נתינה מצילה ממקטרגים/זוהר בא 10/רב דניאל בניזרי

Kind: captions Language: en With the help of God, may God bless us, we continue in the Holy Zohar, Parashat Bo, page 34, page 1. Where we came from, we came to Rabbi Shimon bar Yochai. Rabbi Shimon bar Yochai came to disagree with Rabbi Abba, Rabbi Abba, what we saw from God that the days of Job were a test and all, just like we have learned so far, according to Rabbi Abba. Now, with the help of God, we will learn the perspective from all of Job's suffering, the perspective from Rabbi Shimon bar Yochai, may God's peace be upon him, may his right protect us and all of Israel. Amen and amen. Rabbi Shimon said, then he came to disagree with Rabbi Abba, who said that the days of Job were a test, just as it is written, "My Lord, the righteous one will test." This is what Rabbi Abba said. This is the verse in King Solomon, where the Holy One, blessed be He, tests the righteous one. He tests the righteous one. And He says, "He is the one who tests Job. The test is the one that Job had. He says to him, "He is holy, he Shimon bar Yochai Job was something different from all the righteous. You are right. The Lord is the righteous. He will test in the order of the trials of all the righteous. All of this is fine. Rabbi Shimon says to Rabbi Abba. I agree, but there is something different here. So Rabbi Shimon is going to teach us what the change is. What is the change in Job's suffering? I have been tempted. God tried Job. It is written. God tried Abraham. God tried Abraham. Okay. Tried. This is Abraham. This is all the righteous. All the righteous. This is in the sense that God tried Abraham. But in Job it is not written. It should have been written in the verse. And God tried Job. Rabbi Shimon says. It is not written. How much is written. And God tried Abraham. This is not written in Job. As it is written in Abraham, he says. And as we see, that Abraham with his hand offered to the people. He spoke about the holy, blessed be He. What is the meaning? Rabbi Shimon says. Pay attention. Abraham with his hand offered his only son to the Holy One, blessed be He. And Job did not withhold anything. And Job did not give anything of his own free will. Rather, Satan took from him against his will. What is the moral? What a difference, what a huge difference, says Rabbi Shimon bar Yochai Abraham our father, with his own hands, he came, he gave to the Holy One, blessed be He, all the time, only he gives to the Holy One, blessed be He, what a virtue is this, who understands what is written here. I tell you, this is a huge secret, this is a huge secret. Does a person wait, as if, as if, someone takes from him by force or not? Does he give of himself all the time? He searches for how to give? Do you know the difference between a benefactor and a benefactor? Charity is because they knock on your door. A person cries for you, good for you, oh my God, you do him a favor. You do him a favor. You put your hand in your pocket because he cried for you, and for that, he cries for you. He is in debt, and that's how it is, and he cannot marry you. After he cried for you, you give him something. This is strong benefactor. A benefactor is not like that. You go and look for what is soft. What is soft? This is a sed sed sed, not preparation. Looking for something to give. And he also gave to the Holy One, blessed be He, by shaking his hands. He is ready to sacrifice his son on the altar, but Job waits for Satan, as if, who takes it by force, saying, And why did these people leave for the holy place and nothing? Oh my, what a blessing from Rabbi Shimon bar Yochai, peace be upon him, says and did not convey to the Holy One, blessed be He, nothing in the bed of his sons because he did not offer on the altar like Abraham, he is not a veil as it were, they took him by force, they took him by force, no, he is a veil like Abraham, and these people came to me and were not told and were not told, no, they did not tell him to take his son and offer him an offering to the Holy One, blessed be He, a flag that is too small to carry, because it was clear to the children of the Holy One, blessed be He, that he would not be able to stand it. You understand, it was clear and known to the Holy One, blessed be He, that he could not stand it. Therefore, he did not ask him, therefore, and I asked him, perhaps, with divine assistance, I say that in a few days, Hanukkah, with divine assistance, I say, this is directly related to the light of Hanukkah, and why is it that the Hasmoneans, they are not kings, they did not bring anything, they took the initiative from themselves, from themselves, they wanted to give to the Holy One, blessed be He, from themselves, that is why they came in a handful, a handful of people, a few There were five sixes, they did not reach the number of Rabbi Yochanan the High Priest and his sons, how many five sixes sevens and they fought against the Greeks, it was a tremendous dedication, they gave, they gave, so Hanukkah was born in giving, they were ready to give their lives to sanctify Hashem, they were ready, therefore the light of Hanukkah was born, and they succeeded in bringing the light that was hidden in the menorah, and we continue this light in the Hanukkah candles, so you see that in that they gave of themselves, they were ready to kill, but to bring the light, and therefore, it is written, "If impurity is permitted in the public, what do you need to purify yourself now and make new oil? Why would you suddenly take oil only for ten? Because impurity is permitted in the public? The whole public, at least the majority of the public, more than the majority of the public, were impure because of the builders on you. They could light with regular oil. They did not want to. They did not want to. What is all the dedication, and we light with impure oil, even though it is permitted, they do not want to? The Holy One, blessed be He, performed a miracle. What is this miracle? I agree with you. You gave yourselves. You gave yourselves. I also agree with you. I will give you a miracle, and therefore it was a miracle for them to order the oil jar. It turns out that all this light of Hanukkah was born because of the dedication of the Greeks. Because of their dedication, the Hasmoneans say, yes, the Hasmoneans. Yes, the Hasmoneans. Sorry, the Hasmoneans. Because they fought against the Greeks and did not give me anything for the sake of the Holy Spirit. So Job supposedly did not give him anything, and Tamar did not give him anything. Why? Because he was poor and began to live because it was known before the Holy One, blessed be He, that he would not stand the test. It was known to the Holy One, blessed be He, but you will deliver him in a targa. Therefore, he delivered him in a censure. That is, there is a huge secret here. Someone who supposedly does not initiate things supposedly for the honor of the Holy One, blessed be He, strives for his honor, etc. So supposedly they are forced to censure him. A person is better than him than him. Nelini's name seems to be the same. That is, what a person wants is his comfort, a problem, etc., and he does not want to do anything, he does not give, he does not give, he does not give, supposedly of himself. But if, God forbid, they take him away, then what will he do? Then he says, he says like Job, he said, he says a verse of faith, my Lord gave, my Lord took away! My Lord's name is blessed from eternity to eternity. Okay, then he justifies the judgment. But Rabbi Shimon says, why are you waiting for this? Because as if you were to wait, as if you were to pull the man by the hand of the slanderer. Because you will see that there is no man on earth who does good and does not die. There is no righteous man. I said, "A man is written, "There is no righteous man on earth who does good and does not die." There is no such thing as a righteous man. Every righteous man also has his own sins. Therefore, the slanderer is always here. He is available. So that the man does not give up before the slanderer. He will give to the Holy One, blessed be He, and not take. He will give, not take. Perhaps I say according to this. According to this, you will now understand something profound. Why? Because we talked about this earlier. Before I started the lesson, we talked about the matter of the prohibition that prohibits the Harizel from using Kabbalah to make all kinds of amulets. Of practical Kabbalah that you know that there are holy names that you use angels and so on, these are real powers that work, so why does Rizal forbid? Why does Rizal forbid? And why, God forbid, a person is fine. It works. He will benefit from it. But later it takes revenge on him. Why did it happen? So I say according to this principle that Rabbi Shimon bar Yochai teaches us. I think this is one of the sources. I once said in the Sisita Deshmia to explain this severe prohibition of the Rizal because it takes revenge on a person if he uses these powers of practical Kabbalah, of amulets of all kinds, etc. And why does he say that here lies this principle that supposedly a person wants to take, not give. What is the longing? In fact, you say, I am opening a business. I want him to become a millionaire in a short time. He will earn well in a short time. So there is no problem. What are you doing? So you want to take from these powers? What are these angels? From these holy names? Use them for personal pleasure. What is personal pleasure? Earn. So you are where you are in giving and taking. You want to take. You want to take. So what happens in the end? What exactly is written about Job is happening, that the Holy One, blessed be He, supposedly, what does morality do? He delivers this person into the hands of the critic. So if he delivers him into the hands of the critic, and therefore, they take revenge on him, because of course he doesn't get out of it. The greatest righteous man, because he has it now, he enjoys it, he has what you call it, he touches the matter, he wants to profit, but what is not true, the true righteous man, and this is me. I loved the sentence that the son of the Chofetz Chaim, peace be upon him, said. He said a very beautiful sentence, and you will understand this. The difference is that the Chofetz Chaim says that people say that a righteous man decrees and the Holy One, blessed be He, fulfills. This is how the son of the Chofetz Chaim says. But father, who is the father of the Chofetz Chaim? But father would say, no, a righteous man decrees and the Holy One, blessed be He, fulfills. No, the Holy One, blessed be He, decrees and the righteous one, fulfills. This is how the Chofetz Chaim and his son mentioned this sentence. What is this? I enjoyed this sentence. It exactly goes hand in hand with the Arizel method: you come to give, you are not here to take. If you come to take, then Bar Minan, Bar Minan, accepts all the critics. On the head why do you need to give something give give a person wants to sleep not even half an hour you took half an hour out of sleep for the glory of the Holy One blessed be He it is called that you give give simply a person now has earned he says how much he earns and yet pushes himself on some tithe some something for the glory of the Holy One blessed be He this is this is a lot it is not things big things now he can bless the blessing of food in three minutes does not sit opens a siddur takes him seven seven minutes you know what it is instead of two three minutes seven with the help of God we will have a new blessing of food Shaarei Chesed with the help of God this will be what it is what is what a beautiful paradise beautiful paradise a person for 10 minutes blessing of food may his name be praised it is called that he gives because really he can finish it in two three minutes but does five minutes six minutes tell me here 10 may his name be praised it is almost the blessing of food of the kabbalist may his name be praised very beautiful very beautiful I mean it is called giving it is called giving and then this is what the Chofetz Chaim says if you give then it prevents it prevents the precursor from coming upon the person what This is the most amazing element that Rabbi Shimon bar Yochai teaches us, and he has explained the record and the judgment of the Holy One, blessed be He, what is meant by this that is not in the hand of the one who criticizes for nothing? There was only punishment from the Holy One, blessed be He, for his sin, and that judgment was quiet upon his watch, and this judgment was waiting for him, waiting for him, for Job, and the Holy One, blessed be He, he was the one who criticized the judgment of the Holy One, blessed be He, regarding Job. We have already said this. You remember, we said that he was one of Pharaoh's three advisors. It was Job, Balaam, and Job. What did Pharaoh advise Pharaoh? Job told him instead of killing them, take all their money. The taxes that were imposed on them are taxes. All the taxes will buy them. After they have no money, you will rule over them. And Pharaoh loved this advice. He did it. This is the advice of Jethro. Therefore, the Holy One says, "You forgive Job, forgive him." This is the advice of Job, and therefore Pharaoh loved the advice of Job, and therefore it is written in the Zohar, "Oh, you give advice to take the All the money and control over him, so he gave permission to Katrag to do the same thing, to empty him of the money and control over him, only his soul is preserved, as if to keep him alive. And he told Wood one thing that is why he happened to receive someone wrong. This is because he was a reincarnation of trouble, but we explained this, we didn't explain that it wasn't enough. We already explained this in the previous lessons. We said it's true that he is a reincarnation of trouble, right, and needs to be corrected because of idolatry. But if a person is righteous in reincarnation, even if he comes to correct another reincarnation, if he is righteous, then then the correction is done more gently, much more gently, really gently, even though here because of the bad advice he gave Pharaoh about the people of Israel. Therefore, therefore, he had to do it with a hard hand, with a hard hand, because of the bad advice he gave Pharaoh. This is what Rabbi Shimon says from the point of view of the father, exactly. So, but the reincarnation is correct, he corrects, but there is a possibility of correcting the reincarnation with a sweet way, how he takes it upon himself with love to do it properly, like the story we told with the Arizel, with that person who was suffering from alcohol. Rizal said to him, "What do you want in the previous incarnation? You ruined my life. Now this is yours. This is the correction. He accepted it with love. Because he accepted it with love. He was upset that his wife was good to him. Rizal said to him, "No, don't worry. You have the correction. Why? Because you accepted it with so much love. You were willing to give yourself up to correct what you did in the previous incarnation. And she was willing to do it. Now it's okay, even if she's good to you. You made the correction. It's a miracle. It's a huge foundation." So he says, "And the Holy One, blessed be He, has raised this judgment to condemn Job. It's written, ' Your heart's guilt is on my servants. Job.' What is this? Your heart's guilt is on my servants. Job. It's like bringing the catrog. The catrog. The great catrog. Eliov. Now Rabbi Shimon A says, "Come on, let's explain." Now he wants to preface it. So, an introduction. To explain what Job's sin really was, apart from what we explained with Pharaoh, that he advised him, and so on. We saw this with Rabbi Abba. We saw this in the previous lessons. But Rabbi Shimon now wants some kind of introduction. On the page. On the page. Job's sin says, "Open and say, this is a novelty, as if Rabbi Shimon's "Open and say, this is Rabbi Shimon's saying, "It is written in the verse, "What is written in the verse, "And at the end of days, and at the end of the earth The name or not or Rachel or Leah or Rachel gave the name even to the slaves in the slaves in the slaves of Zillah Bilhah and Zilpah is the light of Rachel. Maybe they gave the name each according to their own interests. The first time that Jacob intervenes, it is with the last son and his beloved and Betzet because she died, she called him Ben-Oni. He says, "Why all of a sudden, Benjamin? What is Benjamin? The son of the right hand? So this is the right hand. The right hand means the Divine Presence because the Divine Presence is the Son of the Divine Presence. So this is the son of the Divine Presence. So he says, "Why is it? Why is it? The right hand is the Divine Presence because it is a lower sphere in the world of nobility in holiness? So since it is in the last sphere of nobility, he says, "And we will approach the end of days." And we will approach the kingdom of the skin. So the end of days is the kingdom of the palm tree of the peel, which is called the end of days because it puts an end to and returns to the days of a person. You understand what the difference here is enormous. Therefore, go to the oven to the end of the right hand. This is the kingdom of the Divine Presence and not days because days alludes to the days of a person who lives in this world. So in the so-called kingdom of the peel, the kingdom of the peel is its name. An end is what puts an end to a person's life. God forbid. That's why it's called the end of days. This is the kingdom of the shell. But the kingdom of the holiness, which is the Shechinah, which is the last circle of nobility, this is the end of the right hand. And indeed, we have already interpreted what the Holy One, blessed be He, said to Daniel. What I brought earlier, the verse in Daniel is in chapter 12, verse 13. In the book of Daniel, it is written, "And you go to the end." And Daniel said to the Holy One, blessed be He, where is the end? To what end? Daniel asks the Holy One, blessed be He, which end do you mean? The Holy One, blessed be He, tells Daniel, "To the end of the right hand or to the end of days, whether to the side of the holy place or to the side of the shell." Until the Holy One, blessed be He, told her, "To the end of the right hand, to the end of the holy place." Then the Holy One, blessed be He, tells him, "Do not be afraid." But before the Holy One, blessed be He, told him, "To the end of the right hand," then Daniel was afraid. He was afraid. What end? The Holy One, blessed be He, tell me, what end? If it is days, bar Mind, because it is of the shell. And if it is Right okay but he was afraid and David was timid and said says David was also afraid of this therefore David was afraid and said to the Holy One Blessed be He inform me Lord summer and the measure of the day what is it what is the meaning inform me at what end what is summer at what end am I divided or to the end of days or to the end of the right if my division is in holiness or God forbid in the shell as written and here it is written in Daniel and not forgiveness and Ken so Daniel told him to the end of the right at the end that it is holiness as it is written in the verse but here with Cain what is written and God forbid in the end of days you see what is written here in Cain says Rabbi Shimon and from the end of days and not the right stem is that it is attached to the end of the shell of the shell it is attached from Cain and so if you accept my sacrifice therefore you will not accept the sacrifice as if what do you want what God forbid he approaches he attaches to the kingdom of the stem of the shell so how does he want the sacrifice to be accepted therefore you will not accept the sacrifice says Rabbi Shimon because he says that it was not from the side of holiness D Master Achra Abba For all our sacrifice was from a different satra and there was no part of holiness in it. He says nothing of holiness. Therefore, it was not accepted. And on this Rabbi Shimon says, "Look, look, what is written, and the Levite also from a different satra? What is it? What is it? What is it? Cain? What is it? Cain also brought forgiveness. Abel says, "What is it difficult for him? It also came to include. So what is it? What is it? What does this also mean? It is a lie that comes to include the sacrifice of Abel among us. The meaning is that even among Abel there was a part of the satra? The sacrificial animal for holiness. In his smell, his voice. All our sacrifice was offered to the Holy One, blessed be He, alone. And its essence was its sacrifice for holiness. In his blessing. And the essence of the sacrifice was to the Holy One, blessed be He, from Abel. And they became a satra? And the Holy One, blessed be He, gave a small part of it to hide. As there is no mission of the goat that moves on Yom Kippur or the last days, so this too, the Holy One, blessed be He, brought to hide another. But the entire sacrifice of Abel was to the Holy One, blessed be He, how many dates and forgiveness were there? The meaning is that he sacrificed something that only He offered his milk on the altar, what is the meaning of the law of the sacrifice of peace, from which there is also a part for the rest? Therefore, why is it called peace from the word peace, peace to the altar, peace to the priests, peace to the owners, and also to the other side? He did not offer a burnt offering that was entirely to the Most High, therefore his offering was accepted, as it is written, "And the Lord will save us from Abel and from his offering." And so its essence is a servant from the end of days, a lean, thin Ayumo what does it mean that they had feasts every day at home in one of the brothers' houses every day every day today what are you what are you putting on the grill we will come to you today tomorrow tell me what are you doing good we will come to you tomorrow and so every day they had a feast and sent and called their three sisters to eat and drink with them so they also called the sisters to eat with them at the feast and they went around the feast days and when the feast days were over and they wanted to start the feasting order again as before what does it mean they finished the round now each one did one day what do you put on the grill like this now they finished the round what do they do because all their days were holidays and holidays and at the feast in general a day of rebuke who lives in the feast of every day is found rebuke and she will live but and he could not harm Job from the word of God and the devil said to the Holy One blessed be He what is this rebuke for him for his house and for all that is not around as if you had made a fence around his house to prevent the thunder from coming near him you blocked you blocked the one who comes near to come oh you blocked and you yes that is it Because in the previous interpretation that we discussed, the meaning of the tractate is that you made him rich, you understood, but here in the second interpretation, you said that you made a hedge of sugar in that no one can come close to Job to harm him, you cursed him, yes, you protected him, this is the second interpretation. The first interpretation was that you made him rich in the second interpretation. This is that you forget about him, you protect him. What does Rabbi Shimon say? Rabbi Shimon said, "The world is divided at all about me, and Job never gave a part at all to Setter Achre. He did not give anything to Setter Achre. This is the meaning. I said, "And there are burnt offerings, the number of all. He always sacrificed only a burnt offering, the whole thing to the place of the burnt offering. The burnt offering was removed to the altar to the altar. So it is up, up, to fix the upper worlds and to throw it away. It was divided to Setter Achre. And it was found that it gave a part to Setter. It did not give. It is a great secret. Therefore, the last water. Therefore, the city is despised. Therefore, a person must adhere to the commandments of the despised. They say that even their part will be taken. They will shut their mouths. Sealed. Satan and do not urinate on us. Poor, full. 12. Live, if he gave a part, Elster, brother, could not, could not approach him, for example, like Ken, if he were to Bringing wholesome offerings instead of burnt offerings, he will bring wholesome offerings and all the offerings from the Lord, and everything that the devil took, he took himself, he took by force, and what did he do to the holy people, bless him? Then if you say, then why did it hurt the holy Job, blessed be he, after he gave him all the time, says Rabbi Shimon Adel of the 12th century, if if he had given a portion to another saint, he would have turned his back and gone away from his sanctuary, Satan would have made a way and would have gone away from the sanctuary, and the saint would have given a portion to the gods, to the gods, and the side of the holy place would have ascended higher and higher. Satan stops because you do not give him a portion, give him a portion, all the holy place ascends and he goes with his portion, saying, because it would have been made a supreme uniqueness, etc. As it is written in the prayer, because prayer instead of sacrifices was to unite the holy in its fragrance, it would have united the holy one, blessed be he, and the Shekhina, and he is to serve. Yes, he did not do it like that, and she gave her, she gave her, she gave her, blessed be you, blessed be you, good in the law, therefore he had no choice, he had no choice, the holy one, blessed be he, had no choice, there was no choice but to hear, as it were. The critics would not have finished this passage of Rabbi Shimon and said and said like this how much he interpreted to generalize what he meant Rabbi Shimon continued his words and said that under this how much he interpreted and generalized good and evil. Look at what is written here, like Job separated and separated between good and evil and did not include his sacrifices of the good that is the Holy One, blessed be He, with another secret, because he thought that it was not appropriate to give a part of holiness to another. Thus he thought, saying and Dan and Gabna the Holy One, blessed be He, in the same thing, Job for good gave him good and without any evil at all. Therefore, the Holy One, blessed be He, always gave him good and her daughter bad and he had only bad. Why did he give his share and distinction to good? Because he pretended to be a man to know good and to know evil and to distinguish a person from good and in his time, this means saying the Holy One, blessed be He, gave him only the good after that, God forbid, only gave the part to the series, but after that he returns to good, therefore Rabbi Shimon says why do you do this, his part, you cannot take from him, this is called a part To conclude, if there are complete ones, which is peace, it makes peace between everyone, and therefore there is final water, so there is a person who is truly attached to the commandments of the Holy One, blessed be He, and does not disregard any commandment, because there are parts that go as if secretly to shut their mouths so that they will not be able to criticize, oh, with the help of God, so let's stick here and tomorrow we will continue because there are more things about Rabbi Shimon, blessed be He, forever. Amen and amen.