הכנה לקבלת אור ענני הכבוד/רב דניאל בניזרי

With the help of God, we are on holy days, as we said in daily halacha, that the Sages said, " It's like the blue of the festival. Why? Why? So it is written, it is written in the Ari Zeal Arizel, explaining that because these days, from Yom Kippur, are hard, it is the giving of graces from below to above.

What is from below to above? How many graces do we have? Hagatana, Hagatana, what is Hagatana? It is high grace.

Tiferet Netzer Hod. Netzer Hod. Beautiful. It is five Hagatana.

Yesterday was the first day of After Kippur. It was Hodnetzach. So tomorrow, with the help of God, it is this. It is the opening.

Friday is the heroic Sabbath. It is the first day of Sukkot. It is the grace of grace. It is the grace that is contained in grace.

Its entire day. Its meaning is the highest grace that reaches the understanding. Therefore, when you enter the Sukkah and spread out, what is spread out? It is as if it is the Sukkah that covers a person.

It is the light of understanding. It is a light, a vast light. A vast light without parallel. Therefore, how many blossoms are there every year?

I repeat this and it is worth repeating this every year that Rabbi Eliezer was Praising the lazy ones in the Sukkot. The lazy ones in the Sukkot. What does it mean? That you sit in the Sukkah.

Be lazy in the Sukkot. Be lazy, sit in the Sukkah. That's it. Don't be.

No, no, this is not a time for trips like that because of the abundance of light. So in the Divine Presence, now we will see the mitzvah, the mitzvah, and as you asked earlier, what is it? What is the plain meaning of the secret? A hint of the secret?

The sermon of the secret and the secret in the secret? So here is an example. Today's example. Today's example.

So that we may have the plain meaning and the hint of the secret. Here is an example today. And after that, every time, with the help of God. After that, we will do the sermon, with the help of God.

Slowly, slowly. Today in the Divine Presence, we will see an example. An example of the plain meaning and the meaning of the secret. Because the plain meaning says that the Torah is a commandment from the Torah to sit in the Sukkah for seven days.

This is the verse in the parashat, and he took in the chapter of forgiveness in the book, and he took in the saying, it is written there in chapter 23, verse 34, on the 15th day of the seventh month. What is he who did 15 in the seventh month? What is this month? The seventh?

It's a month of rest. This is the holiday of Sukkot, seven days there. And we have another verse there in B. M.

B. This is verse M. In Sukkot you shall sit seven days. All citizens of Israel shall sit in the Sukkah.

In Sukkot. This is what it is what it is that the Torah required us to sit in the Sukkah for seven days. True in the halacha, only if you eat bread, etc. But in sleep, even a little bit in sleep, even a little bit, we will soon understand why, we will soon understand why in sleep, it is more severe than eating.

In the halacha, eating is easier because up to an egg, up to an egg, foods, for example, you can be outside, up to an egg, bread, you can be outside, right? And all kinds of animals, vegetables, water, it is possible according to the according to the plain, according to the Shulchan Aruch, there is no problem. Only the Shulchan Aruch also says that even a cup of water in the Sukkah will bring a blessing upon it, so it is a great blessing that even a cup of water you do in the Sukkah is beautiful. Oh, but in sleep, even in the Shulchan Aruch, I agree that even sleeping awake is not beautiful.

Now, it is understandable, understandable, why, understandable, as if in the stricter even A glass of water. Why? Because we said not to leave the sukkah as little as possible. Yes.

Good. Now sleep needs to be understood why, according to the Shulchan Aruch, even sleep means sleeping, for it is life in the sukkah. To that extent, we discussed the poskim, if you see your friend sleeping outside the sukkah, do you have an obligation to wake him up or not? Then that is also true.

There are some who say that yes, to that extent, you qualify him, you qualify him because he really does not want to sleep outside the sukkah. So now that he sleeps, then there is a mitzvah. Yes. To wake him up so that he can enter the sukkah.

Now let's get into what the Gemara says and then we get into the hint of the secret. So now the plain meaning of the secret is what the Gemara says in Sukkah, page 11, page 2. The Gemara says that in Sukkahs I made the children of Israel sit. There were clouds of glory .

There were clouds of glory. This is whose first reason? Rabbi Eliezer's. So Rabbi Eliezer tells you why you sit in the sukkah?

Do you know why? Because of the clouds of glory that were in the desert. Okay. Rabbi Akiva says, Sukkahs were really made for them.

Sukkot is real. What is real Sukkot? Built with trees, right? With the reward of everything.

Real Sukkot. This is Rabbi Akiva. In the Shulchan Aruch, with the sign of a tree, Rabbi Eliezer pointed out its meaning. What does the Shulchan Aruch bring?

The meaning of Rabbi Eliezer, who said, "You shall sit in Sukkot for seven days, because in Sukkot, my children of Israel, they are clouds of glory that surround them for the Lord, the sun and the moon, right? This is also at night so that they will not be cold, and all of it is clouds of glory in themselves. Beautiful. Now what do they say that the Shulchan Aruch caught Rabbi Eliezer?

What does this mean? So, simplicity, simplicity, we have a dispute. We have a dispute between Rabbi Eliezer and Rabbi Akiva. Now, really, according to the secret, this is not a dispute.

This is not a dispute. And why is this not a dispute? Because the book of Hinunch is a huge book. This is a mitzvah that he forgot.

Where does he bring this mitzvah of the sukkah? He writes like this from the roots of the mitzvah. What is the simplicity? The root of the mitzvah is what is explained in the scripture, its name is for the remembrance of the great miracles that he performed?

God blessed be He to our ancestors in the desert, in the wilderness of Egypt. So you supposedly come and say wait a minute I didn't understand I enter the Sukkah to remember what happened to them So you supposedly ask what's with me So what am I just sitting to remember what happened to them And that and that there is such a thing as a person living the past There is no such thing in the Torah You live the present as we have said many times True

and rejoice in all the good that the Lord your God has given you He gives you now what you have You are happy in what you have You are happy in the present and rejoice in your holidays And you were a happy brother This is in the present They sat in Sukkot for seven days This is in the present All the commandments This is in the present You are not living the past The future is over There is no future yet So what is left for

you Only the You are left to live the present You can't come and tell me that you are sitting in the Sukkah only to remember what happened So certainly not But what But what But says The education says that they will dwell in clouds of glory That the sun will not harm them by day And ice by night So he says this covering What is the surrounding light The surrounding light Here is the hint of the secret That the clouds of glory This is the surrounding

light Therefore you do not have the The the The sun and you don't have the cold, everything as they say from rest, here are the trees, they are they are walking in the desert in the most pleasant weather that can be in the world. The most pleasant weather that can be in the world. Right?

Very beautiful. So seemingly seemingly what how how do you see the matter of the present here? The matter of the present. So in the heavenly help, listen if you remember we learned that in our remembrance for life, the king desires life, where we learned that the rest of the intentions, Rabbi Chaim Vital, in the name of the Arizalma, says what is it, we remember, we remember, you ask for the soul, what is it, you write us, you ask for the body, and after that in your closing, you write from it, beautiful, we remember, what is it, what is the soul, what do you say, you say, for the sake of, that we may remember.

What is it, we will remember the miracles? By remembering, which awakens the soul to receive the light. What light? The light of the great miracles that God, blessed be He, did for our ancestors.

So what is it, we will remember? We will remember the intention that by remembering, you will become a tool. That means, that in order to remember, why will you sit in Sukkot, in order to remember? What is it, you will sit there by The yeshiva you you become a vessel in the soul to receive the light you understand tell me no the main thing is the heart the main thing is the heart what is the heart now if you do not enter the clouds of glory

land you will receive you not you are not a vessel you are not a vessel this is the intention sometimes the Holy One blessed be He influences but a person is not a vessel to receive so it goes to the side it does not reach him you understand because he is not a vessel how are you how are you you become a vessel.

pay attention I say this is a huge innovation and in this in this may his name be praised may his name be praised I am I connect as if the plain with the secret there is no such thing this plain is a secret there is no such thing you will know as we said how many of them what is plain says Rabbi Shimon bar Yochai the plain is to strip off strip off strip off strip off and receive the secret so here too strip it off

so what how do I strip it off because you tell me sit in the sukkah you need to remember what happened to our ancestors what is it to our ancestors did not stare by remembering you become a vessel then the soul can receive the light what light of clouds of glory and what is the light of clouds of glory this is this but who brings this light this She understood that I say precisely in the word so that we may remember, and then you are a

vessel by virtue of the soul in you, and you and you receive the great miracles that God, blessed be He, did for our ancestors. You are now a vessel to receive these miracles. Now there is another misunderstanding about our ancestors. If you remember, Arizel writes in Confession, you say that we and our ancestors are our sons.

So he asks, tell me, do you confess about your ancestors? What are you making sure about your father? Are you confessing about your grandfather? What is going on here?

Of course not. So the Arizel is known to say, what are our ancestors? These are our incarnations. These are our incarnations.

So he says, then he says, God, blessed be He, to our ancestors. That means that it is our incarnations in the desert. So if in the root we had this light, by virtue of the soul in the present we will receive the light. Because in the root then we had it.

So in the present it is the same soul. Just another part that we need to correct now that we have returned in incarnation. So we will receive this light as we received in the desert in the wilderness in the wilderness in Egypt. So here is an example of a hint in the secret in the secret, this is the hint We simply have the hint of the secret that says I will cover them with clouds of glory that they will not be dazzled.

So then I said what is the sun that will be dazzled? What is the sun? What is the problem? What is heat?

What is the matter of heat? The matter of heat? Rabbi Shimon bar Yochai says, Hari Zell, you know what heat is? What is the future to come?

What is Gehenna? He says Gehenna. There is no Gehenna and Paradise. There is no such thing.

There is the hidden light. Now the righteous, because of their great preparation and the commandments and the Torah, what they did here, will enjoy this light. But the wicked who were not instruments were not instruments to receive the light. They will burn from this light.

This is Gehenna. Gehenna is simply good light. What is good? It is immense.

The hidden light. It is an excellent light. But it is not a tool to receive it . It burns it.

It is like a person now who is not a tool to learn, you put him in the Beit Midrash for five hours in front of the Gemara. He went crazy in the end. You have to give him tranquilizers in the end. He cannot stand it.

You understood, this is not it. No, it will not unite. Once upon a time, there was a righteous man. He would study carefully, expending energy.

So his breakfast would be praised. Morning thoughts should be as it should be. So the one there was. He did n't understand how the Rabbi now eats like that.

It's as if he thought he was eating too much. So the Rabbi saw in the Holy Spirit that he was bad. He said to him, " Tell me, do you want to sit with me in study?" So the Rabbi sits for five hours, very carefully, you know, expending energy. After half an hour, he ran away.

He couldn't stand the Urs too much. After that, he understood. He understood. He really understood.

You understood that he spends a lot of energy on the Why? Because he is a vessel. He is a vessel to receive. To receive the light.

So we too, if we now enter the Sukkah, then we will return to exactly the same state that we were in then in the incarnation. We were all at Mount Sinai. We were all there in the clouds of glory. So did we receive the light or not?

Yes, so that's why we will remember. So that's why we return to that point and receive the light and we become a vessel. We are going to be a vessel to receive this light. And then this sunlight.

What is the sunlight? It The hidden light. Because all the miracles and wonders that the Holy One, blessed be He, did were the hidden light. We are a vessel to receive this light.

Therefore, no one can harm us. No one can harm you if you have the hidden light. Therefore, this means that you were saved from the light of the sun. This means from the heat that you did not burn.

You are a vessel to receive the light. And what is ice at night? Ice at night is also all the harmful things because the night implies darkness implies light. So all the things of the harmful things you are saved from thanks to this light.

This is the hidden light. So I say this is the method of the Rabbi. This is the method of A. Yaffa.

This is the method of Rabbi Eliezer. This is the method of Rabbi Eliezer who says that you are literally in the month of Nizwa in the beautiful light. Now Rabbi Akiva says that Rabbi Akiva says that Sukkot is literally. So you are mistaken, according to the secret, this is not a dispute.

You remember, we talked about this several times, like Rabbi Eliezer and Rabbi Yehoshua. When was the world created? Of course, it is not. It is impossible to say there is a dispute, because if it is a dispute, then Rabbi Yehoshua, who believes that the world was created in Nissan, then he made a head.

This year in Nissan, of course, not but what but what but what, just as we explained that in Nissan the souls were born and in Tishchi the bodies were born, beautiful, so I say the same thing here, it's not a dispute, if it's not a dispute, then what? What does Rabbi Akiva want? Pay attention, it's a huge simplification. Rabbi Akiva says, look at his words, Sukkot was really done for them, really.

And he says and says and says the Book of Education, and some have interpreted that Sukkot was really done in the eyes of Israel in the desert, and he continues, and from remembering His wonders that He did with us and with our ancestors, we will be careful in His commandments, blessed be He, and we will be worthy to receive the good from Him, and this is His desire, blessed be He, who desires to fulfill. So seemingly he ends the same thing, so what, so what is

the dispute, it's not a dispute, but what but what, but Rabbi Akiva says, where are you, where are you, where do you live in the world of action, beautiful, what is the world of action, beautiful, material, material, material, there's nothing to do, so he says, Rabbi Akiva is right, I agree with you, Rabbi Eliezer, what do you say about the light, you will receive the light, etc. But pay attention if he doesn't prepare the sukkah. From the material properly it will not receive the light because

the light must pass through like I will tell you an example you want to receive ready look at the prayer don't put them look at them violinists people tell me the main thing is in the heart the main thing is in the heart okay so look at the tefillin look at them now now I want I receive the mind there is no such thing there is no such thing if you don't put the tefillin you this material this skin of the animal you don't put it

of course it is processed for the sake of the Shema and so on and the scribe and the scribe he wrote for the sake of the holiness of the tefillin for the sake of the holiness of the Lord and so on he immersed himself in the mikveh he did everything right right?

But he had to use the material. Ink material. Parchment is material feather is material. So Rabbi Akiva says Sukkot really did.

If you don't use the material you will not receive the light. That you will not listen in the clouds above. A miss. Yes.

Mebsut. Leave me. This is a reply. This is a reply to someone who flies too high.

You understand. Therefore what did Jacob Avinu see? Su Motzeb ran and his head reached heaven what is Motzeb And the feet are on the ground Don't fly Don't fly There is a man, he has a house, he has a wife, he needs to buy her something Sometimes he flies too much So he doesn't notice What does a woman need What do the children need What does the friend need What does the whole environment need Between a man and his friend When do all the problems of

between a man and his friend occur That a man flies too much Rabbi Akiva comes and says Calm down here What do you do without the material You can't transcend, you can't transcend So you can't ignore the material And so the same thing comes out But in the end Between Rabbi Eliezer Between Rabbi Akiva It's the same intention It's the same intention Only what Rabbi Eliezer didn't emphasize Didn't emphasize The matter of the material He said Clouds of honor But even Rabbi Eliezer admits that without

the material there are no clouds of honor You understand what's happening here Without you bringing me this plank The planks There are no clouds of honor If you don't bring me now leaves, leaves That are not connected to the ground, not connected to the ground, right? That don't receive impurity.

If you don't bring it, there are no clouds of honor. There are none. And doesn't Rabbi Eliezer admit? Of course he admits?

Of course he does Confess? So come on come on Rabbi Akiva just says to Rabbi Eliezer, I confess I agree with you, but emphasize emphasize that a person knows that through matter he reaches everyone. Do you understand? That's why a person goes and buys a fish in honor of the holy Sabbath with joy.

He dedicated this material now he transcends he transcends so both agree because in the end in the end he concludes he is out of remembering His wonders that He did with us these two are two confessors and if our ancestors as we said you become a vessel then your soul receives this light we will be careful with His commandments blessed be He and we will be worthy to receive favor from Him so you receive all the favor by virtue of what by virtue of the path

that you make from the material you dedicate it and then you fulfill the mitzvah and this is His will blessed be He who sought to fulfill so what was His will that even through the material which is not apparently it is not worth much as the Gaon understands he cried he cried he held the tzitzit before he left the world he cried from a few pennies look what mitzvah I had here what mitzvah I had a tzitzit he cried because he knew that through the material

you reach high and therefore This is the point, this is the point that by the material you arrive, so both agree, you understood what's happening here, both agree, and therefore, I add this now in the Sessita Dashmiya, what does it say, what does Harry Zell say, you sweat on Shabbat Eve to steal, you sweat to build a sukkah, you sweat for the mitzvah, the sweat becomes like a cleaning agent, but cleaning is not of the dirt in this world, it's dirt of a transgression, transgressions of

transgressions, I want to explain what I mean, what I mean, a person commits a transgression, it's a stain, you know what a stain is, everyone knows what they eat at the table now, Shabbat, he didn't milk the white shirt, suddenly something falls on him with the sauce, like that, with the colors, like that, da da da da, so everyone understands that a stain is a stain, now he changes, now it's white, but it doesn't remove the stain, you have to put the machine in the machine,

the shirt in the machine, put cleaning agent to remove the stain. Beautiful. A person, God forbid, he committed a transgression, so it's a stain. Now he has repented, he rejects, and he is, as if he has put aside the punishment.

So The Holy One, blessed be He, stops the punishment. There is no punishment because he repented. You cannot punish him, but the stain remains. So if he does not clean the stain here, then God forbid, it will be above.

So how does he clean the stain? By the Shiite. This is what Harry Zell says. You sweat to put up the sukkah, you sweat to build a sukkah, you sweat to conquer, you sweat for the mitzvot, you clean the stain.

It is not only that, there are several things that clean. You know that the shame that shames a person in this world, shame cleans the stain. Sweating cleans the past. In it, all the disgraces, all the disgraces in the world clean the stain.

A dog that shuts its mouth during a fight cleans the stain. It is the righteous today who clean the floor. You know what I heard, either he or the father is the grandfather of the synagogue's Knesset chiefs. Yes, I know, it is he.

The father is the grandfather. I think one of the two. I saw once that he was a cleaner. He had a long beard.

He was a sweeper. With his beard, with his beard, he would sweep the house of the Lord. You understand, and the rabbi, what you're saying is Rabbi Salman Motzfi. He didn't want it.

He didn't want it. He didn't want the title of rabbi. No, if you called him a wise man, he would have been. He would have been hurt.

What did I do to you? What do you want from me? What are you like? He did n't do anything.

He just wanted to clean the house. He had a corner in some room with the dead. What is this? He would bring his daughters to clean the house.

A synagogue. This is what you do. Why do you do it? Because they know that these commandments clean the stains.

You have to think about it. A great deal. Now, pay attention. Pay attention.

What's the point here? The point is that you have repented. You have to hold on to it. It's very beautiful, but don't think.

This is the end of a verse. This is the point. Therefore, in the commandments of the Talmud, and sometimes a person says, "What do you need all this for?" Come on, let him come down now. A sukkah built from heaven.

You will fill me with everything. Come on, let me now get down from heaven. What kind of a canopy and what kind of a roof is it? The sibūr is over.

Because after all, the main thing is that you want me to do. I will do the mitzvah then the main thing is that then he tells you what all of a sudden what all of a sudden it is true that the main thing is the mitzvah but don't forget don't forget all this path and all the filth and all that cleanses you this material a cleaning material you know it is a cleaning material for all transgressions to see for all the stains it is a person

doesn't think about it here I have repented give what about the stains beautiful so don't be discouraged you have go run you sweat beauty be happy work all this until you remember every sweat is more cleaning material and more cleaning material to clean the stains you understand how much there should be joy for everything at every stage and step for everything and everything we should be happy God will grant us the right preparation, the right path but everything with joy with a good heart. Both to

receive the light and also a cleaning material to clean all the stains and in complete repentance amen and amen. We will deserve a near redemption in our days by seeing the light of the face of the Messiah of the Temple.

Aa aa go prepared from heaven with heavenly help and with the help of God for all the blessings all the blessings for the people of Israel with the help of God will grant me many pleasant and good years Artist and artist artist ‏Ja.