear]. Baruch Hashem, there are so many Torah scholars here, I am ashamed even to speak with you, but it is a great privilege, like this, to hear and see you. May the Holy One, blessed be He, give you success, Heavenly help; may you rise higher and higher in all the good abundance, miracles and wonders.

22:36 And truly it is a privilege. I tell you, there are great Torah scholars here, geonim, with Torah, good character, sweetness; everyone here is a tzaddik. Honor all of them; go receive a blessing from one another. There is no need to come to me for a blessing. May there be salvations for everyone. Good tidings and all the good abundance. Be successful! Chazak, chazak!