סוכה מטהרת ומצילה מהכל(1)/רב דניאל בניזרי

Kind: captions Language: en With the help of God, may God bless us. First of all, let us just briefly recall what the holiness of the days of these days is between Yom Kippur and Sukkot. There is a book called Shirat Moshe. Shirat Moshe is the book of the Hatam Sofer. Rabbi Moshe Sofer, Rabbi Moshe Sofer, peace be upon him. He was the genius of geniuses, also well-versed in all the orchards. So he composed poems. So they told him, "I do n't understand how you composed poems." He writes in the introduction to this book, Shirat Moshe, called Liza, after the poems he composed. They told him, "What do you get? Thousands, thousands, thousands of questions all the time. You have no rest. How do you know when you have time to compose the poems?" He says, "It was between the days between Yom Kippur and Sukkot. He had a great devotion to the Holy One, blessed be He. So he composed poems between Yom Kippur and Sukkot. He was the one who composed poems. The holy days. And in the other intentions. In the other intentions, it is written that these days between Yom Kippur and Sukkot are the days of grace. The graces rule the world and they are very holy days. This is how he says, oh, it's like and this is how the holy books explained it, the rest of the intentions are that these days are like the day of the festival because they are between the two holy days of Yom Kippur and Sukkot, and therefore great holiness is practiced on them, great holiness. The meaning is great holiness. So why is it because it is between Yom Kippur, which is holy, and the day of the Lord and Sukkot, which is also holy? It is between holiness and holiness, between holiness and holiness, as for example they say in between redemption and redemption, between Purim and Pesach, which is also between redemption and redemption, here it is between holiness and holiness. Therefore, in the Divine Book I said, "Whoever did not have time to make the atonements before Kippur was busy, he was preoccupied. I know he did not have time or forgot, did not make the atonements between before Kippur. Therefore, on these holy days, like the day of the festival, which is between holiness and holiness, and because of the holiness of Yom Kippur, there is still a dosha until Sukkot, and therefore, and therefore, and the graces prevail, therefore, he can still observe the custom of the atonements, especially if he Do it with money because charity extorts what is the point of money because charity atones for a person and therefore it is certainly beneficial to do it now and one more thing I want with God's help to see the holy Zohar on this holy day of Tu of Tu in Teshach but before that I just want to add because on these holy days there is a possibility there is a possibility that a person will erase will erase all the transgressions and all because sometimes a person repents asks for forgiveness atonement and all from the Holy One blessed be He but but there is still a stain there is still a stain up in the upper worlds as I explained several times in this parable in this fortune telling that without paying attention you dirty your friend's white suit and you tell him sorry sorry you spilled what half a liter of coffee you tell him sorry he tells you of course I forgive you I forgive you but the suit is dirty does it need to be cleaned so it is as if the person sins he is dirtying the sefirot the whole root of his soul there is dirtying what the transgression comes from he is dirtying what He is dirty, the Holy One, blessed be He, says to him, of course I forgive you, my son. You are my son. Of course I do not forgive you. But what needs to be cleaned? So one of the things, one of the things that can be used to clean it, is sweating. It is sweating that you sweat to fulfill the mitzvah. So come on, more than washing it. Don't say, this is not what is not my honor. I have workers, I have slaves, I pay them, they do everything for me. So it's okay that they did the whole framework for you, but not the salary. The salary completes the mitzvah. There is the mitzvah. It completes the sukkah. Therefore, you will do the salary yourself. Yes, if you sweat for the mitzvah, then this sweating is really this sweating. It is atonement for sin. What is atonement for sin? Atonement for sin? The meaning is that it erases. Erases all the stains. All the stains are called atonement for sin. Repentance, which the Holy One, blessed be He, is ready for you. The meaning is to stop the punishment. You will not receive punishment in this world. You will not receive punishment because you repented. But that does not mean that everything above is clean. The correction. If you tell me that this is atonement for the sin. It is clean. The Rambam, peace be upon him, says, if it is clean, it is not clean. They remind you of it at all, they don't remind you as if it never was, and it never was, and it was not created, it never was, and it never was, nothing, nothing, they do n't remind you of anything that was, if you have now made amends for sin, everything is clean, pure, therefore a person should try as much as possible to bother with the mitzvah, like this, it cleanses, cleanses everything, and this is the time, this is the time to cleanse, because it is grace that rules, as we said in the name of the Lord, in the name of the Lord, because grace rules, then grace only wants to give, grace only wants to give, there is no heroism here, there are no laws here, there is grace here, so grace you will use to cleanse sins like a hand with a mind that a person can cleanse all stains. Now, with the help of God, we will begin the Holy Zohar on the holy day called 15 Tishrei 15 Tishrei I will just remind you that it is necessary to remind you every year that it is a positive mitzvah from the Torah to eat the first kuzat, to eat the first kuzat in the Sukkah, yes, as we learned it from a decree in which it is called Tov, what is Tov? We have 15 Nisan, 15 Tishrei, a decree in which, like 15 Nisan, it is a positive mitzvah to eat a kuzait of matzah on Seder night, so there is For us on Sukkot, too, it is a Torah commandment to eat a loaf of bread inside the Sukkah on the first day. On the first day, eat a loaf of bread. Therefore, some are strict that after the exorcist eats the first loaf of bread without anything, without salads, without anything. This does not hinder. This does not hinder. But it is a good thing because it is a Torah commandment. So what do you see from here? You see from here that you connect the Passover, the matzah, you connect it to the Sukkah with leaven, even with the bread? How can this be true? For a long time, there was this question in the year of the Lord's Supper. I want to explain it in this way. After all, we have the holidays. It is called Ag and Biya. This is Adam Kedmon. Abia. This is the nobility of the people of creation. This is called Ag and Biya. So on the first holidays of the year, if I start from the year of Tishrei, as we do in the years, yes, according to the calculation of the years, not according to the calculation of the months, because the calculation of the months begins with the innermost souls. Therefore, it is called this. It begins with Nisan. But when I start the years, it is In the externals, a person lives in this world, it is in the externals, so I start from the end. If you start this calculation from Tishka, like the counting of years, then it turns out that Rosh Hashanah Kippur to Sukkot and all of it is called Ag and Behavah Dagbora. Dagbora to Kippur and Sukkot begins the graces, but the graces, which are a continuation of the heroism, are beautiful. You now come to Pesach, it is Ag and Behavah. All grace is grace. Now when you come to Shavuot, it is the G and Beid Tiferet. After that, you are here. Here is the peace with Hanukkah, Purim. Right. So we have Hod in Hanukkah, Netzah in Purim, and we have the kingdom, and this concludes the kingdom. In the holy books, no, To Beshvat, this is That's how it is because the grace begins after Kippur, when the Holy One, blessed be He, has taken away all our sins, and you come in these days trying to erase, erase the stains, you erase the stains, the name of the offenses that the Holy One, blessed be He, has taken away all. Now, the stains that He made above need to be cleaned. So it turns out that you arrive at Sukkot with the highest grace. This is grace for grace. This is grace for all. Every day, this is the highest grace. It is very, very, very high. It descends from a very high place. Then the light of understanding is revealed in the Sukkah. This light of understanding is revealed. This light is revealed. Where inside the Sukkah is the light of understanding? So now you have the power to connect it with Agovi, quite a lot of grace. You have the power to connect it with Ag and with Grace. Therefore, we have a decree that is equal to eating a piece of bread like on Seder night. Something very wonderful, very wonderful. That there is this power specifically in Sukkot. And there is a beautiful hint. A beautiful hint that seeing that this is the light of understanding, that there are no laws, no heroism, everything is there, there is complete Grace. Therefore, a person will very, very shine with joy. And the joy of your holiday, which is the joy of the house of the water-drinking, everyone who has not seen the joy of the house of the water-drinking has not seen joy since his days, as it is written in the Poskim: Why, because it is a great joy, and why, because Hari Zell says, Hachi Zell says, Hari Zell: A, his left under my head, his left is the left, this is the heroism, this is the meaning of Rosh Hashanah. A, his left under my head, my head is the head, this is Rosh Hashanah. And from what shall I embrace, and from the right, which is kindness, this is a sukkah? How how is this a sukkah? A hint from Mari Zell: What is the minimum, what is the minimum, what is the minimum, of the sukkah? You have two sides and a fold, two sides and a fold. The Gemara writes in the conclusion that in the sukkah, two sides and a fold. The third side does not have to be complete, and then you have a kosher sukka: If you take the hand, the right hand from the shoulder to the elbow, from the writing to the elbow, here is one side, from the elbow to the palm, not including the palm, here is the other side, and the palm itself is the fold. Leave it. Kichel Kani, embrace me, beautiful, and embrace me. This is the line that can be used by the Holy One, blessed be He, this is the light of understanding, coming to embrace the person who enters the Sukkah. So let's start now with the Holy Zohar, which says like this: On the 15th day, this is the meaning of the 15th day. This is the 15th day of the 15th month. Rabbi Yehuda opened and heard. Yes, the king of Hared. What does Rashi say? What does it mean? Rabbi Yehuda brings the verse that will be heard. Yes, the poor king of Hared says. He writes, "Aaron died and the clouds of glory departed." And Aaron died and the clouds of glory departed. Why? Because we had three gifts, as the Zohar is going to explain. We had clouds of glory through the merit of Aaron, Bar Bar through the merit of Miriam. And we had the "E" and the "M" and the "Haman" through the merit of Moses. So as soon as Moses died on Mount Harar and ascended to the light of the mountain with Moses, Aaron, as soon as Aaron departed, then the poor departed. Honor departed because through his merit, he was granted. And this is what he explains now. He explains that there is a "G" that gives an eye. We learned that three great and important gifts are reserved, yes reserved for great grace from Heaven and great love for the people. Israel, I mean, it's not just gifts, these three things, clouds of glory, manna and the well, not me. He wants to say, Rabbi Yehuda, listen, listen, look closely at these gifts. I want you to see the greatness of love, the greatness of love that the Holy One, blessed be He, has for the people of Israel. We had the opportunity to have him for Israel through a chain of brothers. All three are through three brothers. Three brothers. Who is Moses, Aaron and Miriam? From the merit of Moses, known from the merit of Moses. Clouds of glory, thanks to Aaron, thanks to Miriam. And all of them are united to the tree. And all of them are rooted and rooted above in nobility. Therefore, this shows great love that the Holy One, blessed be He, brings down to you such abundance, great in nobility. Right for a class. When we were in the desert, thanks to Moses. Where do you learn this? You learn this. It is written, Behold, I permit you bread from heaven. What is from heaven? The Zohar says, exactly. Dick. Precisely from heaven. Because from heaven. This alludes to this. This alludes to Moses. So from heaven. The blood of Moses. This is the aspect of Moses. Because heaven is the secret of the glory of Moses. Moses our master was a chariot to the extent of the glory of heaven. The letters of Moses, the sea, are initials. You understand the sky, this is Moses, this is the same, these are the initials, as if the same embroidery, these are the same letters. You understand, this is the intention of Moses, this is the initials, now this is about Haman, I give glory, I give glory, thanks to Aaron, as it is written, as it is written, Asher, Aben, these are the initials of Aba, this is Aub, Aba, this is B, this is the gematria, Eb, as the number of grace, as the number of grace, and it is known that the priest is on the right side, on the side of grace, this is the priest, so therefore, therefore, Aba, Aub, these are the initials, this is the gematria, thanks to 72, we see the letters of Aaron, you are the name, you are the name, so the intention is, and the verse ends, Anach, it stands on them, that all seven clouds were thanks to the ark, seven clouds were, right, why seven, why seven, we have, we have four corners of the earth, east, west, north, south, this is four, we have up and down, this is six, and we have one ahead, who straightens the way, this is the seventh, this is the seventh, who goes ahead, straightens the way, if there is a hole, he plugs it, if there is a mountain, he strips it, Straightening everything smooth like this like supposedly in yes in imagination in imagination it's like you'll walk now on on crystal on crystal really really bad while walking you have paving while walking you take another step another protrusion another step another protrusion while walking here you are walking now in the desert what now like this there is there is dirt right what do you call it the drink that you are stamps stamps what your foot enters in front of them so while walking protrusions protrusions protrusions and you walk like on marble like on marble as it should nothing this is the seventh this is the seventh cloud that was ahead straightening their way is written and it is also written that seven clouds yes what is it a so he brings evidence that what really were seven clouds and not one and not one what is the evidence brings tremendous evidence from Yom Kippur from the column of Yom Kippur what was seven clouds how what is the connection as the law of Yom Kippur with seven clouds and the cloud of incense covered the atonement the verse says the atonement that was in front and in front in the Holy of Holies how many times would he enter the Holy of Holies on Yom Kippur Four times, four times, four times, he would enter the Holy of Holies on Yom Kippur, where it is written, and the cloud of incense covered it, because he would put the incense on the stone of the atonement. This is the second house. I am talking about the second house. In the second house, he would put it on, because it was visible in the second house. There on the stone of the atonement was incense, and there was a cloud. A cloud of the testimonies. From the smoke, from the smoke of the incense, there was a cloud. And it covered and the cloud of incense covered the atonement. What is the atonement? This is the cover of the Ark of the Covenant, whose name was the Torah scroll, and whose name was the first tablets, the second tablets, and the name was the Torah scroll, and the name was the close ones on the atonement. This is all of this. It was covered with a cloud. In a cloud of smoke, from the smoke of the incense, what is the seven? What is the meaning of the matter? In the cloud of incense, there are seven clouds. What is the meaning of the cloud of incense? Which means the connection with which all seven clouds are connected. Thus did Chazal teach on Yom Kippur, on Yom Kippur, where did they learn that this cloud includes all seven, so how many clouds are there seven clouds? Where? In the Holy of Holies, it is beautiful. Even here, the Holy Zohar says, even here, n. m. seven. It is also written here, and you stand on them. What is this? You stand on them. Who are these seven clouds? There were also seven clouds because of Aaron. Thus, Chazal learned from Yom Kippur that, as on Yom Kippur, this is the High Priest and the High Priest came from Aaron because Aaron is the first priest in history. In history, then no one can come from someone else. It is impossible to come. You cannot be. You cannot say, I am a priest, but we do not come from Aaron the priest. Where do you come from? There is no other Aaron. He is the first. He is the first priest in history. In the incense, seven clouds are connected in one. Because incense is a language of poetry. So the incense here is a language of binding. You are a force, a force, one with another. And what is written, the cloud of incense, means a cloud with which all the seven clouds are connected and they were drawn by the incense. Seven encompassing the graces from a sincere fear. All this means that if you want to To extend to the upper seven days, which are the seven days of Genesis and with the help of God, therefore there are seven days of Sukkot to encompass all seven days that you will now receive light for all seven days of the week as it was in the days of repentance, bring out Rosh Hashanah, bring out Yom Kippur, there are exactly seven days of the seven days of the week, always why do you want them to pass, pass through all this light of repentance on all seven days, because there are exams there, and in this you will justify a big question, because it is written that seven times a righteous man will fall and rise, so there are many answers, but the simplest answer is not necessarily not necessarily seven, because if you say seven, Nizzam who can say five hamsa hamsa hamsa I am not only five there is no such thing so seven will fall on my side it is for him specifically if not we have no chance we have no chance but a god does not have it specifically okay then say what you want but why seven why the number seven why do you say eight and say not specifically 10 not specifically what is seven seven meaning because there are seven tests that a person can overcome what are seven tests this is the seven days of the week which is seven supreme days which is grace until the kingdom grace bravery sew Christianity foundation kingdom seven days of the week seven tests a person falls in and on the first day the test of grace fell on Monday this bravery this is seven will fall righteous even if a person fell in all seven tests yes including Shabbat so so so then sat fell and got up but every test can fall to times to times on Sunday to times on this day it does not matter because the Holy One blessed be He accepts accepts equal in every situation in every situation even Elisha ben Aboya where where everyone can return in return except Elisha ben Aboya even as it is written Even the sages wrote something amazing, even if he heard it himself, it was just to trip him up so that he would still say, "What if I want to repent?" He could repent, even if he heard it, he heard a voice saying, "Everyone can repent except Elisha ben Aboiah." And he could repent. He could repent. This is something amazing. That's why. That's why. That's why. A person knew that the most important thing in this world is not to seek reward now. I want reward. Reward. Don't seek to repent. So that with God's help, he can correct all the tests. All the tests. So how many tests do we have? Seven. So in seven days of ten days of repentance, you can correct all these seven tests of all the days of your life. All your life. So there are always seven. You have all seven days from Sunday to Saturday. Always seven. Always. It doesn't matter. Sometimes this year it started, for example, this year it started on Saturday. It started on Saturday. The first day of the seven days. It started on Saturday. Shabbat Shabbat Repentance. But this is from Saturday to Friday. You have all seven days. It does n't matter when it will start. I don't know. Tuesday. What does it matter? As soon as it starts you have exactly seven to correct every seven days now you need to receive light from the understanding right you need to receive light for all seven days the same thing the same thing you need to receive light for that that's why exactly seven clouds of glory exactly seven days and that's what the Zohar says that's why he learned from where from Yom Kippur that it's grace because a priest is grace only on Yom Kippur he rises to the height this is the crown but but but it's grace is on the right side he rises from grace to wisdom from wisdom to the crown that on Yom Kippur he is in the crown on Yom Kippur in the work of Yom Kippur he rises very high but he starts it is right right right so that's what he says says that the seven binds so that's why you need to bind all seven days of the week so that you can take this light and open it is written there and it will open for you the aurobs of heaven the vastness of heaven I open for you when on the holidays it's called times this is how the Harash writes this is how the Harash writes I open for you the vastness of heaven says that beside the Torah seven encompassing and as we said just now and Aaron is wicked for all seven days of the week He is Aaron, the head, the head of all the seven clouds, because he is in grace, and he is the head of all, and all pass through him, pass through him, and receive abundance from him, and without him they have no power to act, and therefore he is the strength of all, Lod, therefore he says, "Your cloud binds all, why?" And your cloud, your cloud, is your cloud, why does it bind all, because he is grace. You understand, grace binds all, and he binds to the six clouds in each day, and he binds to six other clouds in it, each day, and it is called the day, which includes all the days, and so on, and so on. And this is all. I'm just saying, this is the reason, too. Yes, after that, we'll see how it works out, because the first day is Abraham, and the seven high places are like a dishonorable deity, that the first day is Abraham, and so on. After that, we'll see, after that, we'll see, it works out, but just by the way, you'll know that, therefore, you had to start the whole lineage, right, after Adam's sin, the lineage of the people of Israel had to start in order to receive the Torah. It started with Abraham. It started with Abraham. You can start. You can say that the world was reborn after all the breaking, all the broken thread, everything, everything, everything that happened, was reborn from Abraham our father, so when Adam the first crossed over, what is written in the Midrash, and the Holy One, blessed be He, and the One from afar, what is it from afar, he says, he saw Abraham our father, saying, "It is equal, I am equal, even I will sustain the world until Abraham is equal." He had to start this lineage that is called the people of Israel. Grace is the reason that grace can bind everyone together. Therefore, even though we understood this in the Torah, a vast vision. It is written that the sons of Eli received, received, received a curse on them because of Hophni and Pinchas. Everything there is is a curse. So the generalization is that they will die, they will die young. The Gemara says that they were 18 years old. All the descendants of Eli in the Gemara were the two teachers, their father and Rabbi. It says that one died at the age of 40 and one at the age of 60. But oh my God, how can it be said, simply, simply, one who was engaged in Torah, so he lived for 40 years. Why did he engage in Torah, but the other engaged in Torah and acts of kindness? And acts of kindness, so that's why he lived 60 years. Look at what it is from 18. How many 40 42 years? From the age of 18, 42 42 years? He received a gift by virtue of virtue by virtue of the fact that he studied Torah. But with acts of kindness and mercy, with acts of kindness, it's much stronger. Why? Because kindness connects everything. Kindness connects everything. And it's written in the Torah that the beginning of kindness and the end of kindness. So that means that what the Torah is also kindness is also acts of kindness. Because 42 years instead of 18, he added 18 to it. So he died at the age of 60. So that's why it's always like that. So if a person is now in kindness, then he supposedly connects everything. You want to connect your commandments so that they are all one community. They are all one community. Say, "You will do kindness." When you come to help another, you come ready to sacrifice for the other. And you are ready to give to the other, even if it's supposedly yours. You are ready to give to him. So you unite all the aspects. You unite everything. So you unite everything. All the commandments and your Torah become one. So Much more powerful Much more powerful It's like they used to say a lot of silence For example, with one bamboo you can break two Let's start putting two three four together You can't break it very strongly But but each one separately I can break yes But not four together Each one separately Yes So if you leave the Torah and your mitzvot each in the wind Then God forbid the shell can Can take over So what are you doing You do kindness Through kindness You connect all your mitzvot And it is impossible to break It is impossible You can take over them So we are not finished Tomorrow, with the help of God We will continue We have come to find out Thanks to Miriam Blessed be the Lord forever Amen and Amen