על זכירת ומחיית עמלק/זוהר שמות 38/רב דניאל בניזרי

Kind: captions Language: en In the light of God, we continue in the Holy Zohar, where we arrived at Parashat Shemot, page 9, page 1. We are in the words of Rabbi Shimon, continuing the words of the days of the Messiah and the coming redemption in the great rabbi of our time. Amen. Amen. And we must know that the revelation of Rabbi Shimon bar Yochai was never revealed from the first Adam to Rabbi Shimon. No one until now. It was revealed from Rabbi Shimon. From Rabbi Shimon. It was revealed. So, of course, everything we have to this day is all from his power. From the power of Rabbi Akiva, who received it from Rabbi Akiva, from Rabbi Shimon, who received it from Rabbi Akiva. But Rabbi Akiva did not bring it down here. It was Rabbi Shimon who brought it down as if in the Holy Zohar. But who brought down the secret Torah? It was Rabbi Akiva and Rabbi Shimon revealed it. It is from the revealer who reveals these secrets. There was only one Rabbi Shimon, and therefore, and therefore, what is the reason? After all, even Moses, who is called a teacher, himself comes to study with Rabbi Shimon bar Yochai. If Moses has already revealed it, then why does he need to come now? To sit and study with Rabbi Shimon bar Yochai, but of course these are new things, so we continue on the issue of the Messiah the King and the redemption. Now his son Rabbi Elazar joins him. So he says to him, Rabbi Shimon Elazar said, "Blessed are you." So Rabbi Shimon says to Rabbi Elazar, all of Ilan Millin, all of these things that will happen at the time of redemption. This is what we learned in the previous two or three lessons. We only learned about this. Rabbi Shimon's words about the coming redemption. So he says to him, Rabbi Shimon says to his son Rabbi Elazar, " Forget about the three-leaf clover and the taran that you have in the holy name. You will find. It is explained in the baraita that explains to us the secret of the path of paths in the holy name. It is known that glory in general has the name of being in glory. It is known that the name of being in glory is in all the sephirot. But in the D in glory, as it is written in several places and in particular, with the intention that is written in the rest of the commandments with the intention of the covenant, a word. So he explains there how there is being in glory. And how is it divided as three three- thirds in glory and in particulars it is in general in general it is being but in particulars it is a letter and where is being as if glory is a letter and of being then being with ho is gematria heart so how did we get to heart says this is being in which glory plus add the he add the ho ho in particulars so in general it is being in particular it is ho being with ho we got to 32 and they are the secret of heart paths that are in this is the 32 heart paths that are in this meaning the face of the Holy One blessed be He this is the 32 says Rabbi Shimon bar Yochai to our son so you will find everything we talked about you will find it in 32 paths the meaning of the Holy One blessed be He in glory and until Nisin Ilan la Yithron Alma says Rabbi Shimon listen as long as these miracles mentioned to God will not arise in the world as long as this does not happen everything we talked about now if it is not anymore as long as this does not happen in the world says to her it will be worth it lean The secret of the Holy Name will not be fulfilled. Why, because when the Holy One, blessed be He, will perform His wonders and magnify Israel at the time of redemption, He says, as long as it does not happen, all the miracles that we said should happen in time in the Messiah, He says, the secret will not be fulfilled. What secret of the Holy Name has come to pass? And this is the whole point of the Sabbath, remember the Sabbath, remember what Amalek did to you, and also blot out the memory of Amalek. These two commandments of remembering and wiping out Amalek are the whole point of completing the Name. Yes, the Name is complete and the throne is complete. Because on the throne, it needs the Huk, which covers it. This is a throne without the A', this is a throne without the H with the A'. This covers it. So this is missing. This is in letters. This comes out. He means the H, the H, and the H, and also the A' of the throne. He says, as long as it does not happen in the world, and this includes this too, this is the wiping out of Amalek. Therefore, we must remember this all the time, because the Name is not complete and the throne is not complete until the name of Amalek is wiped out. So this being will not be complete. When will it be complete? Everything that we said should happen will happen. Because when the Holy One, blessed be He, will perform His wonders and magnify Israel at the time of redemption, and through this His name, blessed be He, will be magnified and sanctified in the sight of all, this is what you are saying, what is this, will be magnified and sanctified, His name, great, then the meaning is that you want to complete the name of being, and therefore we need to write the Kaddish like the version of the Arizel, by which, by which, by this version, you complete, this is the main meaning of the beginning of the Kaddish. I am talking about the beginning, the beginning of the Kaddish, the main meaning is that you come to complete the Yikuk, you complete it, because there is a name, as we said, by which the Holy One, blessed be He, is revealed in the world, and then establishes, as we discussed, establishes the Shekhinah and takes revenge on the nations. Only then can the name, Yikuk, be complete, and then the four letters of the name and the completions will be corrected, and the redemption will not arise to save the days of the Holy One, blessed be He, which is called love until the time of desire, so that this is what he is going to interpret, so this is all a matter of remembering Amalek, that which needs to be completed, the name needs to be remembered, this is not just okay, I heard that the Kiryat HaTorah is finished, not because even even Many poskim say that it is a positive mitzvot that time does not measure why you have it all the time every day you have it this is one of the reasons that women must hear the reading of the Amalek reading why because it is not a positive mitzvot that time caused why because you have the mitzvah all the time we just said that there is a reason that someone who is obligated to hire Amalek because of the war has to go to war but women do not go to war therefore this is the side that they are exempt from this mitzvot that time caused no it is not all the time this mitzvah is needed only what did you establish that the Sabbath before the Sabbath before Purim you established that the main reading will be the Sabbath before Purim because of the act of Haman and Ahasuerus and all the rest and the redemption and salvation of Mordecai and Esther therefore this is why they read it specifically now but the mitzvah all year round for example I will give an example a person who did not hear this reading for example on Shabbat remember did not hear raped did not hear so then they say the poskim say that he will intend to fulfill his obligation when in the parashat because it will come out because the parashat because it will come out at the end of the parashat this is the reading of remember which To you who did to you Amalek, that is the reading at the end of the section, because it will come out, so they say that if he is absent and did not hear on the Sabbath before, before Purim, then he needs to hear it later on the Sabbath when the section is read, because it will come out, so what do you see from this that the commandment is all the time, all the time, the commandment is for you, therefore, therefore, this is what you need to remember, this is the main point of this matter of remembering Amalek from the life of Amalek, so that the name Jacob may be complete, so that the name may be fulfilled, and also the seat from the seat of Jacob, says how much knowledge he said, "I have sworn to you, daughters of Jerusalem," as it is written in the Song of Songs, chapter 2, verse 7, "I have sworn to you, daughters of Jerusalem," which means an oath that the Holy One, blessed be He, swore to Israel that souls are called daughters of the Shekhinah, which is called Jerusalem. So what does it mean, "I have sworn to you, daughters of Jerusalem?" These are the souls. These are the souls. These are the souls. These are the daughters of whom, daughters of the Shekhinah. This means that the souls of the people of Israel are called daughters of the Shekhinah, as it is written, "You are sons to the name of your God, you are sons, meaning children, meaning the soul." This means that as a person has He also has physical parents. His spiritual parents are the Holy One, blessed be He, and the Shekhinah. Therefore, I have sworn, I have sworn, I have sworn to you, daughters of Jerusalem, by the name that in Jerusalem is their main residence in the lower parts. Why? Because it is the Temple. That is where the sacrifices are made. That is where the main desecration of the Shekhinah is. Therefore, he constantly mentions the defilements. But this is more in the simplest way, as they say in the simplest way of the secret. But in truth, the secret is that Jerusalem is truly the Shekhinah. This is the Shekhinah. There is Zion, and Jerusalem. The Zion is the interior. And because the exterior is Jerusalem, it says in the armies. This is the message. The verse in the Testaments is interpreted by Rabbi Shimon. He interprets to his son Rabbi Elazar. What is in the armies? Blood. Queen. Decrepit of armies. This is the king who is called armies. After the name that he brought out his angels. There are his armies. Or in the deer of the field. The rest of the armies and the camps of the kingdoms below. And the Holy One, blessed be He, swore to Israel with those colors that he painted for him. Why are these upper and lower soldiers the people of Israel? In exile, then he has colors, meaning the upper soldiers, but he also has the lower ones. Who are the lower ones? It's the people of Israel who are in exile. It's also called colors. It's also called soldiers of the Holy One, blessed be He. How are soldiers in the Torah commanded with good deeds? And therefore, the exile depends on them. What does it depend on them? In the people of Israel, especially if there are literally soldiers who go to the army and fight? All of them are Amalekites. All of them. Now, what's left are the haters of Israel. All of them. This is because there are five types of Amalek. One of them is Amalekites. So all the more so if they fight really against these wicked Gentiles. Then it's certain. It's certain that they are called the colors of the name. The colors of the name are called the army. This army is called the colors of the name. And we have to wait for them until they leave the exile. As for the issue of the sea, when Israel left Egypt, that means as long as they do n't leave the exile, nothing happens. Nothing. When will the redemption be revealed and there will be a complete eradication of Amalek? It's precisely when everyone leaves the exile. The whole people of Israel is one people and they leave. From the exile and the matter of the oath, so what is this oath that the Holy One, blessed be He, swore? So this is the continuation of the verse: If you awaken and if you awaken love, what does it mean? King Solomon says, "If you awaken, what does it mean?" It is known that love is kindness. So if it is kindness in the Sefirot, then it is the right side. So if you awaken, it means the redemption of the days of the Holy One, blessed be He, which is called love. This means, awaken the redemption that will not come by might in laws, not by mercy, with great mercy, with great mercy, redemption will come. Therefore, it says, awaken. You need to awaken love. This means that the people of Israel need to awaken the mercy and love that is the kindness of the Holy One, blessed be He. Therefore, this is the essence of the mitzvah. The mitzvah that is to spare the Amalekites is remembered. And also from the destruction of the Amalekites. All this mitzvah really is to awaken, to awaken the people of Israel to make the days of the Holy One, blessed be He, redeem us with great mercy and kindness in the secret of salvation. Your right hand and your right hand are like the verse, "Save me." This means that you specifically ask. From the right is King David saying, "Save me," but from your right, why from the right because this is the grace until you desire what is it until you desire until you are asked my hand that you have laid down in the dust, that is, the Shekhina that returns to the dust, the lowlands in exile, until the intention awakens the Shekhina itself and her companion, the Queen, in her, and the will of the King, blessed be He, is there. In this intention, that is precisely when he wants to speak, this is a great secret, a great secret that Rabbi Shimon bar Yochai says, "When will the redemption be that you awaken the Holy One, blessed be He, in mercy?" What does this mean? What does this mean? You awaken the Holy One, blessed be He, in mercy? The intention in grace says, "Hear by what you awaken the Holy One, blessed be He." In this, the intention is that you awaken the Shekhina. The intention is that you awaken the Shekhina through Torah and commandments for His sake, and through and through what we said, from the life of Amalek and all that you awaken the Shekhina for love for the Holy One, blessed be He. I will give an example, yes, an example, of what we do on Shavuot, Shavuot, what we do, preparing the Shekhina all night long. This is called the 24 ornaments of light, therefore we read the The 24 books on Shavuot night are the same thing. This is the redemption. This is the redemption. When you prepare the kingdom by being its son, everyone is a son of the kingdom. You need to know this. Everyone is its son. Where does it come from? From the soul, not from the body. The body is the physical parents who brought the body into the world. But from the soul, you are called her son. So only you can awaken her to love for her husband. Who is her husband? This is the Holy One, blessed be He. So it is by awakening her in love with her husband. And there is a uniqueness. This is the great secret that you cause a holy unity in the smell of her neighbor. It is not that simple. And spread peace upon him. This is how the three tongues are interpreted. We have in Shes and in Yah and in Zaz. We have three tongues regarding the world to come. We have all Israel. They have a part in the world to come. It means the most. It means the simplest. It means the lowest. Part in the world to come. We have from the world to come. And we have a son of the world to come. That is the blood of the son of the world to come. It means this. It means three. It means three degrees. It means three degrees among the righteous. When you say all Israel. They have a part in the world to come. This is the usual degree. What the righteous man can cause uniqueness in his death. Holy in your blood is in perfection. It is called a part of the world to come. You have the possibility that when the soul leaves the body and ascends to the kingdom as a man, then this causes the uniqueness of the holy in His blessing. It is called a part of the world to come. It means there is one available for the life of the world to come. So he can still, he can, as they say, cause the uniqueness through special deeds, special commandments, etc. Even a little before. A little before. He can cause it and then it is called available for the life of the world to come. But what is a son of the world to come? It means he does not have to wait until he dies. He is in his lifetime. He knows how to direct the intention to the holy in His blessing. He succeeds in pairing them. It means he is called a son of the world to come. He does not need to. That is, he does not have to reach the world to see the world to come. Where is it written? Sieta Deshmia. I want to bring evidence from the Gemara. I want to bring evidence from the Gemara. There are teachers who used to ask each other. Really, for a long time I did not understand what the meaning of this blessing is, " See your world in your life." For a long time I did not understand what this blessing is, " See your world, your world, see your life." What do they want to say? What is that? As if seemingly seemingly when did a person gain the next world to heaven in the meantime until the future to come the next world when the soul leaves the body so what is it you will see your world in your life this is the point if you are a member of the next world then you are already causing the glaze in your life and melting in this world so what do you see you see your world in your life this is your world meaning your next world is already here and it means this is the righteous who will gain the grace to enter like this without without without without torment without anything into the seventh millennium these are those righteous who will gain the grace to therefore bless each other you will gain the grace to see your world in your life you will be able to pair and unite holy with the blessing that the Shekinah has already called in my life a smile in this world and you don't have to wait you don't have to wait for the soul to leave and all already now therefore this is this is what Rabbi Shimon says Rabbi Shimon, peace be upon him says this is what is needed because the future to come has no time it needs to come soon it's running out of time so he says therefore you need to prepare and cause this unity through Torah and mitzvot for the sake of it and on this he says zakah human d will gain the grace you see now says if you really gain it Even this last generation that the fearsome Tanais prayed for, who did not want to be here, did not want to, said, "It is difficult, but if you do this," says Rabbi Shimon, "I will truly rest in peace, I will rest in peace for those who will merit that generation. Yehu was blessed with a maiden, Dan, and Yehu was blessed with a maiden of mind. I will rest in peace for him in this world and rest in peace for him in the next world. And what does he say? And what does the Arizel say? What does the Arizel say about this generation? He says, "There are commandments and there are deeds in this world, in this generation, as if you reach the level of a Tanai by one deed in this world, in this generation, you can reach the level of a Tanai." And about this, Rabbi Shimon says, "Rabbi Shimon raised his hand in his shadow to the holy in his smell, and the shadow of his commandment." So what does Rabbi Shimon say here? He means that it is like King Solomon, that he raised his hands. Therefore, Rabbi Shimon tried his hands in prayer to the Holy One, blessed be He, and prayed his prayer over the smells of the exile. So what does he say, "You must pray for this, you must pray." Here are the holy days. Now is the time. This is the Parshat of Zachor. Remember Shabbat. Remember. It is always Shabbat. Before Purim, after this, we have two days. Two holy days, the Sabbath, is also considered because you already mentioned this matter of the Amalek sacrifice, it is also a time of desire, and everything is true, and everything is true, first and second, even ours, this is Shoshan Purim, it is on Monday, so the main thing is our Purim is on Monday, but even though the first day is also very capable of prayers and it is a time of desire, because Mordechai and Esther set two days, they set two days, and they both have a time of desire, so both are holy, both are capable, and both have a time of desire, so this is really the time, as they say, but what to pray for, Rabbi Shimon says, pray for the smells of exile, until when, if a person knows, this is like the parable of the son of a king whose father was angry with him, so he threw him out of the palace, well, what will he do, you go to some village, he started to recover like that, and he started to build himself a hut, something like that, what could he do, but what was it that it rained and there was mud, he didn't have it, he didn't have boots, it was hard for him, well, suddenly the king misses his son, okay, he got angry with him, he threw him out of the palace, but he misses him, so he expects the son to tell him, sorry, father, I was wrong. I want to repent, that way I will learn the tricks of the kingdom and all, so that's how he set out, father, that's how he set out, so that's why what did father do father went sent a messenger to see what what what the son wants he he expected to tell him I want to return to the palace what do I tell him the son tells him I want boots bring me boots so the next one on the platform was sad what are boots I didn't understand you can return to the palace you can be king after me and that's how you want you want boots what happened to you this is the parable I mean everything you ask for in value in value in relation to what will happen at the time of redemption is like asking for boots in front of millions of dollars that you have a deal now a deal of millions of dollars or billions literally yes such a big deal you have and instead of going for the deal what do you do you go for the boots this what is this what is it that interests you just this in a parable column yes I say by it like in general 200 dose in general 200 dose in 200 there is a dose 200 dose is 100 This is how it is written in the Gemara, so in general, 200 is a portion, within the 200 you have 100. So the meaning is that if you ask for the redemption and for the building of the Temple, this includes everything. This includes everything. Everything in everything. Therefore, if a person knows what he is going to receive through the redemption and through the Temple, then he has nothing to ask for except this, only that His kingdom, blessed be He, will be revealed in the world to correct the world in the kingdom of the Lord. And after that, he says to Rabbi Shimon, "Bethar, the commandment is fulfilled." After he finished praying with him, Rabbi Elazar bar and Rabbi Abba and his hand rose. So what happened after he finished praying? Rabbi Elazar and Rabbi Abba came and sat in front of him. Before whom before Rabbi Shimon? So he was. Then these seven friends sat in front of him. How many while they were sitting in front of him? Who was Rabbi Elazar and Rabbi Abba? Before Rabbi Shimon? A beloved, they saw darkness and saw one light of the day that had been cut off. And in this they were hinted to from heaven that the light of the glorious mercy, which is the measure of the day, was ignored. What did they see? It was in the middle of the day. Suddenly there was darkness, so it was a hint that the mercy of the mercy would disappear, and what else did they see? That a sharp pipe stuck in the throat of a Gentile woman, what were her words? They saw that a weapon that was forgotten was a kiluach, what is a kiluach, a flame of fire as a sign of creation, which is the Sea of ​​Galilee, meaning the Sea of Galilee, meaning a pillar of fire in the Sea of ​​Galilee, and in this they hinted at the sweetening of the law, this is the sweetening of the law, why because the water is mercy, right, it is kindness, but the fire is bravery, oh, the fire entered the water, the sweetness of the law, so as he was going to say, Rabbi Shimon, and was shocked, all that place was shocked and terrified, all that place thought it was a sheet of earth, thought no, not a sheet of earth, this was a sign that they wanted to show Rabbi Shimon, Rabbi Abba, and Rabbi Elazar, and about this Rabbi Shimon said, Rabbi Shimon said, Surely they have paused, a time of darkness, a time of building, surely you are the time that the Holy One, blessed be He, remembers and desires the poverty and destitution of the exile of the children of Israel, if such signs happen. In the world, this is the time when the Holy One, blessed be He, remembers the exile and the poverty, and the Holy One, blessed be He, wants to have mercy on them, and it is impossible because they are not worthy of redemption. Therefore, the law prevailed over them. What does the Holy One, blessed be He, do to sweeten the law, that it may not rule over them, and in the redemption and poverty of their exile, may His name be praised? It is going to tell us that even at a time when the laws are awakened, therefore there is no redemption, but look what it is that will be praised. The name of the Holy One, blessed be He, makes sweetening. What is the branding that the Holy One, blessed be He, does? Saying, "My brother, raise your eyes to the great sea, a great nation." This is a huge secret, a great secret, that, as it were, everyone sheds two tears into the great sea. This is the secret of the tears. They are the awakening of the two qualities. What qualities are eternal and rosy? Therefore, there were two pillars in the Temple. Yakin and Boaz. Yakin Boaz means eternal and glorious. And the language of the one who descends is the language of those who descend from the chariot. This means raising these two qualities of the law to understanding and wisdom. They are called great, where the sources of mercy are. What is the meaning of the great sea? Understanding is beautiful and wisdom. Why is wisdom inside? The understanding then the tears meaning this is the need and this is the heroism that is the laws He raises them to the understanding and wisdom And thus there is a separation and there is sweetness He says the house of these virtues according to the name of the place where the law is not sweetened but at its root So this is because this is their root this is the law is sweetened And here in their ascent through the way that they harm the examination of one understanding Does he say the laws arise And on this he says and we have fallen down harming the pipe of the fire that is the secret of the law that spreads in the understanding And these connect with these And then what happens He says and they settled down on the stage Look at what sweets a person can cause Every day Every day a person can do this Even in exile He says both of them together go down and sweeten into the sea We were in the being of the understanding And it is connected with wisdom And sweets there And sweets there Meaning this is this this is this His name will be praised It is necessary to know that a person as long as he is he is infected or has an evil inclination Everyone has an evil inclination A person thinks there is no Rabbi So-and-so and the anonymous rabbi don't have the evil inclination why because he is the son of the great rabbi he is the son of the righteous and the son of the righteous the foundation of the world this is not true for everyone everyone has seven a righteous man will fall and rise it is not exactly seven if it was only seven or what is left for us everyone has passed the seven a long time ago so therefore of course not so therefore all the time this is what Moses says Moses says no matter what happens and you who cling to the Lord your God live all of you today that you need to cling to the Holy One blessed be He this this is the remembrance of Amalek what is Amalek this this is Amalek this is gematria doubt what do you live with doubt oh how will I live how am I like this I came in recently with the baking one at the age of 50 50 plus almost crying tells me pray that we buy an apartment I told him why what happened you are outside as if you are on the street no no no thank God he mentions an apartment he has a rental so what thank God everything is fine what happened no but he tells me what will happen when I am 70 it is as if this is his concern I told him tell me I am asking you a simple question question Simple, since you were born until today, until this very day, one night you slept on the street. He said to me, "No, God forbid. So what are you worried about? What are you worried about? What are these doubts? How does he live with worries? Why? Then he says, "Your worry?" Oh, maybe it's not enough. I prayed. You know. What's not enough? I studied. I need to learn more. A person will be born to labor. Where did I put my labor? I need to put it in the Torah. In the fear of God. And so on. This is the concern of man. The concern of how I sweeten the laws. How do I bring redemption closer? This should be the concern of man. Not what he will eat. Where will he sleep? And so on. Because, blessed be God, may His name be praised. These are miracles and wonders every day that a person receives everything he needs. And for this, Rabbi Shimon chose. Rabbi Shimon and his companions chose. Rabbi Shimon and his companions chose. Rabbi Shimon and his companions who participated in the weeping of the Holy One, blessed be He. What is meant? These tears, which supposedly cannot bring redemption, at least you will receive mercy. May His name be praised. You will receive mercy until, with the help of God, He comes. Redemption, then, with God's help, may we merit redemption in the bitter days of our days, Amen and Amen.