דבקות בבורא מרבי יצחק/זוהר 54/רב דניאל בניזרי

Kind: captions Language: en With the help of God Almighty, we continue in the Holy Zohar where we arrived in Parashat Shemot, page 11, page 2. We have arrived. Rabbi Yitzchak said. Now, since we have arrived at the Holy Tana, Rabbi Yitzchak, perhaps we will tell a little about the story that is brought up at the beginning of the Hadrat. Listen. There was Rabbi Yitzchak one day. One day he saw that it is written, "The shadows were given," says Rabbi Chaim and Vittal. In the rest of the intentions, every person has two shadows. Shadows are a shadow. Even when it is written, "Shadows," he says, " This is a shadow." So Rabbi Chaim and Vittal. So everyone has two shadows. Now, how does a person know 30 days before he leaves this world? How does a person know that instead of a shadow, he has one shadow? That means that one shadow has disappeared. Then he knows that he has 30 days left. This is what the Holy Zohar says. Rabbi Yitzchak said. One day, he was in prayer and he saw that one shadow was his shoes. Where is it? Then he understood the hint. He went to his friend. He went to his good friend, Rabbi Abba, who was also the student of Rabbi Shimon. He told him the whole story. He said to him, "Look, I have one son. I wanted to teach him Torah. And this is him." Young man now look at what happened what are you talking like that what happened is you young man no but I saw that one photographer disappeared and that's when you will teach my son all sorts of things to do when he gets fired in 30 days suddenly Rabbi Yiv says to him wait a minute wait you forgot we have Rabbi Shimon who is your rabbi Rabbi Shimon bar Yochai no no no don't talk to me until we talk to Rabbi Shimon well he said to him okay right Rabbi Shimon bar Yochai they came to Rabbi Shimon now Rabbi Shimon sees Rabbi Yitzchak at the entrance and then he sees the angel of death on him so he understood that in 30 days it is going to be resolved says Rabbi Elazar sat with him Rabbi Elazar sat with Rabbi Shimon says Rabbi Elazar get up stand at the door and say like this who is who who is used to coming in let him come in whoever is not used to coming in with me should not come in say like this and say like this that Rabbi Shimon said well Rabbi Elazar is fulfilling his father's words respect and they walk in the door and say this suddenly the angel of death makes a face like Tisha B'Av because he doesn't have a braira Rabbi Shimon said Rabbi Shimon said then The angel of death stayed outside, Rabbi Yitzchak, Rabbi Av, Rabbi Elazar, entered, and then Rabbi Shimon turned upstairs and said to them, "What are you taking with you? I guarantee him that on the day that God will help him leave this world, Rabbi Shimon, I will take this, I will take him, I will take him, Rabbi Yitzchak with me. You suddenly leave him in front of her upstairs in the court of Ma'ale. What is going on here?" Rabbi Shimon said, "I don't want to, I don't want to, so don't hurt him. Don't leave him. I'll leave him in peace. Rabbi, Rabbi Shimon will bring him. He will stay for another 20 years. 20 years. He will stay until the day of his absence. This is a minor absence. Where did he reveal the secrets of his father and mother, the last secrets before he left this world? Because he thought that secrets that shouldn't be revealed were very important. But in the end, he told him, "I can't leave the world before I reveal the secrets of the ascension." And why is that? We learn from the Holy Zohar from Rabbi Eliezer the Great that his death was a death. What is his death? He was excommunicated. He was excommunicated until the end of his days, and therefore it is forbidden to approach him four cubits because of his oven, which is a shame. The whole story that happened. He disagreed with the sages even though he was right. Bat Kol said, "Come out, Bat Kol said, she followed the same path as Rabbi Eliezer. And yet they told him in heaven, she is. Then what did Rabbi Eliezer do? Why cry? So then, from her name, we learn a tremendous thing. He says, "As soon as the righteous man has something to reveal and does not reveal it, when he dies, the innovations ascend with him because he did not reveal them." So he started crying. He says, "It's a shame, it's a shame that the sages did not come to study with me. All of this goes with me now. And Rabbi Akiva is his student. Rabbi Akiva, understand who Rabbi Eliezer the Great is. Rabbi Akiva arrived. He heard that. So before he died, he came all the time. He came to receive as much as possible. As much as possible. But that was not enough. Because it was as if the moment he died and he did not reveal it, everything went with him. The innovations go back up. And so he cried. That's why it is written that a person receives an innovation. It is forbidden to prevent it. How does it say in verse 1, "Now that you have received an innovation from its owner, publish it, tell it, write it down, do something, leave it here because you did not receive the innovation so that it may ascend back up. You understand, they brought you a gift from above. You bring it back up. No." The goal of the new one is to reveal it. You will reveal it here because that is the goal. And so it was. That day he revealed everything that needs to be revealed. Rabbi Shimon. It was in this glory. And then it was time to get rid of the world. So he said, "Call Rabbi Yitzchak. I am his guarantor. I intervened. I am his guarantor." So look carefully. You will enter the cave of Rabbi Shimon bar Yochai, may God bless him. So right at the entrance on the right side. Who named Rabbi Yitzchak? How did he name him? Because that day he passed away. Just bury him in a cave. It is impossible. It is impossible in a cave. I will tell you why. Because that is the name. Who named it? Rabbi Shimon and Rabbi Elazar. That is right. Yes, the grandson of Rabbi Shimon bar Yochai. They named him Rabbi Yossa. He also wanted to be buried there. But the snake did not let him come. Why? Because whoever had a quick grief will be buried there. Whoever did not have a quick grief cannot enter. There is no one. Only the two who had a quick grief. Who is Rabbi Shimon and Rabbi Elazar. They had a grieving cave. Only they were buried in this place. Therefore, Rabbi Isaac outside in the courtyard at the entrance, about 100 meters away Down actually not up so about that a I was talking about the cave itself what's around yes this is the Galilee this is the north many sages where it is Rizel discovered many many kabir we did n't know where they didn't know son was between him peace be upon him we didn't know who discovered it Arizel without him we wouldn't know so what you asked is correct this is Rabbi Yitzhak this is Rabbi Yitzhak on that day of Rabbi Shimon there was no in the rabbi d what is it look what is Rabbi Shimon something amazing so let's see what Rabbi Yitzhak says Rabbi Yitzhak said zakkai nino tzadik ha reuta delhon in devotion to the holy in rabbiho tadir ai ai ai this is the point this is the point as we learned yesterday on Shabbat um on Shabbat we learned that a person needs to hold on tight hold on tight the holiness don't leave don't leave the holiness hold on tight to the holy blessed be he there are no excuses no no one gets hurt come on out no there is no such thing what is hurt what is it you understand what like as if I want to see I want to see that a person now they tell him you are going to earn owe a million dollars I didn't say billion billion as much as you understand I'm talking about a million Even a dollar says, "We'll see him get hurt." He says, "No, no, I don't want this business." You understand. He'll put everything aside. He doesn't care. You say, "Isn't it true?" He says, "Here you earn much more. Much more. You earn. And then what? Everything is hurt. Nothing is hurt. Don't sin against anyone. You won't sin. No, that's what it means. Don't be afraid. Don't be afraid of anyone. You have to be strong and give yourself to His work. May God bless you." So he says, "Blessed are the righteous whose desire is always in devotion to the Holy One, blessed be He." What does it mean? Not only does the hour of the marriage cause a constant desire to cling to Him, blessed be He. You understand what it means? It means that it's not, for example, not only during prayer, which is called the hour of the marriage because it's in a place of sacrifice, which causes the holy unity in His blessing. It's called only by its name. A righteous person will answer. Don't you see what he writes? I'm translating. Yes, these are the words of Rabbi Yitzchak. I'm translating. But rather, a constant desire. You have a constant desire to cling to Him, blessed be He. May you have devotion to the Holy One, blessed be He. Constantly, constantly. He will go. He will go. How do you explain this devotion to this? The adherence to the Holy One, blessed be He, in permanence, not as if once like this, once like this, you know, one day, yes, one day, no, not all the time, time in permanence, I say this, I will make you the righteous, as if this is the essence, this is the essence of the righteous, that they should have a constant desire to adhere to the Holy One, blessed be He, and on this the Gemara says in the blessings, page 11, page 2, Tanya, four, need, right reinforcement, Torah, Derech Eretz, prayer, one of the humms, what is Torah, what is why, what does Rashi say, what are four, what is Rim, reinforcement, that a person may always strengthen themselves in them with all their might, always with all their might, why does he write, always with all their might, because always is all the time, but it is possible that a person strengthens themselves always, but not with all their might, all the time, but not with all their might, or with all their might, occasionally, not always, the Holy One comes, explaining the Gemara, telling him, always with all his might, the Holy One, you need always with all your might, this is what is written here, this constant desire to be adhered to the Holy One, blessed be He, this is not related to the result, not related to the result, did you manage to finish now, I don't know what, 10 pages a day, you wanted, but it's good, you managed to manage five. But the desire here is the desire for a freckle. It is as if you see from the Holy Zohar how much it emphasizes this, the reverence of the desire, that the constant desire to be attached to the Holy One, blessed be He, and the judgment arose, clinging to the daughter of the Hadir, and just as they always cling to Him and pursue His devotion, so Rabbi Yitzchak says, "They always cling to Him and pursue His devotion." One should pursue this. We are desired. What is this? We are desired. We pursue devotion to the Holy One, blessed be He. Who is this? Adherence to Him? And He has a market for Him in the world. Likewise, the Holy One, blessed be He, descends upon them and clings to them and never leaves them. What does it mean, even when dealing with physical needs, which are necessary for a person? The Holy One, blessed be He, descends and is with Him. And why? Because the Holy One, blessed be He, goes according to your true desire, not according to the result. I succeeded. It does not go according to success, because success is not in your hands. Success is not in your hands at all. Success is in the hands of the Holy One, blessed be He, because He gives you success. So what is in your hands? The desire, the strong desire, the true desire to cling to Him? The Holy One sees it like this. So He Gives you back, gives you back, and that's why it says a person is sanctified a little bit, I didn't ask for much, a little bit from below, they sanctify him a lot, a lot from above, we didn't ask for it, you understand, we asked for a little bit, what is it, a little bit, you want what we asked for, you want I did n't say, now go build a 50-story building now, we didn't ask for it at all, but go get the city permits and the permits now, and you'll run this, not in, we asked for it at all, not but what, but what, we asked for a true desire that you want to cling to the Holy One, blessed be He, who returns, this is a light that returns, this is something miraculous and there is nothing to do, because that's how He created the world, because the Holy One, blessed be He, wanted you to rise from the intention that the line, let's say like this, the first stage is you, you cause, you initiate, you must, and the Lord will finish for me, says King David, I start, but who finishes, the Holy One, blessed be He, and if I start, then there's a problem, something gets stuck here, the system doesn't work, you understand, so that the system works well and the advance will have an impact all the time, how do you put fuel into it, what is the fuel, this is the desire, this is the strong desire to cling to the Holy One, blessed be He, and then the Holy One, blessed be He, what Rabbi Yitzchak wrote, " Wonderful thing, the Holy One, blessed be He, comes even while you are doing physical things. You go to work at work. At work, he is here. Why? Because your desire to cling to Him is inseparable from the affairs of man in this world. Because it is necessary. It is necessary for your life to be there. So there too, the name of the Holy One, blessed be He, will come. The name of the Holy One, blessed be He, will give you a blessing. There too, there will be D and adherence to the Holy One, blessed be He, everywhere." Rabbi Yitzchak said, "To the heads of the people, a rejoicing That evil is not enough, that the opposite is his desire to distance himself from the Holy One, blessed be He, that's one thing, but he says that the moment he distances himself from the Holy One, blessed be He, what happens is that he sticks to the other side. You have to be attached to something. It's like this, as you will see in this world. You will see. It's in your senses. You can live without believing in anything. No, it's impossible. You can't even say that he doesn't believe in the name, but he believes in his money, believes in his power, believes in his doctor. I know, he believes in money, believes in his wife. Everyone must put their faith somewhere. He must, but without that, he can't. So he says, this is what happens the moment he distances himself from the Holy One, blessed be He, he doesn't stay in the air. He sticks to the other side. These are the two things. So God says, no, no, they go together. Or if a person's desire is to stick to the Holy One, blessed be He, then God really really sticks to the Holy One, blessed be He, to holiness. And then the Holy One sticks to him and then saves him from all the evils in the world. Or, God forbid, the opposite. Or he sticks to the other side. And don't think that it's far away. Yes, it's not far away. I'll give you an example. The Zohar says, The Holy One is hard to understand. I'm not saying no, but the Holy Zohar says that there are five types of Arabs. What is the fifth type? There are the heroes and all of the Amalekites. And this is the intention, as we discussed with the Torah. It is the Gentiles. But apart from that, apart from four types, it is the Gentiles. There is one type, which is a religious person with a kippah and everything. But what? But what is not for the sake of heaven? So the Lord says in this also in the ark? Yes, you need to know that in the ark? So he sticks to the devil. Why is it not for the sake of heaven? So what is it? For its own sake, a tower was built for us. So says Rabbi Chaim Vital. What do they say? Let's build a tower for us there. Let's build a tower for us there, like in the days of the voyage. What did they want? They wanted a tower to answer there. So all the yeshiva they build as if for their sake is difficult. These are difficult things for their world. I'm not saying that, but it's not. I'm saying that Rabbi Shimon says that. As if he says, this is what he found. This is the situation. Therefore, you need to know things in depth. In the depth of things. If you supposedly don't want to stick to the name, then Bar Minan, where do you stick to another straw? But I'm wearing a hat and a cape. You know, this is the suit of rabbis. What do you want? Says it's not related Not related to the suit Not related to the hat Not related to the beard Not related to this Not related to anything It's related to the essence and the will If the will is not there then it's not there Point is something strange This is Rabbi Yitzchak says Rabbi Yitzchak says Where is your will In the divine assistance You have seen what is written in the Torah that Abraham our father came to buy the grave for Sarah from him What does it say to my sons sin If there is If there is your soul to his son Ephron ben Sohar As if you turn to me Ephron ben What is your soul So Rashi instead feels in difficulty What is your soul Meaning your will If you want then turn to me Ephron ben Tseva I will buy the grave Why does the Torah have to say The Torah does n't know how to write your will It has to say your soul What is the point here My holy head tells you Listen well Your soul is the will According to the will I understand what your soul is It is comfortable It goes together If now your will is true To cling to this name The soul is holy It has holiness Because the Holy One Blessed be He clings to you Why because you want You want So He also wants So He goes Together, but if the mind is the soul, because it is the will, the mind, you know, seeks lust, seeks all kinds of other things, then the mind clings to another strata, this is Rabbi Yitzchak, something amazing about it, Rabbi Yitzchak says, "Imagine, I will give you a blessing from Moses, I will give you a blessing from Amram, he clings to the Holy One, blessed be He, what came out of him, Moses, this is the result, the result of the attachment, the fruit comes out, what are the fruits of Amram, this is Moses, our Lord, and the Holy One blessed be He, he never removed His Shekhinah from him, never removed the Shekhinah from Moses, there was no such thing, Moses one day he arose, the Shekhinah is not with him, there is no such thing, you know what a whole life is, a whole life, there is no such thing all the time, if you ask, but how from birth, how can it be, how can the Shekhinah not be removed from him from birth, say, wait, I am a tefillin brother, I know that he will start doing mitzvot, I don't know that you will wait for him to grow up, how from birth, this is what we learned in the previous lesson, if you remember the Zohar, Moses said something great, because his soul was sanctified, sanctified and honored. His aunt also consecrated together, so supposedly the Divine Presence was with them in bed when Moses was born, it was as if in the production of Moses that Moses conceived, so the Divine Presence was with them, and then Moses conceived in the holiness of the seed, exactly. That is, the Divine Presence was from the first moment, from the first moment that she conceived, in Yochabet, from the first moment until 120 years after he left the world, Moses, our Lord, the Divine Presence, no, no, it did not stop being with him, thanks to the holiness of Amra and Yochabet. This is what the Holy Zohar says. Therefore, this is what it says here: It was defiled with him. You can say, no, not thin. You know, not thin. This is not accurate. Oh, it was not defiled with him. No, he means that Moses grew up and I did not defiled him. This is literally what from the moment, a moment from the city, from the first moment from the city. The Divine Presence, the Divine Presence, yes, the Divine Presence was there. This is what the Zohar says explicitly. This is the holiness of Amran. This is what it says. He was consecrated. He was worthy of Moses, and the Divine Presence touched the ears of the children With him always and therefore he was blessed as I will be the part of Amran, I will be the part of Moses and therefore he says as if I will be the part of Amram and I will be the part of Moses this is the commentators say what is this what what is the meaning as if this is it was convenient because this is the holiness of Amram brings Moses so Moses is the continuation this is the continuation of the adherence this is the result of the adherence therefore I will be the bed of Amram and Moses is the same thing this lay down I will lie down these are both so you see from here you see from here this matter that a person needs to be adhered to you need a minute and you therefore Moses came our Lord and said one sentence and you who adhere to the Lord your God all of you live today what is life this is God living this understanding this is the light of understanding you want the light of understanding you want the light of holiness and you who adhere you need to be adhered to the Holy One blessed be He with him how can I be adhered to the Shekhinah where do you know how is this one will tell you but what does he repent at an age at a certain age unknown you know each with his own story which parents where where is the head Theirs was and all, he will tell you what you want from me, so what do you tell him? This is the will. Rabbi Yitzchak says, "You understand, therefore Rabbi Yitzchak came after what we said, which said, that he should be sanctified, and therefore what came out came out for you. Rabbi Yitzchak says, "Without this will, do not worry at any stage, in any situation, in all that a person repents. Put in the will, and with the help of God, we will be established in the truth, and you who cling to the Lord your God, all of you are alive today. Amen and amen."