The name I like that the Mibugan is, when it says, the say, speak, words, and talk. The Mibugan is a direct connection, but an actual wordless, between both. These words, they have to admit, the practice to the Benazal's sake and to put them in it, these sewers brought out very clearly. Canada Lee, the Benazal says that any person, no matter how simple and ordinary, who studies a sepe kadoosh, can find extraordinary fellowship. So tonight, with these words, I believe we have found little light, the words of the Benazal. The Benazal begins with hukhu, khazu, nevot, ashem. Come and see the deeds of Hashem, the actions of Hashem. It came up with a marvelous revelation. We thought, you do not have a kind of ishimu ni chayza. The secret of the greatness of the heavenly tana, the heavenly rabbi, the ishimu ni chayza. This is the way the Benazal begins. The Benazal is about to reveal the secret of the ishimu ni chayza. The first question is, why does the Benazal begin with these words? With hukhu, khazu, nevot, ashem. Come and see the actions of Hashem. What does this do with the actions of Hashem? This is a question to heal it. With hukhu, khazu, nevot, ashem, asher, sam, shamot, ta'ar. Come and see the actions of Hashem, who has made destruction in the land. Related by the ishimu ni chayza, how can we say the actions of Hashem who made destruction in the land? Word Hashem, this name of Hashem is Hashem of Chesedah. Kind of that the word is used for vengeance or deed. Therefore the ishimu ni says, we must change the word shamot. Khukhu, khazu, nevot, ashem, come and see the deeds of Hashem. Hashem, sam, shamot, ta'ar. Hashem, who made name this world. Every item in existence has a name. Every person has a name. Hashem, place these names upon these people. How? Poor person is born. The parents discuss what to call that child. And the ishimu ni says now, Hashem, sam, shamot, shamot. Hashem places a name in the minds of these parents to call that child this name. Why? Because the name of that person is going to characterize the nature, the characteristics of that person. And this we know as the kosheke. The ishimu ni says that one who knows, one who understands, can see in the one word a person, every single person in the entire world. If he understands that one word a done. So kosheke is surely that in a person's name it can surely be found the truth about the nature and character of that person. Therefore, the Vélezal brings this pursuit. Tell us that come and see the models of Hashem. Here we have a name. Let me show you how it is. And how in this name we will find the usual characteristics of the kudusha reshimu. It's like that. No. That you can ask this name is very common. Kamashimonika Vashuka. There are thousands of people of Jews with the name Shimonosa. The answer that Vélezal says is that a person is given a name. Hashem knows the future but a person is not guided or impelled by his mazal. The smallest person with the worst mazal will result in a free choice to become the figure of the Sunday. This is the case of the Shurumi Yichai. Who rose to such a great stature. Not a Vélezal explains. He continues with the Shurumi Yichai. Shurumi Yichai is our premise. A sure guarantee. Shurumi Yichai is our premise. A sure guarantee. Shurumi Yichai will never be forgotten from the Jews. How? Through him. Through his guarantee, through his assistance. If we have a Nivelezal, even if it brings a Shabbat, there's a maflik in the debate between the Hamim, the rabbis and the Shurumi Yichai. The rabbis say there will come a time when Hashem is settled in the Shurumi Yichai. There will come that time. A very dark moment. There will be no more Torah. That will be a little dark. Shurumi Yichai says that darkness will never come. Hashem is settled in the Shurumi Yichai. Why? Torah will never be forgotten from the children of Israel. But that will be forgotten from his children. He left letters of those words on Yichai. Which means the curse on his child. Oh, that will be Yichai's child. Shurumi Yichai is all that. But the Torah will never be forgotten. Why? Because the Zohar says the Zohar is that. He is only in Galutah. Through the Zohar Kadoosh. Which the Shurumi Yichai is all about. This will bring the new Ula or the Jews. The word Zohar is like. The Zohar Kadoosh says. It is according to the imblood and love of the Yichai. If not for the Torah, this entire world, the entire university, heaven and earth will become destroyed. And just be a Torah, otherwise there is no creation. The moment the Torah stops fast with Shalom, everything disappears. So if there come a time, when there is no Torah, it will be forgotten. That means this is the end of all creation. But they should bring their own kid. They should let us out of that. That means all Torah. The Torah light of the Yishinome Yichai is what God particularly creates now. Keeps this creation of being of the heavens and the earth. They really like the Mishami Yichai of Torah. Which light is that? That's the light of the Zohar. The beta also says that the word Shikha. Shikha means to forget. Shikha is synonymous. It means the same as death. The same as darkness. And the same as Galut. The contrary, the word Zikhanot. Memory, to remember, is the same as light. The same as light. And the same as Galut. Therefore the Mishami Yichai is a syn. This will never be forgotten. Because it will be remembered. Why is the Zohar a Kadoosh? The Zohar is the opposite of Shikha. Shikha is the latter. The darkness. Let's forget about it. The Zohar is the light. The opposite, which means remembrance. And just as darkness means Galut. So does the Zohar the light. The same as Galut. Through this light, after the Shikha Yichai is lost, the Jews will come out of Galut. And these authentic Galut. Here is our answer. The death, though, that will be said until now, was an image, a hint. After the son of the Yichai is lost, the Mishami Yichai is lost. There is also an Asuk, in which there is hinted the name of the Mishim on himself. Now, because the Kadoosh of the Mishami Yichai is the name of the Kadoosh of the Mishami Yichai. There is a Pasuk in Benio, which says Malach. Here. Here it means a Malach, or one of those who is constantly awake. The Kadoosh and the Holy Mishami Yichai descend it from heaven. The first letters of these words are the Mishimo. So in this sentence, the Venerable says, we find in our Shaitemo, the first letters symbolizing the name of the Mishimi Yichai. What is the connection, this statement, with what we said before? What does the Venerable bring, seemingly at a clear blow, a Pasuk, true. The name of the Mishimi Yichai is the first letters of the Shaitemo. What is the connection here? If we study that carefully, we find something really amazing. The word here, awake, means alive, constantly alive. It's that Nick, and that never dies. He's always alive. Even when he passes away, he continues to live. The Nick after his death is called kai, alai. The Kadoosh and the the Holy Mishami Yichai is the pronoun of the Kadoosh of the Mishami Yichai. It's the name of the Mishimi Yichai. The name of the Mishimi Yichai is the name of the Mishimi Yichai. The name of the Mishimi Yichai is the name of the Mishimi Yichai. The first letters go up to heaven. We find that there is a prasuk, similar to this. These words, the alai shama'in, vayedah. Forward up to heaven they came down. This was Mosher Abedah. They came down with the luchot, the two tablets. They brought the Torah to the Jews. Now, we find that the Mishimi Yichai is mentioned in the Zoro-Kadoosh as having reached the level of Mosher Abedah. Which level? The level of Mosher Abedah coming down the second time with the second tablets. The first tablets they did not remain for the Jews. That's like Sheikah. The second tablets which remain which the Jews have and will continue to have that Mishimi Yichai is all reached. Abedah then says the Mishimi Yichai is on every conditi