דברי רבי אלעזר/זוהר ויחי 125/רב דניאל בניזרי

Kind: captions Language: en Deshmia continues the Holy Zohar, Parshat Yechiyim, the lesson for Eliu, the soul of Yoad Ben Tali, the Lord will rise, his blood, the spirit of the Lord, rest him in the Garden of Eden, he is in all his name, in all the heats, need! Souls are bundled in the bundle of life, and so be it, and we say, Amen, they are all those who were murdered, the sanctification of God is called holy. So with the help of God, we study the Zohar for Levi, the one who was killed, Rabbi Elazar began and said, "And he is in one, and who will restore us, and his soul has perished?" And he says, "Ayub in chapter 23, verse 13." Today, we will study this verse in Job. Rabbi Elazar, the son of Rabbi Shimon, will interpret for us the verse in Job. So what is the meaning? And he is in one, and who will restore us, and his soul has perished?" And he says, "Then the meaning is clear: in one, we will restore our soul." The intention of the person is right. The intention is the inner will. He dares to do what is right. What the soul wants is what it does. For example, if the soul thinks all day long, just like an example, yes, it thinks only of making money, then you will understand what the soul of a person is. It is only money. Now, this is the engine. His, but if a person, for example, constantly wants Torah and mitzvot, then his engine is the Torah and mitzvot, etc. And so on, the path, if it is lust, then it is lust, etc. But here we will see the simplicity of the verse according to the Zohar, according to the secret, according to Rabbi Elazar. Rabbi Elazar began by saying, "And he is in one, and who will restore us? And his soul will be amazed and will do it. This is the highest correction that we said that he is. This means that the Holy One, blessed be He, who is called the Face, this is the highest correction. He is all one, and He is separate. Because you would be mistaken. This means that this verse speaks of the Holy One, blessed be He. This is how Rabbi Elazar interprets it. He is all holiness, one holiness, and one uniqueness. There is no separation in him, and there is no separation and the grasping of the externals, as in the kingdom, which is the lower face in the world of nobility. This means that in the face that is called the Holy One, blessed be He, the grasping of the externals does not belong. The grasping of the externals is only in the lower face, in the face, in the lower face, which is the last of the world of nobility. It is written, "And a river goes out of Eden to water the garden." So it is written. A river flows out of Eden. What is written in the Genesis parsha that the river flows out of Eden? This is the meaning of Eden. This was the lower Eden. So from the lower Eden there is a river. Where is the entrance to the lower Eden? This is in Hebron. This is in Hebron. So what is the meaning? What do you have? A physical entrance? The Lord says that the rains connect with the spiritual and then purify and then purify. This is not something. God forbid. You tell me that now the lower Eden is underground. God forbid. What are bunkers of God? To distinguish a thousand differences. Bunkers of the devil. As if underground. Certainly not. God forbid. To think like that. God forbid. Of course not. So the Lord writes that the spiritual connects with the physical. It purifies. It purifies. But certainly the lower Eden is entirely spiritual. And even that is about 60 times the size of the earth. The size of the earth and does not take up space. So what does that mean? It is entirely spiritual. It is all spiritual. So it says that it is written. So it is written. Yes, I went back a line. A light comes out. From the garden of Eden, the garden of the kingdom, and from there a mule, and there were four locusts, what is meant by this? The kingdom called the garden separates and four heads come out of the camp of the angels, which are a secret. The ox under the kingdom is in the kingdom itself, which belongs to the matter of separation. What does this mean in other words? This is talking about the worlds that open under the kingdom, so the kingdom, we said, we are talking about the kingdom of nobility, so this is like this, this is the last degree of nobility and completes from its name, separating the worlds of separation. What is the first world called the world of fruits, which is creation? So it comes under the kingdom, this is what is written here, and there were locusts, there, meaning this is what is the worlds called the world of separation, and therefore it is written simply, and from there it will separate, from there it separates, from there it separates, what is from there it separates from the kingdom, and it is called from there it separates, and there were four locusts, four locusts, meaning under the kingdom, and these are four directions of air, these are four heads, four heads, these are four directions of air, as in the sea of ​​Solomon, which was four, four groups of A of the Lord, which were of this ox, of the ox that was occupying The sea is four groups, it is four directions of air, each direction is three, three heads behind, behind her house, behind her, they are all facing each other, in the back of her house, but but but the heads were in the direction of three heads in the direction of the east, three in the west, three in the south, three in the north, this is the four directions, this is the direction, and from there the separation became four branches, this begins the world of separation below, the world of nobility, and even on the back of religion in the lowly, and even though there is separation in it, but look, every word, one whole, when I looked, it will be seen that all the faces of nobility, including the kingdoms, all rise to be one unity, and why, because the world of nobility is called the world of unity, the world of uniqueness, this is called the world of uniqueness, and this is for the future to come, for the future to come, everything was annulled in creation, creation, action, what remains, the world of nobility is the world of uniqueness, because there it is written: No evil shall come, no evil shall come, everything is there, complete unity, and therefore when you reach the world of nobility in prayer, you need to do the prayer in a whisper. Why in a whisper I don't talk about the return, you are already in a higher level, higher, but in a whisper it is supposedly like the level of the kingdom, so you need to whisper to you, why is it written every minute, every minute silence, this is what is meant by this verse that says about the nobility that everything is quiet, where it is quiet, but even though we said that there is a difference between this and the kingdom, in that there is no separation, and in the kingdom there is a little separation, with all this, the middle Leah d Yuvala is the supreme correction of the understanding that the delusion was corrected by her, she lived on the tesser, it also stands on twelve degrees, like the kingdom that stands on twelve, and this is called a piro in this, how many times do you say to the world, Lord, your word is established in heaven, how many times do you say this, why 12 because we have 12 faces, this is what he wants to say, wants to say that each and every one is divided into 12, so the kingdom is also divided into 1, some 12, 12 tribes, etc. But all all all as if you have 12 general faces, the spoils of the world, but every face and face And also the kingdom is divided into 12 faces, this is what he says to say, so that's why this is this matter of the 1st, 12 tribes, 12 months, because the months are in the kingdom, so all this hints at the 1st, the faces of the upper worlds, this is the number 12, he interprets and says, and even the two-headed ogveb, and even though Zem is only one face, and how do you find twelve examinations in it? Here is what Rabbi Elazar is going to interpret now, how did you come to the heart? I already said the conclusion that this is the Harshash, the Harshash writes, saying that each examination and examination is divided again, even though it says that for example you say 12 faces, but each face of the 12 is divided into 12, and each of those that was divided into 1 will be divided again, and the sum will be infinite, exactly. This is what he says. These are the words of our Rabbi Chaim Vital. This is called "until infinity." This is what this is, this is the wonder. This is what this is, this is the divide, this is the divide, this is the wonder. Yes, this is true, this is the wonder. Yes, because one is built from the other. That's right, this is what he says, and this is what he said, this is the one that will complete all. Secret in secret and in secret says this is the one face of this complements each side of the world's sides on this side and on that side that each side will have one examination itself for the purpose of leading the world, we already have six examinations there, dust in it and you are ans sterin alain tesser bo these are the upper examinations of this are twelve examinations of each one he added to my friend because each one accompanies his measure to his friend generalization from this maybe maybe we need a little so introduction a short introduction to understand what he is going to explain here Rabbi Rabbi Elazar Rabbi Elazar son of Rabbi Shimon and here this is the source this is the source of the Harsh because the Harsh many times he revealed and did not tell us the source so we need to investigate we need to investigate and search where the sources of the the the the the you call that of the Harsh because he says that he learned only from our Rabbi Chaim Wittel so all his sources from our Rabbi Chaim Wittel the distinguished disciple of the Hari Zell but what but what are the things that he brings but all the words of the Hari where is it from the Zohar so even if you say that what the evil one brought is from Mari Zell but the Harizel also needs to bring to us now How and deceivers this supposedly has a source from where in the Zohar because everything is from the Holy Zohar now here what is it about what is it about and we will understand now that we have found the source of this thing it is called in the words of the Harash generalization and connection what is generalization and connection this is the world of correction i.e. like this separation what is separation a. It is written that a man with lust so says King Solomon a man with lust it is written asks to be separated asks to be separated meaning he wants to be alone a man who wants to be alone and takes a position for himself alone all the thing alone all the majority of the horse as they say all society most society like this not this is mine this is mine this is the echo all these matters it comes from this matter of of of of separation of separation that is before the correction i.e. separation is the violation of the correction now what is the correction generalization and hardening so just c let's say an example yes this is very what I am saying very important to understand this passage without this introduction you will not be able to understand what he is saying i.e. what is it what is meant before the correction each for himself if you say I now have the crown number the crown number has 10 Faces This is the end of the year but it is related to wisdom No nothing is related to wisdom in the wave It is the refraction No yes true that is what caused the refraction but not a big Yes no big I just said an example as a crown but its name was not a refraction Not a big but for example what is the grace already the sefirot are lower Of course this is what caused the refraction Exactly this is what caused So everyone in Now what is generalization and connection For example I will give an example Yes comes to the sefirot of the crown I tell him your root sefirot that this is a crown of a crown It stays with you But all nine I divide them into all the sefirot So what is it What comes out It turns out that the wisdom of the crown becomes a crown of wisdom The understanding of the crown becomes a crown of understanding So let's go So the root sefirot remains in the crown All nine sefirot are divided into the diameters of all nine sefirot As if a crown of wisdom Crown of wisdom Crown of wisdom and so on So the crown of wisdom It was wisdom of wisdom Crown of wisdom Davina it was it was the wisdom of the crown, the crown of kindness it was the kindness of the crown and so on like that now where now where will the crown receive all its nine sefirot so they simply say all the diameters of the nine sefirot is the crown of wisdom the crown of Davina what they had goes to whom to the crown so what was the crown of wisdom becomes the wisdom of the crown but where does the wisdom of the crown come from from the wisdom now in wisdom it comes out that now in the crown which is ten sefirot we have all the sefirot inside the crown of wisdom this is the root sphere we call it the root sphere now the wisdom of the crown it is not his it was the crown of wisdom so here is the wisdom in the crown what is the understanding of the crown today it was the crown of Davina here is the understanding in the crown what is the חכש what is the kindness of the crown this was the crown of kindness here is also the kindness is in the crown um there in the crown there are all the sefirot the same thing regarding wisdom we will leave it the root sphere which is Wisdom D Wisdom All nine sefirot go to all nine sefirot, namely the crown, wisdom Dakhma becomes wisdom Dakhma and after that, understanding, understanding, wisdom, wisdom, right, then it's going to be wisdom, All the shevea that Rashi says about Aaron teaches his son what when what what right that tells him you need to light the menorah so he lights the menorah what what what right that one day he won't light the menorah as if what is Aaron the priest is a high priest I didn't understand what what what does this teach that he did n't change what does what does this supposedly answer something to settle this so I brought another question it is written in the Gemara it is written in the Gemara that a person who used to pray in the tzaz every day in the same place azz then when he passed away you say the Gemara the Gemara in the blessings says you should eulogize him a chassid a anio so I said may his name be praised I pray in the tzaz I will be a chassid and anio what is going on here I am this and this is what it takes to be a chassid and anio yes as if what what I didn't understand how it works why because you came in the tzaz you are a chassid and anio what is this is easy did you get and r is this a question or not like that I asked in the Dashm faction ready every morning in the miracle also fine but that doesn't make you a chassid and anio it is a raise if you brag about people all day even when you Come to Lenz, you can be a great gaven. How do you see? I come first. He comes later. You say it in your heart. It's over. You are pride. What is pride? I am better than the second. You are pride. What is possible? You can be a scoundrel. You can be like, "Oh, how did he come to be humble and pious?" Okay, this is the question. A question. A question. Yes, a question. So according to this, according to this, in the divine help. Like this. If this person has managed to stay in the same place for his entire life because it is written, "All the cage is a place for his prayer. God of Abraham, with his help." God of Abraham, with his help. If he has managed to stay in the same place for his entire life and not change places and not suddenly open another minyan. And what does this mean? He is humble. And know that if he were not humble, he would not stay in the same place for his entire life. He would not stay. He would not stay. Why? Because as soon as the time for correction comes, he will run away. Go. The evil inclination plays. So he hears about the evil inclination. It is the wicked. The wicked are in the possession of their hearts. It is the evil one. The evil one is not. He is not. He is not. He is not. He is not in the possession of himself. His heart leads him. Why? Because the evil inclination is the leader. So the evil inclination seizes his heart. If it is through lust. If it is by something else and then the wicked supposedly hears about his heart then you understand this this this this is called that the wicked are in control of their hearts what is the righteous the righteous their hearts are in control what is the righteous their hearts are in control the righteous he leads his heart he tells his heart this and that and what to do what not to do what to talk what not to talk what you understand so a person who can stay in one place his whole life then he is certainly humble he must have gone through all the trials and he corrected so you can call him a follower you can call him humble because he managed to stay in the same place and he did not listen to the evil inclination say about him that he is a sinner say about him that he did you understand what the Gemara says it is very deep it is very deep in the mind but the moment the moment he changes place it shows that he is unstable he does not correct in order living that I of course living no no no no of course I am talking about that he changes because I do not know because he is caught up in something I am tired of seeing this face you understand you understand surely it is about there is something he gave sleepy day not talking that a person needs to travel is a person going now to overlap that he does not know what he is and ts not da not what what the question is me He talks about sleeping because now he argued with his neighbor, what is the neighbor, the one who sits next to him, so he got fed up with him and he leaves. This means sleeping. Understand that he slept because of a fight, because because he doesn't know how he doesn't get along with the other person. Okay, it doesn't matter. So, but, but, but, this is very important. What we said is that because he stayed and didn't leave because of a fight. So what does it mean? You can say about him that he is poor, that he is a Hasid, that he is humble. You understand. So here is Aaron the priest who comes every day, lights the menorah and does his work every day with the same enthusiasm as if it were the first day. So, of course, this is his seven. Why did he sleep? Because every day now he works on himself. You understand. He works on himself. He remains with the same desire and the same joy to fulfill the mitzvah without being proud. Without being proud. This is the most wonderful thing. And so, this is the matter of integration and connection. You want to correct. You must understand. You must understand. It's not just because you are in a certain place with people with all kinds of people. Not just because there is a part of them with you and a part and parts of you with them. You understand. So a person who runs away is basically running away from correction. You understand. So, he runs away. From the correction, I finish the passage. This is what he says. We, that Tsatari, did not remove the bo. This is what we changed and changed. Here are the words that I explained. Include a portion. And he himself is included in the measure of his friend. You see that the grace, because grace accompanies the heroism from the measure of receiving from him and it is found that he is included from the heroism, as we explained exactly. All the sephiras are included in all of them. The branch accompanies yes to the glory. It is the truth. This is. This is. It can be said. Follows. Follows. Follows. Meaning. Follows. No. No. As if from the word of follow. Not from the word of follow. From the word of follow. From the word that he follows. That he accompanies him. Why? Because the part of eternity in glory and the part of glory in eternity and so on. This means what is the glory that is eternal. This was truly the eternity of glory and what is eternal. Because it was the glory of eternity in it. This is the meaning. Follows. What is followed. Follows. Meaning. Now the eternity of glory accompanies him forever and becomes glory forever. This is the meaning. Follows. Says. And eternity accompanies glory from the measure of receiving from him and it is found that it is included from glory and glory from him and the glory accompanies the foundation. And its measure receives from it and it is found that it is included from the element and the element from it and two as a shield and we found everything together with twelve examinations you understood then all the all the if you continue like this you will arrive exactly exactly at 12 and its body stood on a tresser and the body stands on the on the 1 examinations included in it as the angels stand on twelve the same thing exactly the same just let's finish with the question he asks Rabbi Elazar asks from her body who is the body that stands on twelve examinations of it so he says this is Jacob why is this the glory actually what does he want to say so lego language this is this part called the glory this is called the body this is called the body so enough Jacob it is Jacob who is the glory and the palm it is simply that he is this glory which is called Jacob as we learned there are 10 tribes in this as there are in the kingdom and it is difficult because it is not similar to the kingdom because there are two cattle of the kingdom standing standing under it in creation and it rides on their backs and after all they are twelve examinations without the body on their backs but in this it is in itself it is in itself All twelve examinations are included and where is the additional examination that stands on them and for this the banda then I say then I say how does it work how does it work who is this twelve and what is the body and all then says Rabbi Elazar this is the innovation Rabbi Elazar excuses but Rasha and Gufa Bahhat Kayimah this is the answer what is the answer but it is known that the understanding that is the three and the body of this glory are considered one it is found that the understanding is clothed in the glory of this riding on the twelve examinations in this and therefore in this also it is relevant to say that the body stands on the basis of examinations by the understanding and the word in it and this is what he says and he is in one fleet you need to understand what the meaning is listen this is something amazing you say that you and you say like this I will start now what they say Chazal written Kodesh Barich is Torah and that Chal one is can you explain to me what it is I am the end of three 2 you tell me one I translate what I said the Holy One blessed be He and the Torah and the people of Israel how many it said Chazal one sorry I I I don't I don't know I learned to count apparently I learned to count not apparently so the Holy One blessed be He is one Torah is two Israel is three what are you telling me one is not one what is it one one is z what moment what everything came out of one tell me you understood the question right so how is it this is strong onda this is what is what is one it anda should be one brother no tell me one this is no no not all together one beautiful how how so come listen all human being okay but it is not it does not tell me that it is one human being so you did not understand the question again human being it is like you would say the people of Israel are one so you say a to me one human being thank you very much it is the people of Israel okay you want me to detail no don't detail understand the question you understood so how is it one this is the question how is it one so says says says Rabbi Elazar listen well listen well the problem is that a person goes well according to what he sees right sees with the eyes and the Holy One blessed be He sees with the heart right or not what does that mean it means you you go according to the result according to what you see what you see so you don't see so you don't you don't count him as something else so there is the Holy One blessed be He there is a world and there is a human being when you talk about the world you don't say The world is also the Holy One, blessed be He, and it is also man. You never say that. This thought never crossed your mind to say that when I talk about the flower, about this flower, then this flower is also the Holy One, blessed be He, and it is also man, and it is also the world. This is not in the calculation. Right, says Rabbi Elazar. Listen, says Rabbi Elazar. What you see is everything separately, because you, because you live where in the world of separation, this is the intention, this is the result. The result is materiality, this is the world of separation. Says Rabbi Elazar. Stop, stop calculating things according to the result. A. Frans Konsek. So stop calculating things according to the root. Let's start now. This is the Holy Zohar. Says the Holy Zohar. This is Rabbi Elazar. Let's start now. Let's start calculating the world according to the root. I ask you a question. Before this world was here, where was it? It was together with the Holy One, blessed be He, with infinity, with everything. So when you go back to the root, everyone. If I, for example, just an example, yes, just an example. A. There is no such midrash, but if I tell you it is true that there is one person in all of history, one person who gave birth to countless people, countless people. The souls of one person are not in the Midrash. It is written at most that there was one woman in Egypt who gave birth to 60 thousand. This is Yochabet. This is the mother of Moses, our Lord. Because Moses' soul was a thousand, but more than 60 thousand. It is not written that there was one person who gave birth to billions, millions, right? But when I go to the root of the entire people of Israel, of all the souls that came into the world, if I go to the root of this, it is one soul of the first Adam. That means that in the soul of the first Adam, there was potentially everyone who was going to be born until the end of all generations. Yes, I mean, he was inside. All those who are going to be born until the end of all generations. You understand how many. I'm just saying, billions. But I did n't count. But it is much more true. All those have to be born. What does that mean when you go to the root? So really, everything is one. This means everything is one. Everything is one. This means when you don't go according to the world of separation. You understand. But even when you go according to the world of separation, how do you have faith and confidence in the infinity that is within. Within this world of separation, it makes it one. So once again, you go to the root. What is this? What is this? What is this? Within? Preparation is infinity, it is the root, that is, in order to reach the world of uniqueness, the world of nobility, you must go to the root, always return to the root, you understand, but as soon as you start the calculation from the Holy One, blessed be He, and this is it, then you will not say, you will not reach one, that is why they say that the Holy One, blessed be He, and the Torah, and the offspring are one. This means that I return to the root, which is in the root, really, it was one, after that, it was the, what do you call it, after that, it was the, the creation. I conclude this interpretation, even though it has elements in it, with all of this, it is all one unity, without any detail at all, and what will we do? Here it is, what is the verse of Job? The interpretation of understanding is called, "Who is who?" and "Who will we do?" Who is not a question? This is not a question. We do it. The number complements them, so that it would be appropriate to say that the body that is standing on their backs, so who is it? This is the understanding, because it is the highest face, so always the highest face in value, it is like this, it revives everyone, it revives everyone, just as a father revives his son, and so on and so on. So the verse, so here in the verse Whoever understands this is understanding, this is a great light, this is the light of the Temple, this is the light that King Solomon revealed, so in the Song of Songs he also revealed the light of understanding, that is why he is called on Shabbat, this is the light of understanding, this is the light of understanding, which is at the time of the Temple, so with the help of God, God, we will be granted the Temple, amen.