Abenazal said to Abnosazal. Abnosazal told that one day, Abenazal said to Abnosazal in a questioning tone. Have you ever heard for me any Divide Musa? Musa means any kind of lessons that are inspiring lessons that will teach a person Yiddish mayan fear of Hashem. Mitzvah is, and he said, because I can't, I feel I cannot speak words of Musa. Every word that I say is soaked, saturated in tears with who part of my heart goes into it. Abnosazal was surprised at first. Every word that Abenazal spoke was Musa. It was something words that were fiery that could arouse a person. But then he realized that there was a difference. The regular means, the regular method, the regular type of Musa spoken by Magidam, by those who speak, lecturers who speak words of Musa, that Musa always is, you are sinners. You are wrong. You are committing crimes. Wake up before it's too late. You're going to suffer. You're going to pay for your sins. That's the regular type of Musa. Mitzvah, you do all that good enough. You've got to try harder. Abenazal's words, the contrary, never stressed that. Abenazal's words were ones that inflamed. Within a person, the desire that was so strong, the craving desire to serve Hashem, the desire was so strong that a person literally lost any evil thought. Every person is endowed with Bikhira, free choice. You can pick either the good, the way of life, the way of Taita, or Hashem, a person you can turn to sin. But a person lost his Bikhira when he heard Abenazal speak. Abenazal spoke that the whole sign of evil completely left him. There was only one thought, one pattern, one path in a person's mind, and that was the wonderful idea that he could now serve Hashem, nothing else. Because of the power of Abenazal's words, Abenazal says that anybody, anybody, whoever attended Abenazal's Shia, ever heard a sentence from Abenazal testified to this fact that a sentence, a word, a lesson, the fact that Shia by Abenazal was enough to give a person a renewed life, renewed vigor, renewed spirit, it elevated in the Shama, it went soaring up into heights far beyond that you never experienced before, and completely in a sense of one sentence, a oneness, just purity. Only if the Taita was left. So this was in the days of Abenazal. What about after Abenazal's stonkus? What about for us? We never had the Zikhira to see Abenazal. Imagine that Zikhira. We never had the Zikhira to see Abenazal even, to hear Abenazal. There were no recordings then, no tapes left from Abenazal, or from Abenazal either, or even from later generations. Riklachalazal, very, very sad that there were no tapes too. The tape recorder was invented just after, just too late. Came a bit too late to get to Riklachalazal's voice on the tape recorder. He had some of his shooting of prices they would be. But surely they're none of Abenazal, Abenazal, and even, even the Shia of Abenazal, in a sense is closed. Donicate Sien and Abenazal's path. The road leading to Abenazal Sien is in mourning. It's a mourning because the sadness and the fact that this road is so unpopulated. The road itself desires to have people going over it. To get to Abenazal Sien with Abenazal's own self stated very clearly, vowed, gave his promise, any person who would come to his Sien, Abenazal said, I will perfect just as much as during my lifetime and even more. There's a guarantee, an eternal guarantee, to a person who gets to Abenazal Sien. That path today is in mourning because very few, if any, get there, you know. It's closed. Close up, they show him, read, they show him who blocked passage, entry to the Sien. So we don't have the opportunity to see the Abenazal, to hear the Abenazal, even to come to the Abenazal Sien. What about those powerful words of the Abenazal which could inspire a person, which could infuse into a person a new life, a new Nishama? What chance do we have today? Nishazal says, we do have it today. Today, not just in Nishazal's time, but even now we have it. Anybody who, honestly, sincerely take any one of the Abenazal's form, open it up, read it, you'll find a light becomes illuminated in your mind and your heart. And you have a new desire, a new life, a new life in which you want to live a different, purer than before and previously. A person continues with this. This was two words about the Abenazal. From the Abenazal, a sforum that Abenazal wrote that remained from him. These today act and serve as living words coming from the Abenazal. A person today could very simply hear or see the words of the Abenazal by learning his sforum. Fortunately, we have it at Nusanzal, the Abenazal's main chief disciple who recorded a vast amount of the Abenazal's sayings. The fact that, which we're learning today, we have only the Nusanzal to thank for. We have these words today from the Abenazal and with this, at least if we have that opportunity, let's take advantage of it and to learn this on a steady basis. A person should resolve. Never to let one single day of his life go by without learning at least a few sentences, a few passages of the Abenazal sayings. Very simple. The words are written in very simple and clear, lucid Hebrew where even an Abenazal student can understand them. As you see from these sforum Abenazal statements, they have very elementary. Every person can understand it. There's nothing that deep, that difficult to grasp. Yet, as simple as it is, it is made for the biggest sonic and for the greatest Londoner. He too could benefit and gain from this. If he takes this with a humbleness and sincerity, he'll find how much more he has to gain by hearing, reading, learning the words in a better way.

Maynizal spoke further about the Indian mission to Kunizaya. Maynizal said, very modestly, of course, we know that the Maynizal's anivis, his humbleness and modesty was second to no. He reached the highest degree of anivis possible, close to Meshavnabene. So when he spoke about his own praises, they were said in a truly modest form. It's difficult for any person to achieve to be able to speak about himself, yet to remain modest. Meshavnabene wrote about himself via the humblest of all people on earth. On a Mikol Hotham, not to feel any sense of hoardiness. Maynizal said that he was a child. As a child, he had learned through besides the regular studies of Thai, Gemara, Shastra, Peskin, also all the Sifre Hazera Kodish, the Sefer Tikunim, Tikunizaiha, all the writings of the Arizal, basic bulk of Kabbalah today. Itzchayim, Priyetschayim, all the Kisirizalishmen. In short, all this the Maynizal learned in his youth. The Maynizal stressed the main one was the Tikunizaiha. He spoke many times about the opinion of Tikunizaiha, and said that his regular study took him through Tikunizaiha throughout the year, even aside for the month of Elo. Maynizal said Tikunizaiha is so deep, so vast, that there are no khachma in the world, that it's not included in the Tikunizaiha. A person who has the mind for it, a person whose mind is deep enough, and has the grasp profanity of the Tikunizaiha can find in it every type of wisdom possible. All types of mathematics, no matter what field, what area it covers, is found in the Tikunizaiha. All types of music, one of the deepest wisdoms that is the wisdom of music. You know, the highest of the Tadak Desha, just divided into four parts, the letters, the vowels, the crowns, musical notes, the highest musical notes. All types of musical notes can be understood and learned through the Tikunizaiha. Of course, this takes a person whose mind is that broad, mind is that deep, but the Tikunizaiha is a safer list that it's hidden. Secrets are hidden, yet even the smallest person learning it can see in it, depth far beyond anything he has ever studied before. That's when the Tikunizaiha quotes a statement from the Igemara, you find a new light in the words of the Igemara itself. Great is God, the Igemara who learns Igemara alone, when he reads the same passage in the Tikunizaiha, the Tikunizaiha finds that he understood nothing comparatively prior to this explanation Tikunizaiha. Every word in Tikunizaiha is a whole world in itself. Every line is equivalent to many pages of Igemara, let alone imagine that in what is compared to any other type of regular, secular wisdom of today. Every kind of khakma that exists, bar none, without exception, is found in the Tikunizaiha. A person who studies it deeply enough will find it, will discover this. Nephela Ben Adol said, he praised the Tikunizaiha above all sport. Depth of wisdom, this is the chief, the main, safe hand. That is why in the month of Elo, at least a person should read through this. To know that he has said, he has davened through the Tikunizaiha. He has said words that are so holy, so sacred, it was as the message came to Mshume Yechoizal, when this was being composed in heaven. In the end of he said to him, in the end of he was the one who was going to come and proclaim the arrival of Moshiach, said to Mshume Yechoizal that with this safe hand, your safe hand is the one that is ifkumbe me galusah. The Jews will leave Golis, they'll go out and to enjoy the Gula Shlema, through the power and kudushah of this safe hand. This safe hand will light the way for them. The path is dark, they require a guide, they require a light, a lantern, the word zeha translator literally means light. This will be their light in the darkest moments, and this will lead them to the Gula Shlema. This is the Kayach of the Tzadik Emus, Shume Yechoizal, Bena Zal of Z2, that my light will illuminate shine till Moshiach comes, and then continue on. I straight to those who have this Emuna Shlema. We should be certain to this Emuna in depth, here Emuna, in the Bena Zal, Tzadik Emus, Tadak Desha, through this Emuna Nashem, and his Tzadikem, definitely be certain to see with our eyes the coming of Moshiach of the Kano, building the base of Mekdesh and Heida, Ameen Bi Ameen.

Vedasos says, Atresha Shonur is the main holiday of the year, the eyes of the Tsarikimis, the eyes of the Vedasal, meaning that those who are attached to the Vedasal can gain more atresha shonur than any other time of the year. Those who come to the Vedasal's minion, Vedasal's kibbutz, the assembly, can gain much more than any other time. Because of the fact that atresha shonur is the most important term of the year, that a person should be very wise, at least to the best of his ability, to use his mind during atresha shonur for a good cause. Good cause is to concentrate, concentrate his mind on the fact, the makhshava, the thought should be like its filah, like a prayer itself. The thought should be its filah to concentrate, to bring about a Yeshua, a victory for the Jews from heaven, on this day of judgment. It's a time when everything occurs, decisions are made in heaven for every individual, for every nation collectively, so that a person through deep concentration can affect a cure and ensure victory from heaven on that day. Person who thinks deeply is the same as though he doubles deeply. He attaches his mind to heaven and this sense can actually become part of the heavenly tribune. He becomes like a judge on that court and can make decisions. Just as a person who dovens, whose filah alone can affect a heavenly decision, especially if he becomes attached closely to the Tzadikimus on that day and as the fact is, the Tzadikimus not only dovens but also can decree. He can make a statement, he can dictate, and Kamiyachal Hashem fulfills. The person attached to the Tzadikimus, besides Dabing, also uses Mokhshavah. What's important about the Mokhshavah is that it affects, and in the level of Kedushah, Mokhshavah's thought is even higher than Tzilah, because Tzilah is B'peh, Malthus. Mokhshavah is the Chachmah, which at the same time, the man who says must be, the catch is it must be Besimchah. The word Mokhshavah is the letters Besimchah, exactly the same letters, therefore, using Mokhshavah, it means the person should be Besimchah then, to feel that though this is the day of judgment, though his life hangs in the balance, on this day there is written down and inscribed in the Book of Life and Health, there is inscribed this person's name, the decision is made to which book he'll be in, despite the danger of the jeopardy he is in, still he is Besimchah, and with this Besimchah, he can have the heavenly decree changed. In addition, the man who says the person should see to it that he sheds tears, unless he shows it. You know, just dovern, but you put your heart into it, because Mokhshavah too is believed in the heart. Concentrate with the heart, and a person should cry the deep recesses of his heart. The fact we mentioned once that he's all states clearly, that unless you show to the day of judgment, a person should cry during doverning. If he does, it shows that he has a soft good heart. If you do cry, it's a bad sign, hasashol, it shows that he has a heart of stone. A heart of stone, hot that is harsh, and inflexible, is the exact opposite of Breslov, because the opposite of the lave Evernor, stone is lave bussor out of flesh, lave bussor is the letters Breslov. This is what that Isal says, Isal of course, naturally, was a Breslov. Isal said that a person that you show to, again the most important date, should cry, this shows a softness of heart, this shows that his T-lot is being accepted.

It isn't the reason why there are so few willing to recognize the existence of the Psyduckimus and why those few should feel so happy and proud and fortunate in that they are closely attached to this Psyduckimus, how much they can be right of them, as we have seen ourselves, from Ramekoff of Les Alves so. The few years that I knew him, and much more so than I've heard from those who knew him for a long time, Ramekoff of Les Alves devoted himself to being a cadet of the Psyduckimus, to bring close those that were distant. He never considered a person too low or too uninformed or too unintellectual to bring him close to himself. In fact, I saw myself when I first came to him, the world reception that I received was certainly not deserved, and yet this was done just as he did to anyone else who came to him, accepted him warmly as practically as an equal. And we kind of bring close these distantly work of the Psyduckimus, because the Psyduckimus is as high as he is, as ethereal as he is, as high a point in heaven as he reaches, that's how he descends, lets himself down to the ordinary people. Ramekoff of Les Alves devoted his lifetime, and this is probably a record, the point where he never missed the people who go to work and have sickly a time of sickness, for illness, vacation, any other reasons. Ramekoff of Les Alves his entire lifetime never took a vacation from Tickelchasseis, the legendary Fila, crying over the Chobbenbees Mikthalsh, that we never are late in his life, where he was too ill or too tired to be present at the midnight, the stroke of midnight, which is the time of the six hours after the dark. At that moment, every single night in his life, he fulfilled that Tickelchasseis. Every morning he was up for Psyduckimus, simple Fila to show that our show we dobbled it, four to seven, that's a late hour, and so after dobbling his finish, after learning his finish, Psyduckimus ended to sell this in the summer times and times as early as four o'clock earlier. At the time of the time of Ramekoff, there the rains were heavy, in the old city he fills with the rocks, and he docked us at that time, he walked through the streets and his docked us, many times he was told that he fell into a ditch and tried to extricate himself and couldn't call for help. The main point was, and the main illustration that's most outstanding is the night before his stonkness. We're speaking about an age well over 90, well past 90, that night he was already ill to a point where he was considered a gaseous, wasn't breathing his last. At the stroke of midnight, he tried to get out of bed and tried to lift himself, then he fell off the bed and lay on the floor completely helpless, he couldn't move. He lay there waiting for a strain to get up, his son was no strength at all. Hours later, people in his house he was, the Mission Bush list, came in and saw him lying on the floor. He cried out and he looked at him back on the bed. He asked what happened? A couple of days later I replied, nothing happened, I fell out of bed, and I thought that I was probably dying, so later I wasted the death, I figured meanwhile, I'll talk about gaseous, I'll have his blood it is, he did the whole thing right through regular gaseous, regular the blood it is, regular tithes, he learned everything is Baupet. Like all the others, he was possibly the only one, possibly one person in the world who had learned the entire Kutemana Baupet from beginning to end. Every single word in the entire state of Baupet. And I know the fact that he learned for many years the Kutemana Baupet was a showing, for an album of well over a thousand people, a thousand of the greatest outstanding Sadikin in Europe at that time, the fact that there was one time that he said a shia in the Kutemana, and then he said the Kutihalapha Salans, a Muslim Salaf. When he said this shia, his shia journey was between two to four hours, students had more patience, and at the end of this shia, when he finished the Kutihalapha's, a Muslim wrestler, a very famous Talmud, a Muslim Salaf, jumped up and he said war, an exacting answer, a couple of days ago, said that shia, that's how he said the grandfather said exactly the same place. A Muslim, he said the shia got the same way, it was the war to the Kutihalaphas. This was his extraordinary ability in teaching in Hasbuda, explaining the works of the Venazal, through the highest degree, the Roli Kabbalah, surrounding it, showing all the depth of the history at Israel that was found in them, and to bring it down to the smallest person too. And of course his alumnus goes without saying. It was one of the greatest alumnus in the world. I could testify too to the fact that I personally had a number of shanus, where I asked the leading Shishivas at that time, what is the word today, I'm ready to start. I could not get the answer from them, I asked for my Kuchalazal, this answer was immediate and clear, clear perfectly to the point that what is the answer, backfane, marbled at it. There was no marbled to those who had the mother and the greatness that he said it gave us.

They just act possible when it's all said and sold. When it's all testified. They just act in a person to perform ever as to come to me for the Shoshana. Because the Shoshana is above all else. Nothing compares to the Shoshana. Even I myself, all my powers, whatever I can do for a person, whatever I can accomplish for a person, is nothing compared to what I can do for him on the Shoshana. That's higher than anything else. So, only then, the person asks me, should I come for the Shoshana? I have so much opposition at home. So much sacrifice, leave my house, and then should I come? If I tell that person, don't come, then he should not listen. This specific misfit is so great. Come to me, even if it leaves, rule misceit isn't it? We should be suffered to accept that every word that is said and came is out of question, not allowed, wanted completely. And that's who's, of course, this is what's meant by true little to the Shoshana and true discussions. You know, I'll say that the Shoshana is the main day of the year. It is the Shoshana, above all else. Despite the fact that some see, Chipper is greater in the soul, and as I said, by me, the biggest of the Shoshana. And if people ask Kasha's why, so the answer is very good. The answer is you have a Kasha. That's the way it's supposed to be. You're not required to understand everything. If I tell you something, you have a Kasha about it, good, you don't understand everything I say, fine. All the better. Except without understanding, you'll have much more credit. I state very emphatically that the Shoshana is the ikka of all, above all else, yet the other is the Shoshana. That's why on the best of the most important day that exists, most important year that exists in getting the other is the Shoshana. It's the one time that every one is in clear to make every sacrifice possible, not to allow himself to doubt and elsewhere away from the Benazal's video because the Benazal said, really, wherever you'll be together. Where it is, replace any of the thirdest quarter in the world, I'll be there together with you for the Shoshana. That is the Shoshana. Benazal said, too, that Adam the Shoshana is also a major point. Benazal, Adam the Shoshana was so great last day in the year. It covers the entire year. Benazal stated that by Adam the Shoshana, which is not yet to be yet, far greater than Adam the Shoshana above the other side, they can. I accomplished more Adam the Shoshana than others accomplished Adam the Shoshana itself. That's why the meaning was, in Umar, those who came, those who served to come to Umar, the Shoshana, these past generations come there with a symbol there, they're at great risk. My father shone there for 19 years, so from succession. Many times, risking his life to get there, the Jews will kill in the process of this journey. They were served to get there constantly. He told, he spoke about this great Shoshana with the Benazal's video, the Benazal's shul both days of Shoshana. The custom was, on the Shoshana, of course, you don't go to visit a grave on the enter. Custom was to go to the Benazal's sea and edit this Shoshana, and say that then he could look to him and take an acrylic. That's why that day is the most important day of the year, saying to take an acrylic. Most of what time ever to get to the Benazal's sea and edit this Shoshana, was the Benazal himself said, Edward the Shoshana, there's a special bit for it to give a pigeon. Pigeon needs to give money to redeem his soul. To there be a greater pigeon possible, the person coming to the Benazal's sea and there are giving the stalker coin to the Benazal's savor. Therefore, the most important day to get to the Benazal's sea is edit this Shoshana, give each stalker there, say they pick an acrylic, then the treeless said, and over in the Benazal's shul, we should be served to be pibless. We be cushioned to the Benazal all our nights for ever afterwards. Meet together with the Benazal, Muna Shlaima, these hosts, this Muna Shlaimus, and they serve at the sea. They come here to show us the tail, be a Veslamiktoch, Yeshua, Cholius, the entire Cholius realm. That's all, ever. That's all, that's all, that's all, that's all. Thank you very much.

We continue to share Sichhe Sadan, the Benazal saying, we are now on paragraph 21. We've covered 20 so far, Bar-Hashem. Every one of these saying, of course, are gems. We cannot really elaborate on them properly. The Benazal said though, every person is permitted to learn his words in as much or as little depth as he can. As much as we learn now, we hope that it's Hashem, the Elam Rabbah, who is there to understand much more. The Benazal says in this statement that Reisha Shona is the main holiday of the year in the eyes of the Tzari Gemis, in the eyes of the Benazal, meaning that those who are attached to the Benazal can gain more on Reisha Shona than any other time of the year. Those who come to the Benazal's minion, Benazal's kibbutz, the assembly, can gain much more than any other time. The cause of the fact that Reisha Shona is the most important time of the year, a person should be very wise, at least to the best of his ability, to use his mind during Reisha Shona for a good cause. The good cause is to concentrate. Concentrate his mind on the fact that the Mahshabah, the thought should be like its filah, like a prayer itself. The thought should be its filah to concentrate, to bring about a Yeshua, a victory for the Jews from heaven, on this day of judgment. It's a time when everything occurs, decisions are made in heaven for every individual, every nation collectively, so that a person through deep concentration can affect a cure and a Yeshua, a victory from heaven on that day. A person who thinks deeply is the same as though he doubles deeply. He attaches his mind to heaven, and in a sense can actually become part of the heavenly tribunal. He becomes like a judge on that court and can make decisions. Just as a person who doves, his filah alone can affect a heavenly decision. Especially if he becomes attached closely to the Tzadikimus on that day, and as the fact is, the Tzadikimus not only doves, but also can decree. He can make a statement, he can dictate, and Kamiyachal Hashem fulfills. A person attached to the Tzadikimus, besides doving, also uses his Mahshabah. What's important about the Mahshabah is that in effect, in the level of Kedushah, Mahshabah's thought is even higher than Tbilah, because Tbilah is bepecht, Malchis. Mahshabah is the Chachmah, which at the same time, the man of those who says, must be, the catch is it must be Besimcha. The word Mahshabah is the letters Besimcha, exactly the same letters, and therefore using the Mahshabah, Mahshabah means a person should be Besimcha then, to feel that though this is the day of judgment, though his life hangs in the balance, on this day there is written down and inscribed in the book of life and health, there is inscribed this person's name, the decision is made to which book he'll be in, despite the danger of the jeopardy he is in, still he is Besimcha, and with this Simcha, he can have the heavenly decree changed. In addition, I mean it also the person should see to it that he sheds tears out of his Shona. You know, just dove in, but you put your heart into it, because Mahshabah too is believed in the heart. Cursing trade with the heart, and a person should cry the deep recesses of his heart. In fact, we mentioned once that Israel states clearly, that unless you show to the day of judgment, a person should cry during dovening. And if he does, it shows that he has a soft good heart. If he does not cry, it's a bad sign, has to show, it shows that he has a heart of stone. A heart of stone, a heart that is harsh and inflexible, is the exact opposite of breastloaf. Because the opposite of the layev and the heart of stone is laybus or a heart of flesh, laybus is the letters of breastloaf. And this is what that Israel says, that Israel, of course, naturally was a breastloaf. That Israel said that a person of the Shona, again the most important date, should cry, and this shows a softness of heart, and this shows that his Tvila is being accepted. Also, Abenazal said, and this is something which is taken very seriously by the followers of Abenazal. And on the first day of the Shona, a person should be wise, wise in that he keeps his mouth shut. A person should speak as little as possible on the first day of the Shona. The first day, of course, is dinakashya. It's the hush of one of the dinam. He keeps his mouth closed. He does not speak words that are unnecessary. Of course, it is open to sthada, it's open to learn. Not to speak to any person, any words that are unnecessary. Then he becomes a whole keli, a pure keli, a pure vessel filled with pure thoughts, without wrong deeds, without wrong words. He completes himself. Abenazal, the greater the person is, the less he should speak. And therefore, Abenazal himself was medatic in particular. Abenazal Shona, he did not even say a piety. Parts of the davening that are added, Abenazal Shona, he skipped those parts. He considered that as superfluous. The only parts that he said were those that were composed by Dabalazala Kaliya. Dabalazala Kaliya, one of the two tasers says that this is possible. Abenazal Shona composed these piety, the bits that are added during the Tvila. These are said, of course, by the Ashkenazim. His friend don't have that in the Makhsar. But it is not for us to skip that piety. It is always so, where it certainly could skip most of it and say only the selected parts. For us, it is better, of course, to say everything that is written in the Makhsar, but to speak as little as possible. Therefore, there is an excellent custom, wonderful custom, by most of the Brahma. And on the first day of the Shona, they declare a Tainas debor. Just as there is a fast, people do not eat. So is there a Tainas debor, people fast from speech. They go through the entire period, from the night of the Shona beginning until the second night, until after Mar of the second night, without saying a word. It is as though they cannot speak, they are stricken dumb. And this, of course, is better even than a fast from food. This is following the advice of Abenazal, ashray to the person who can fulfill it. It's good to mention, noteworthy to mention, just give credit where credit is due, and for them have regular fast days of debor through the year. This is a wonderful item. It is certainly advisable for any person that can do that. Just the fast from speech, just as fasting from food, Abenazal says, is the best cure, the best nourishment for the soul. The less the body eats, the more the soul is nourished. The more the body gorges itself, the more it is subtracted from the soul. And much more so, the more words that a person speaks that he's not supposed to, words, of course, does not mean words of Taylan Tvila. Regular words, the word of the Taylan word, or Divinay Chayal, those words are taken from the Kayakh of the power of the Nishama, of the Nephish. The Nephish is the power of speech, nafshonala. The person who refrains from speaking gives that much more power to the Nephish to the Nishama. So especially then on the holiest day of the year, nafshonala, the day of judgment, the day in which a person's fate is decided for the rest of the year, and of course it is very advisable to give more strength to the Nishama that the Nishama shall be healthy for the entire coming year.

There are exactly seven days. During these seven days and seven nights, the Minig is to do chuvah for the corresponding seven days of the week throughout the year. Promotional on a Sunday, we do chuvah for any type of sin committed to off Sundays of the year. On Monday, chuvah for all sin on Monday. Same thing holds true for the night, the night, the first day, the night of the second day. We do chuvah for all the night through the year, that day, the week, especially at the mistut. Shabbat chuvah is always a Shabbat between Shami and Kippur. Shabbat chuvah, do chuvah, ikah, or anything done wrong. Go to Shabbat anyway, or the bus. We go out these are days of chuvah because we want kindness to the consideration from Hashem. Therefore, we have to show to our own actions of the Minig. We accept certain humanist more difficult conduct than we do during the year. We accept from this even though we do not expect to carry them out later on. Still, this is sort of the extra cupola taken upon ourselves. Emotional, Minig, not any bread, not baked by any bread that is baked by a guy is forbidden even though during the day, he should bake or he spread his kasha. Or, for that matter, bread baked by an unshameless Shabbat too, should be other types of hummus, few we cannot abide by during the day. Still, it's to our credit, we accept upon ourselves early in the afternoon. The first one of the aesthetic ritual where that is the day after the Hishada, which is the third day of today, is the same Gedagio. Fast day, memory of the dead Gedagio, king, the lat, king, the god, brought about for the day of the show. That day is a regular fast, according to some place given, brought by, seriously, the tainists considered a tainist literature. Because they have all that Gedagio killed under the Hishada itself. Therefore, it was brought on this credit to the day after, whether the Riyakodesh, most afraid of Rudolph, state that the death effect of Gedagio was killed on the third day of today, and therefore this fast day did not happen, and he did have a mid-femme whatsoever. In case of the mid-femme, of course, fast lighter. Since Gedagio was killed on Gimote today, I mean that this fast held on the exact day, which guilt it doesn't have. Every day, I would say, as you may travel, we say, Edidion Kipper is, if Kipper comes out on Shabbos, or we will not say Edidion Kipper on Friday, but then only Shach nut from it. And you could do the chubo, of course, divided the two parts. Chubo for Aveda's committed thing Adola Lakan, sins that pertain to one act necessary towards Hashem, like Shabbos, Billon, Bila, Thon, and especially sins related to Lodomahabeda, Queen, one Jew, and another. This second type of sin, in a sense, is much more serious, because Kipper itself not forgive for any sin Edidion commits against another Jew. Therefore, a person very careful during these days of chubo, fat that Edidion Kipper, see what he should correct, any wrong doing, is committed to any Jew at all during the year, whether it's wrong in having fool the person money matters of business, or whether it's actually one of the hurting someone's feelings by insulting him, embarrassing him, or doing things which he knows he would not like done to self. These are the person most specially given this from the one he has wronged. Well, if a person is approached with a request for Mephila, that person should be soft-hearted and forgive immediately. Of course, it says that there is a media connected media. If you are interested in Averil Peshach, a shem forgives sins only to that person who in turn forgives others. That person in Achsar said it hard-hearted, fuses to forgive, and having to, treat him in this same manner. Even though sin of shinhara is colluded to will, which means that a person is permitted to use pardon anyone who has broken what shinhara against, still do not have learn of the place can say. The person that made the saccid of goodness should forgive, even for this sin of what shinhara also caused. He may have spoken of haragy others. Thank you, neither can I get me done. They be forgiven for the wrong he did speaking what shinhara. How is that done? Heaven placed into the mind of the person. He is well kind and to forgive. This would be a tie for the fact that he was good enough to give others, even though he wasn't quiet. So above all, a person should seek Mephila, everyone he has done wrong against. At the same time, he should soft-hearted to give Michael every single person he can enter into the game. How do you know that they can't spare a son? Then to constern himself only, does Avedis, but of itself and Hashem, seek Fibar Kapotov. Edigan Kipper, the name of Kapotov is to rise very early in the morning before davening, say, till up in the autumn. And to say to Kapotov, either on a mild chicken, as a customer of spice, or preferably say to Kapotov with money. Eighteen cents for every member of the family. Steadyside Musmali for stocka, saying, Eloha Mois, year full of stocka. This serves as a kapotov, actually, as a tuja. Do you mean to yourself? And if a person, a fast-mashallan, doomed, and this might serve as a ransom, deem his life to be nachta v'nachtam, chayim saikav, the mitzvah of stocka. It's not very much. Edigan Kipper, too, we have the mitzvah of eating. Chihwab, the Edigan Kipper. It's great, a mitzvah, spasting onion kipper. Therefore, special kavona be had during the meals of Edigan Kipper, about the morning meal. And the last meal, the sudo ha masek, the foods that are usser during Edigan Kipper, are those food that amad bazaar. They're for any kind of dairy product to be avoided, and especially egg. But a meal is meat, fish, and chicken. Oh, a morning meal. And in the last sudo ha masek, Yekodesh says that ahiva eating is a special tickin' quiet or necessary every day. Or one kesher twin' wuf shomer is food, food that nourishes the body, keeps the nishomer attached to the body. A person would stop and would leave. Of course, there, that's it. Achila itself is a tickin' for the nishomer. Especially, achila is done, kashus mikdushah. Therefore, Edigan Kipper, person, has to warden the huge amount, according to the result, to make up for the tickin' of achima, which will be lacking onion kipper itself. However, naturally, should not overeat. More kavana, rather than more value. Before each meal, say, set upon himself, the mitza of Edigan Kipper. At this meal, the mukdush, dedicated toward that mitza. This will be the kind of mitza for eating. Edigan Kipper, equivalent to fest. Fest begins ample time before the skir. They go to shul, put on a talus while it is still light, and start coming to a before the skir. If a person, even before this time, is in a kabala upon himself. Without saying it, kabala belive begins a fest, and although kabala belive generally, have not considered a kabala, as long as no word directs said. In this case, the Peshkums say, we do consider it a kabala, and for him, the fest begins. Unless, of course, kabala is made before plague, then it's completely discounted. Any time after plague, the kabala upon himself, even in his mind alone, no one, no more, but didn't, the hand no more. Edigan Kipper, it is sir, an achiyu, everyone to be talu, you go to the mikka. Fiyu is for every member of the family, elders, and young ones too, including there's a harem and a kabah, even unmarried ones. Achiyu of Tula is so important, that this mikveh should be, specifically, a 100 to send posh mikveh, Shedal and Lashim, and every khuna, be carefully watched, see that bided by, just as a woollen would go to Tula. Mees, careful to cut the nails, to see that there is no possible, at sea, so, so, whatever the mikveh. The number of times, that mission will occur, four times in point of it is all, so I'm 13, you know, and more. Aminche, say, be bided by an achet, bided by an achet, comes after the end of the shamaness today, after the poshik idiu, lots of them they see

We found what they think, speaking words of wrong, bringing there for what's in order, which is worse than of law, didn't bear the burden of a Jew, which prevalent down to the worst type of sins, the combination of all three, and for which three of those certainly pay their shoes, one what's known as Skalgeil, the killer, the killer, neither the Shmi. These all bring us from there to what's in order, to what do you serve in the pair, speaking Shkodin, speaking what on the tail end, specifically speaking what on the tail end, or good or a mess, or lack of words of business, are important unnecessary words, Shabbos Kredesh, the type. Heavino deals with the various tending to Gamabresah, Shava, Ingoo, the most Avino's, in Hulun, Jojim, and Tos, the stackless one of Skalboa, Hitsos, Zerba, Tolerach, what is in the Akhvedin, Mishra, Moshidin says, Tildes, Hamayin, Agitsim, in Haayan, Moshidin, Esas, Rojim, means, of course, Moshim, Akabel, Ro, Mayin, wherever they mess with the word from this, Tildes, Hamayin, means, water that comes from the eye, the moist, tears, pears, and one thing, Makhshidu, Zerbaim, Kousher, Sula, Purithai, the gift, Zerbaim, Zerba, Kola, the person that was on the spallow, Ip Kavono, the moist, who shed tears over this, one technique in hand, Shemirah, Giddishalu, Skasir, deals with case-persons, Moshidin, if the person, Kors, has a charm, from others to commit sin, where he made a head-eyes, toys, tore a wall, din, or he besled others in the sins, Koshishalu, tempted, you know, the Makhshidu, who is like, Zadlu, you know, deals with Zalzail, disrespect, that show, they should respect, Koshishalu, the parents, or two lebis, any type of disrespect, whether word and action, this is a double sin, person must both ask for feel of parents, and then, made an strada, in the true of Zalzail, Kovasalu, you know, Kewo Shabbos Niente, very few, of itself, by privateer, because so many, wronged through details, be it Shabbos Niente, even a person careful, when it comes to Nisha, a small part of his, where the Mishle says, this type of shit, dobbler, has tongue with El Azadai, out of the shegei, this shegei is due to the fact, and that learned it didn't, and it is considered, like Mezit has a person, she chubah, for any type of, it will shabbos into any aware of, and also, chubah, only possibly, wasn't aware of, that's what she may be, judge, shah, for show, not to Mezit, of or, Kewo Hashem, so Mezorah says, there's no forgiveness for this, till when release, he still cries, keep her to me, tell her, and it's the person, she's very serious chubah, no Hashem, in many cases, many matters, and many types of committing a sin, where it can cause minus iron, or the person, to get the wrong impression, or to create a bad opinion, about the Jewish religion, Hashem shalom, all these cases are Russian, person should be really serious, and see a chubah, he's abnuk, cough stands for, cast too, sin of cast, is so serious, that El Azad says, a little chubah possible, till a person does away, with this cast completely, people take this very likely, it does in matter of habit, in matter of second nature, or in matter of a person's nature himself, and it's considered light, till the sense that this is his nature, El Azad speaks very much about the meaning of one of some of cast, which is one of the worst sins in existence, because cast too, equivalent to our Dezorah, aside from the tremendous Spanish-Chorus, the person, all physically and beruchnye, as El Azad says, a person can lose a tremendous amount of wealth, also it can cause a fulbar, to put a Dezor, fulbar in the house, a houseful, there's nothing that is a destructor, as he cast himself, both to a houseful, to a family, to a brook, as are shown, especially to a person, it's only summer, where it's a day of nourishment, the chulah for cast, you really don't see one, but snow, to the east of Leksonos, the Euras speaks about the fact that, Sheena refuses to accept one who goes in for Leksonos, and punishes for it, evil in El Azad, from Yisudam country, cause a Leksonos, there's lots of snow, there's Leksonos, one too, a person should build deep chulah for, always remember, the meaning of chulah, a bobo is the host of the ovar, be good for the ovar, but a bobo, cabola belay, take upon oneself, not the atsmu, to the unit angering as Sheena has shown, this is a pledge of a promise, but stoker, not to fulfill it, Karim has shown, also, by not fully litsevis, a slain list, as for example, the mitzvilo, they're not putting the proper kavana into it, wrote the mitzvilo, the kavana is like a ghul, but in the shama, they had no life to cause it, so to any mitzvilo, it was not done by slainless, even the mitzvilo which required actions, not done by slainless, and that's as though the mitzvilo was missing, cases of that, nothing to kill him, person visits once, he was insufficient, a person helps someone, only partially when he could do much more, he's doing the mitzvilo only partially, but that is clearly the meaning of me, rest of the ashamlil, till the last letter, person can even have in any type, our sin begins with letters, of all, when it curled the 22 letters, called mitzvilo amuna, sin where a person might have grade from plea, pure, amuna, even in a slainess, as for example, sickness, has to show them strikes, or if the sickness is a type of contagious disease, form of an epidemic has to show them, the person that attributes it, to the contagiousness of the epidemic, rather than contributing it, true fact, this ashkacha proti is not contagious, every person stricken, was stricken through ashkacha proti, did not come by itself, that no act, nothing that ever happens, is one that happens automatically, slightest incident takes place in this world, is one that is pure ashkacha, ashkacha, a sickness, we assume, always act as a musse to a person, arouse the person to, do chur, so to all case, amuna, includes amuna, every word of the taita, amuna in the sadhikim, amuna, kinder sectation, proper respect for them, proper respect for the swathum, every type is safe there, covered our taita itself, all that is included in amuna, first of all, the seed, all in its source, pratt amuna sadhikim, the amuna sadhikim, first slated only into action, by, biting by, carrying out the ashkacha, of the sadhikimus, following the ashkacha sadhikimus, shows amuna is complete pratt, the greatest ashkacha, the meaning of the amuna is, for the ashkacha sadhikimus, pav de, in which a person lives, is much easier to have amuna in the sadhikimus, stalak, and one who is present in the de, where always, there is mahoik, entire work of the satan, every generation is, main objective is, to hide, malen, the ear of the ashkacha sadhikimus, then that a person has his greatest karma in the amuna, tain to keep his amuna, slayma in the ashkacha sadhikim, in saying the evidui, vashamnu, and alkhet, each time he says, strike, with his right hand, upon his heart, then shachunar huts brot, the shem arizal, strike on the chest, and shem poshikim, strike the heart, meaning that you, my heart, are guilty, causing me to commit these sins, that is I, I myself am guilty in planning to do the sins, and with this, I confess, it's a little difficult to stand your skin nearer, that the rizal, himself, is not truly against the point, the rizal says, mufedish, mufedish, in the prihetshayan, also, yake, al-halayu, strike, heart, when he's saying the evidui, with his egre, which means he should make a fist, and with this fist, strike al-halayu, the rizal says, halayu, shebe chhoseh, which would seem to include both, the chest, but which are of the chest, chhoseh, the lay, which is in the chhoseh, reason itself too, the rizal says, that the avedish, cause the chasudin, the eid al-lamala, to makunasus, talk to makunasus, sibe kamlih, when the avedish are erased, the chasudin mayideh, to the chhoseh, which is makumagoli, there again, these al-sivis, the point is,

The easter of wearing shoes, according to Bach, forbidden even to wear socks. Mokinabirom and Taaz permit it. And there are Paiskiloos say that shoes of any kind are forbidden, even though it's not made of leather. Shmi's rubber can't be ever recorded. These are all states, definitely. The only leather is forbidden. Canvas shoes are rubber-experishable, and that is the accepted minute. It is forbidden to allow children to wear shoes made of leather, since there is no difficulty with them wearing canvas shoes to our children to as we sit or wash cold water. To commit to children should not use any warm water, even when it was prepared for the day before, when it was most silent heat, because there, too, they can do it out. Also, they should avoid sweet people, if necessary, to be aware of the midst of the same. T-last year dying in the morning is permissible, only up to the end of the finger. Joints with the fingers meet the hand. Pong. However, a cahen, foregoing of kuduchun, is committed to wash tire. A shower of a color, a bride, within 30 days of a wedding. According to the Beesir Seif, Thesmus Chayin the Kitzer, committed to wash her face. According to the Chayedam Abish Nadura, it is forbidden. And therefore, either case, it is permissible. Meaning that if she does wash her face, it's not considered isir or kulo. And if she refuses to wash her face, it's not considered isir or kulo. A woman that takes herself, her husband should. And then is it every woman, kippur, night, day, evening, kippur, as a sikwitita. In all respects, an anyam kippur itself, even is that her siktata is permissible, however, it requires use of water. Washing a little, still is what their kippur be attack. A woman who is pregnant, is considered the same as a chayla person who is sick without sakana. And therefore, feels ill. Then the gemara says or whisper in her ear, telling her that it is a kippur. Many times, there's a sufficience to ease a pangs of hunger and make her feel better. It goes, hunger could be coming from the upa and a child who hears the plus the fact and self by hearing this busur will be aroused to stronger desire to overcome the ill feeling and the pangs of hunger. If this is not sufficient, then it is permitted to feed her or feed any person kippur who is all the time with hunger. Space, color of space changes because of hunger, become violently ill. And the satyr of feeding is to give them less than a service, to mean a little less than the size of an egg type. More than a kazayas, feed this other kazayas in a bayah at a time with the space approximately nine minutes in between each kazayas. And the kut, less than 80, is also the same space between kays of a khailush. Then it is a mitzvah for everyone to feed this person and then it's literally usur for the khailum self, a mahmir upon us. Hetter per taste of food and certainly sort of medication. This complete hetter requires no chula at the end for it. Emsha hilchas kim kippur. Kula sa kim kippur, the ill-ghim kippur, water shkir, we put on the towels and make a brachanat, satay pachits. And we start kovidrei with water shkir too, since like an emir matenetha, and umirat dos at night, anyentha, shabasi yentha, therefore we had to do this before being kovidrei. Actually, it isn't really matenetha because kikri kovidrei is said for the future. If we ever make anenetha durrily and get about tonight, that anenetha is not khail. Naturally, if a person makes anenetha during the year and remembers, then he said kovidreily jibri four. I mean, the vat program makes kovidrei tonight. Anenetha is khail. That's the purpose of kovidrei. Before saying kovidrei, say adas samakurim, adas kol. On tiden spaule in havayon. This means that we make a special tonight. Shiva shomala bishiva shomata. Kayaf that we have in matvir combined together with our two lives. Two lives avanishoyin for wish to join us. Tvila anyum kifra. This is a ekinish hashyom, or anishoyin on the sky. This is nasala avanishyakesh, one kuchubich. Bichol in kifra is a kapala for everyone. O is ma, I mean, has anenetha in the kayaf avan kifra. One who does not believe in the kayaf in kifra to forgive, meaning either he likes anenetha inym kifra, or he likes emuna in himself. It feels that he too far gone, too low. Zecha to a kapala. Spoiling to yush. Person who has that yush. The hymn in kifra does not help. Chashoshon. Person should be mamin. Bemonah shleinon. Kifra, that makayah in kudusho, forgive for everyone's sin. Kifra forgives not only for the haim for the little, but even for the mason too. Unless the person during his lifetime was a rusha. Gunur inym kifra does not help. He has a child, son or daughter who is good. Gunur mizaki abur. Even that, the rusha in the shawatu receives a kapala. In the morning, at the shafas, lein, kia, pashas, acha yumais, that begins with the first sentence, the story of the estalkas, of the two sons of Aranaklayan, Lord of Anabihu, which means the estalkas of sadhikan. Eregymar says, person who is nitspeyad, or a pisas baleado, the skarpas of sadhikan. And his immededomais rise over them, when your kippur, that means forgiven for all his sins, in zekha to see his children live along like, as what Uzey Badeshev and Uzel says, that it's very important to have them at a time. To listen very carefully, kia, anyam kippur, they have it planned very slowly, that first pasik zekha, immededomais, shed tears then, which is zekha to a lafila, slikha in kapala of all his sins. To bring the same of the teed, saying, do you, that it's forbidden for a person, even the biggest tomahachan, to learn taita then, that it's a toad, he just said everything aside, and to join in, to feel as if he were in the cross, during the reigning of the estalkas, but they are then, above all, a person to do chula then, say to himself, this hapusich, great sadhikan, and what do we do? This thought will bring a person to do complete chula. Also, the itza, an aliyah, a taita, an imkippur, is so khashu, that a person should make every attempt to spend as much as he can afford, zekha to get an aliyah on this yim kodesh khanayda. Ehta lusso, though, the maganavlomintaz say, it's better to say it in kekenu, but it is not. And, for mincha, we do not say, as she volts yim, lein a taita, we say, as she volts yim, for na ilah. Mincha, lein the taita, lein the taita, as she's alayahs, because they have a tool, they got water, or that bigam. And, what I've told you is, mahtiyuna, reasonably mahtiyuna, show the kaya, power of chuvah, the itza person, this is so close to the end of the kippur, this last chase, we completely, deeply, allows the chuvah, and also, we read that story to show that it's impossible, for a person ever to flee from Hashem. Yuna, an amitai, yuna, the sun, that is raised by what to life, by abiyanadi, it's raised called ben amitai, who tried to flee from Hashem, to avoid saying this nevura, that he was brought back against his will. It shows that it's impossible to ever flee. A person must, during his life time, be msakin, that he begam that he has done, safe, call safe. If he doesn't, Hashem will take it out on him, that's a show in either, an evermuhaba, or to bring him back to, gilgul again. So therefore there is no evading, duty, his mission life. What bank? As Yuna ben amitai had got back, is ready for this field with the nishama. The whole story, there's a muscle for the nishama, and therefore it's best that a person rather than the postponent, then to receive the onalislandic surum and the aish, better now, while there is still time, complete shiva, the sakin herself, while he can. This is the muser avi, makdiyan. Then we have the twila's of the ila, closing twila, final twila, I can keep her, just before the ila's share shamaim. The heavenly gates are closed, no person might feel very weak at that kind. Straighten himself with all power, put every last ounce of ka-runa into this twila. Fear as though this is last chance to recei

When you have the day, the awesome, fearsome day of judgment, Shonim Kippur, a person supposed to come before Hashem filled with fear and awe, and that day too, a person should be filled with Simcha also. Hashem, I come to you on this day, and you're about to judge me, the day of life and death, the book of life and death is open, and my life now is hanging in a balance. Should I worry about it? I am filled with Simcha because I know that the door is open for me to come to you and say, I want to come back, I want to repent, to erase my past, and you want me to say it, and you want to write me in the book of life, because I don't have patience. Therefore, I come again to you, and I say, I have problems again, this awesome day, it's a fearful day, you take the problems of mine, I'll be free, free mind, to be able to serve you today properly. I'm listening to the Shaffer with a clear mind, I'm dovening with a clean heart, without worries about the past, these worries I give to you. When you recall the case of the Bodice Vizal, who once said on Yom Kippur, Hashem, this is Yom Kippur, the day of judgment, it's a holiday, all business is closed, especially the stock market, where they trade stocks. However, Hashem, you can do everything, you can even trade stocks today too. I'm here to make a deal with you, Hashem, because you have something which we need, we have something which you need, which you want us to get rid of. Fine, we'll make a trade with you. We have, we're stocked up a lot of all warehouses full of sins, all kinds of sins, every time. You have an Eitzu or a treasury roll full with slicha, Mkhilka, part of forgiveness. You give us your treasury, we'll give you ours, and we're even. Take away our sins, give us your slicha, and this is our deal with you. And of course, if these words are said sincerely, we know that the believers who go up with this results, people will forgive them. They came out pretty clean then. Anybody with a sincerity can do this. And this is because he follows with Amunah the words that inside he came with. Benazir said, tape me here, it is very good to do this. Do it with Pitachan, do it with Simcha, and Hashem will erase all a person's problems, both physically and spiritually. We should become truly attached to Kushet and Insanic Amos, to Benazir, and thereby serve Hashem with all our might, with all our power. Be sure that Hashem should bring us closer and closer to his avidah. And then to ultimately deserve seeing the Yeshua Hashem, Geh-el-Fayin, and Gula-e-Shleimu, with the coming of the sheikh, be it in the name of Hashem, Haida, or Main Violet.

Now, this is based on a statement by King Solomon the Wise. King Prohellate, Prohellate the Wise says that King Solomon begins with this sentence. Havel havalim amare prohellate, havel havalim akol havel. Havel havalim means nothing of nothing, said Prohellate. Prohellate is King Solomon. Nothing of nothing, said Prohellate. Nothing of nothing, all is nothing. That's the statement. Now, the Wise King Solomon would repeat a word so many times, unless there was a reason. So many times he would say nothing and again nothing and again nothing, speaking about this world. So, King Solomon said, know that nothing of nothing, that means it's worth minus zero in this world. True, the world itself is worth nothing because it's only limited. But again, I say, King Solomon says, whoever says nothing of nothing and means it, literally, all is nothing. That's even worse than anything else. Said that this world is really nothing of nothing, that's worse than, and considering it important. Personally, consider life here important in itself, of course, to the shaft. This is the main life, and that's it. That's the worst in the shaft possible. But one who says this world is nothing at all, literally nothing, discounts the life itself here completely, locks himself away, that's even still worse. Because that person is selfish and wouldn't consider helping another person when this is the most important Mitzvah of all. That being a Tzadik is the Mitzvah of helping others. And proof of this statement, very conclusive proof is that when the Yimena in Kibushin, the Yimena, speaks about the most important Mitzvah that exists, the Yimena says that, formless, carrying out of Mitzvot is every act as a Mitzvah. It's holy. That Yathotah is a greater Mitzvah than any other singular Mitzvah. But of all Mitzvah, combined all Mitzvah, and in certain Mitzvahs of such importance that they are immeasurable, exceedable in greatness, greater than any Mitzvah you can dream of, is the Mitzvah teaching Torah, teaching that just without teaching religion, to help others to obey the command of Hashem. That's more important than any Mitzvah you can ever dream of. And this, I mentioned time and again, the lesson that I received directly from the clock of lifestyle. Well, when I came there the first time, and I told him I had much desire, I had years of praying to be so good to get to Eritz Yisrael, because at least the Yimena says, one who walks four steps in Eritz Yisrael is guaranteed to get in. Think of the wish a person has, the yearning a person has for that privilege. But aside from coming to the Holy Land, walking on a soil where every step is soil, every grain of sand is holy, the air you breathe, air of kudushev, holiness and wisdom, so that finally realize that, is there anything better than this? Anything more important? And why shouldn't I remain there? My clock of lifestyle said, it is true that Eritz Yisrael is because we said, every grain of sand is holy, every breath you inhale, it is heaven. And yet, most of the air, a much greater Mitzvah than that, is to live what land of Tulum, the depth of Siberia, you might find very few Jews, or in China, in Australia, or in America. And in sections of America where there's so much too much, so little of a village better to live there, and to bring one Jew eat close to that ship, that's a far greater Mitzvah, than vegan Eritz Yisrael, where every second of the day, breathe the air of kudushev. Why? Because a person who considers others, helps others, before he is what? Helps others to raise elevated a person to share that close to that ship, is greater than the biggest sardinck for himself. This was the motive behind built peace and care on top of this ship. It is in a place where it's nothing. Dage, the Mitzvah itself is in danger. I'm not considering myself as an individual alone. I consider this world to be important because there is a chance to red-knowledge ideas of Torah to others. Therefore, when I was known, as sardinck in Kudushev, just as Mosheh Abedah was, the rabbi of all Jews.

He says one day on Sukkot there'll be Akiva and there'll be Gamliel, that man Gamliel, the chief rabbi that I see in the Sunhead Inn for on a ship that was on Sukkot. You don't have to eat in the Sukkha then. There'll be Akiva made his, built his Sukkha from self separately at the top of the ship at the front part of the ship called the bow. And of course at that front part you get a powerful wind. So there'll be Gamliel said it's not proper to do that. There's a risk of losing the Sukkha. The Akiva built it there anyhow. The next day a strong wind came toward the Sukkha up over the side of the bow. Liel said to him, the Akiva where is your Sukkha now? This is what the commander tells him. In other words there is a apparently obviously a mahluket, the bait between the Liel and the Akiva. As to whether you are permitted to build a Sukkha at the top the head of a ship where there is a risk for a wind uprooting the Sukkha or the upper part of a wagon of coach where too coach is riding quickly and the Sukkha could be destroyed. Now the Halacha is that it is permissible. It is permissible despite the risk. Of course it's permissible only if it's built in such manner that an ordinary wind could not harm it. We do not have to prepare for the eventuality of an unusual wind. But there is something deeper than this mahluket. What is meant by the phrase the Liel said to the Akiva where is your Sukkha? It's not just a dig. He wasn't going to reprimand him sarcastically. There was something deeper involved. What can here was basically a person's mission in life in this world. What is the value of Olam Haze? We know that Olam Haze is the main thing. Get it? Because that's eternal life. Person in this world is here temporarily and if he lives longer or he lives shorter it's the same thing. Eventually the person must die. No one lives here ever. So if one lives 10 years longer than the second one 100 years later it made no difference. Both just as dead. Same the same category of death. They both passed away from this world. Person lives 200 years. He's still dead after a while. So we mean life is only in Olam Haze. Get it? Because there is no death. There it's permanent. Now since this life is so temporary what is the value of this world in general? Life in general. Naturally it's valuable because it's a stepping stone to Olam Haze. Can I get to get it without going through life here? In the Shema it happened. Created in the heaven. But after its creation no matter how pure the Shema is originally can I go to get it yet? If I wanted to get to get it it must come to get it via a trip to this world. This world is the key is the gateway to get it. If a person is so as the gateway to get it the world is important. But it can life itself here in itself be important. This is the Makhloka. And here we have what the Yakiva based his statement on. His contention. I mean Leo said we discount this world complete. A person coming to this world should close his eyes. Clearly not to look at this world at all. Lock yourself into a private room meeting into a private sphere environment. And then just concentrate on the study of Toda and pray and do even so. See nothing what's going on around you. Because this world is meeting. It's work. I mean a QVS said this world is very precious. You cannot lock yourself in. You've got to see what's going on in the world. And it's your duty to improve to perfect a shortcomings in this world. Look not for yourself only but to the sake of others. Even physics. You can help a person in trouble physically. That itself is important to this world. Though it pertains only to life on this world.

At Mayside, we want to welcome everyone here tonight and join together in saying one word that disputes for every one of us. That one word is Ashredubh, our fortune that we are, that we are left with the being of the few, who are present at the most awesome moment of the entire year. The names of the Abedahs are Al-Spimula, the Yashbizah of Mishir Abedah, the Exotic Amist. Therefore, it is a pleasure to see so many new faces and guests from out of town too. Abedahs are extremely welcome, truly most important, we very humbly welcome to me guests, the Kedesh Qadish of the Holy of Holies, Abedahzal himself, who is present tonight. We should explain a little further that every morning we have Abedah here that is exclusively a breast of Abedah, Al-Shayin Abedahzal, that therefore we are certain that Abedahzal is present with us every single day. What is exceptional tonight? This night of the Himu'la is the fact that at the Himu'la, at that moment, the Zaynik Qadish says that in the summer Abedahzal Abedah receives an aliyah. There is no limit in the number of aliyahs because Ashredubh is infinite. A sight that every Yatza, every Himu'la, Abedahzal Abedah himself, receives this aliyah. And those who are the Kushur, those who are attached to Abedah, they too benefit from this aliyah. In fact, they benefit doubly. Whatever the imbibh of the aliyah, the Talmudan who are attached to receive pishnayim, double that imbibh. What is the meaning of the Kushur, attached? Out is a person attached. This requires implicit faith. The Muna Shlimo in the Zaynikah. There are some people who cannot understand because that's a very high word. A word they attribute only to Ashredubh himself. You have implicit faith in Ashredubh. The imbibh says that the degree of faith, the degree of Muna in Ashredubh must be possessed by a person in the Zaynikah in this tomb. We find this Yuzaira Kondesh. Yuzaira Kondesh says the Zaynikah in this is a B'khilas Shabbos. Shabbos Kondesh is the entire Taita because a person who is a Shemesh Shabbos is as though he observed the two alimites of the Taita. A person who violates the Shabbos, the B'hala Shabbos, is as though he desecrated every single bit of the Shabbos is the Taita. The Shabbos is a Muna. A person's B'hala Shabbos is a Kite man, an atheist. An Yuzaira Kondesh says the Shabbos is the Taita Gemis. The Taita Gemis is the Muna. The Taita Gemis is the Taita. Therefore, the Yuzaira says, call them the Anik as a Shabbos. List them like Kondesh Ali Sleibhoy. A person who enjoys the Shabbos in a spiritual sense, completely receives every one of his heart's desires. Is blessed to heaven with a fulfillment of his heart's desires. We say in the heart's desires, it means that it is so important they missful. He doesn't even have to be misspalled to doubt him for it. He heart itself desires without the lips praying for it, that he receives the fulfillment of those desires. Of course, the Shabbos means he is attached to the Taita Gemis, who provides for him, who nourishes him, if that person is part of that Taita Gemis. The Taita Gemis too is the Taita. Note the word Satic Ibis, because the Taita is called Ibis. The Zaynepid is the Tifetis, which is Ibis. Tite Ibis the Akhid. Therefore, the word is the Shalai Sleibhoy. He receives the fulfillment of Leibhoy because that refers to the Taita. Ibis means the first letter, the middle letter, and the last letter of the alabes, which are the letters of the Taita. Here too, the Shalai Sleibhoy, the word Leibhoy, contains the letter Beis, which is the first letter of the Taita Menaceus. It contains the letter of Rav, the Rav Shal Gokhai, the middle letter of the Taita. And they love it, which is the last letter of the Taita. He receives all that his heart desires, because that is the first, the middle, and the end, which means complete. Hold the Shalai Sleibhoy, because he is the one against the Shabas. Because he gives the proper respect that the Buddha took the Zaynepid. The Yushobe says that the Abibud, one of the Tadai Menaceus, was nostalgic at the age of 28. And the Mord is passing. The Yorah says, Yoga abibud, the chok has shodah. Abibud struggled, studied Tadah, with so much kavudah, so much thoughtful intent, and he accomplished, with those 28 years, with the oldest talmud, the best talmud cannot accomplish in 100 years, with kuf shodah. It's interesting to note that this holy Tadah, who is so outstanding above all other Taduim, is not even mentioned anywhere as in the Yorah, in the Babli. In fact, he is not even mentioned in the Shemes of Tadikun. Why? One who is so important, so outstanding, so superior, what happened in this tunnel? Here's the reason that the Yomurri first told the Tzadikimus. Abibud means the Tzadikimus, who is referred to the Nud Shadabidu. Bord is Broy Nud, that speaks about the Tzadikimus, the Moya Hamun. The Yorah looked kuf shes, Yoga, he struggled kuf shes. What is the purpose, the advantage of the Tzadikimus, as the Zaynepid calls it, that the Yigdala Kaya Hashem, that for himself. But to elevate the Kaya Hashem, to elevate the unedict, the coming of Hashem, throughout the world. It is his mission in life, not to provide for himself alone, not to be in Tzadikimu in a hidden room, but to go out and seek out those people who are spiritually in need, and enlighten them, inspire them with the Dast, the knowledge of Hashem, and teach them not to be out to serve Hashem. More than one, who works for a hundred years. Zaynepid calls it a hundred years refers to the Ten Svitas. Each one is composed of itself, multiply by itself as a hundred. The Tzadik works to accomplish, to achieve these Ten Svitas alone, is an order in Tzadik. The late Tzadikimus works for the Kaya Hashem, works more than to spread the knowledge of Hashem throughout. This is the main result. The Mayachnud, who achieved the 50th degree of wisdom, this is the late Tzadikimus. When we try, when we strive so hard to be Zercha, it'll be the cushioned truth. And we are fortunate that at this time, there are few, very few, but Barah Hashem, we are on those few, that are Zercha to be present at the time of this Peshlein, the Aliyah of the Nishmus Ameinus. It is written in the Saphirah of Hashem. The Hashem of Kodesh was the Stalik, the Alkos of Hashem was by the Sannikimus, when the Tzadik passes away, when the Hashivah passes away, the Tlamidim were supposed to ward his passing, and to close the doors of the Hashimah. The words of Torah must be stopped. They cannot learn for a period of 30 days. And when the Hashim of Tazim of the Stalik, the Hashimah in heaven, closed down for 30 days, there was no tether in heaven, because the entire heavens were in mourning over the historical Sannikimus. Though he himself had reached the heaven at that time, still this did was fulfilled, to show that heaven too shed tears over the departure of the Sannikimus from his real place. The place on earth, we had done accomplished so much good. Therefore, the Barah Hashem of Kodesh says too, Barah Hashem of Kodesh was actually the Ezal. Ezal was the Yitzhak Ben Shleile, and the same letters as the Yisrael Barah Hashem, and he said, as the Ezal states, that every person must go through the suffering in the grave, too. Besides the suffering of the Deshomah, and after all both minutes since, the body suffers in the grave, the Deshomah in heaven again. So the Ezal says that a person can avoid this suffering if he is fortunate. He's lucky, the better luck. A person is buried at the Shabbos Kodesh from Friday afternoon, then he avoids completely the escapes of that suffering in the cave, the grave. This is what the Ezal says, the Lashem Kodesh says, I want to elaborate. I want to explain that, because it does not mean physically a person buried on Friday, a Lashem escapes the khebatah, the Sannik who was buried on Thursday has to go through the suffering. Lashem says that this means that a person who struggles on Friday, what does Friday m

Beethoven says when a person is born, literally, there is an ashamma, a soul that comes to the world. Now, a person is born, he is an infant. This infant has very little brains, very little mental power, very little physical power. But the soul is endowed with special gift. Find people who are talented that in their youth they begin to perform special feats with others cannot do. Some are talented, they can play musical instruments at a very early age. While others can struggle for years and never develop this talent, this knowledge. Some have very sharp minds in mathematics. Some have different types of talents like art or whatever is a person is born with. Now, these talents, of course, come with the soul. It is the soul that is endowed with these talents blessed from heaven. The soul is what gives a treasure to the body in gradual stages. Each soul therefore comes with a certain talent or a certain power. Beethoven says that if a soul comes to the world and this soul has a certain talent or a certain power, then that kind of talent, that kind of power becomes famous at that moment in the world. For example, if a soul comes to the world with wisdom, a sharp mind for understanding deeply mathematics or science, anything which requires deep thought, then at that moment there are new revelations in the scientific and mathematical world, and this type of hachma becomes more precious at that moment. Or, if this soul is endowed with royalty, one who is destined to become a leader. In the moment this person is born, there is something about leadership that begins to shine elevated in the world itself. There are new leaders that are formed. There is something about Malchus' kingdom royalty that begins to take precedence over other items. This is something which of course is gradual. Person finds that as he grows, as he becomes older, he develops physically and mentally too. Mentally, and these talents he's endowed with. The three stages in a person's life, three stages that means one third of his life, is the stage of growth when he continues to develop. The second stage is the stage of passiveness, where it's a stage where he just stays status quo, stat, without moving forward or reverse. Third stage of life when a person reaches an older age means to regress. He goes backwards to decline the years of decline. These are the three stages in each person's life. Of course, a person in his youth, when he's developing, if he puts his mind to stresses, all his might, the opportunity to study, because then his mind is sharpest. He can gain much more then than at any other time during his lifetime. Lamar says that the child's mind is so as the power of absorbing, so clearly that the child can learn it one day more than an old person, old man can learn it in a year. Whatever the older person learns fades away from his memory very quickly, whereas the child's learning remains deeply absorbed and possibly for a lifetime. So this first stage in a person's life, which is the first third of his life, now for example, a person's age, he's destined to live until the age of 75, until the age of 25 he is in the era of development. He keeps on developing, his peak is the age of 25. 25 to 50, the second stage, time when he remains stat, which means he could add to this of course, but not at the rapid pace, the elevating pace that he has till 25. Third part in 50 to 75, though he thinks that he's covering more ground, he actually is going backwards. He is shrinking mentally, physically of course too, and it's a time when there is this loss, till the time he just disappears completely when he passes away. And this a minute or so as we find exactly, respondingly, in the moon. The moon too, the nature of the moon is that it begins and is like birth. The moon is born the first day of the month, while the milat, which could be the day before the first day of the month, and this milat, the birth of the new moon, continues on till the middle of the month. Then it remains stat for a while, and it begins to decline in size. It goes up until, what is the movement of the moon? Keeps, what makes it grow actual? Size of the moon is stable, doesn't grow or decline in size. The light, the reflection of the moon receives from the sun changes. As the moon comes closer to the sun, there is more light reflective of it. And then when the moon faces the sun completely, receives the direct light of the sun and we can see the entire moon. The moon in its entirety, the part that faces us. Then as the moon tears away from the sun in its further orbit, the moon begins to decline in its size, the amount that it receives, it reflects from the sun, till the last moment it disappears completely. The end of the month. And of course, a new moon is born the next day, few hours later that is, the same as a person too, passes away. The moon says, generation goes, generation comes. It's impossible to tell us. Which means that a generation dies out, a new generation is born. Don't say new, the moon says, but say I said that. The generation that died now is reborn. There is a constant galgal, a wheel that rotates, that revolves. And this revolving of the wheel means that galgal wheel, but Gilgul, reincarnation of the generation that died, is the same one that is now being reborn. People keep coming back again and again.

This is the beginning stage, middle stage, and the final stage, and because, too, the waters, the oceans, tides are guided by the moon, therefore we find that just as the moon develops from the first day of the month and the middle of the month, then declines exactly so, too, of the tides. Beginning of the month, the tides begin to rise. Middle of the month, we have the highest tides, and then the tides begin to recede until the end of the month when they are completely passively. Start again, because it's the moon that guides, this is one of the marvels of creation. It is the moon that determines the waters, the turbulence of the waters of the oceans. This, of course, all leads back to the person himself. The person should know how to guide himself during his lifetime, how much stress he must put on his actions in mitzvahs, in gaining mitzvahs, and why the Zeilei Kudr says many times about the Pnei Seva-tukl, the Pnei Seva-tukl. Simple translation means, before an older person, you shall stand up. Before old age, you shall rise. Because before old age means before you reach old age. Don't rise. Don't do chuvah repentance when you become old and decayed, deformed, or weak. Real chuvah, the real repentance, the real time for you to rise, to strive for great heights and kudusha, is before you reach old age. If they say, well, before you get to old age, that's the time it counts. Especially, during battle against the Itzvahara, the Urus says it personally becomes very old, and then says, now I will overcome my desires. I will not eat any more fancy stuff. I will not go out to places that are tempting. Very good, the Urus says. How admirable this is, that a person can overcome his desires when he doesn't have any desire left in him. Right to show this, this heroism, is when you're young, when the blood is fiery, then the temptation is so great, overcome it, then this is a sign of great power. Pnei Seva-tukl. Pnei Seva-tukl says, is so that we should be guided by two. During our lifetime we should be sure to fulfill our mission in the three phases of life.

The man that I spoke about, one of the keys to his success, that was that every day he would not continue where he was up to the day before, he would make a new fresh start. Once starting anew and serving Hashem starts with a boundless energy. If he continues where he was before, he feels sort of tired from the past effort. That's the key to a person's success in serving Hashem. He must make a hascholo hadosho, a new start every single day. Many times too, he must make a new start within a period, within the same day itself many starts. The person says, no, I will start to serve Hashem, no, I will start to learn. He sits down to learn and finds that he is suddenly distracted. He can't concentrate and so he gives it up. But he decides he'll start tomorrow. That's the mistake. You feel that you are fallen, the level you are on, the level you'd like to be, then renew your strength, renew your resolve, and start again immediately. Mr. Maynardal said it happened to him. He made many fresh starts within one day's time. This was the key to stopping oneself from slipping away. Because in serving Hashem and working hard, you do elevate yourself. But if you allow yourself to fall, to slip away without checking his fall, of course a person could lose more than his gain. The key to it, therefore, is that a person should always start anew. New and fresh with a fresh resolve. As though he never started to serve Hashem at all. He considers that important line, of course, that he can really serve Hashem properly. As long as a person does not have this power of starting new, may not say it's impossible for a person to really begin to serve Hashem. This is the key, must be. Maynardal's famous saying, a person should never be zaki, never be old. Be a youth for your life. Have young, fresh, vigor, energy. That way you can always serve Hashem properly.

Moon came before Hashem and said to Hashem, why can't we too have a dance to knowledge? Instead of having to struggle with only faith, blind faith, why can't we be blessed, be given the knowledge of your mitzvahs in advance? Why do we have to go through a difficult life of faith where so many people fall victim? You have so large a number of Jews who has a strong fall, casualties to this battle with faith. So many become so weakened that they stop believing, so why risk these casualties? Isn't it better to have me, faith, become as bright, be as bright as the sun, and to have the light where the Jew will understand that which he believes in? Hashem said to the Levolet of the Moon, You must remain small, you must remain tiny, because this is the only way that a Jew can prove himself. If a Jew has faith, he goes through life, through the battles, against the atheists, against the clergy, against the philosophers, and he sustains his faith throughout, he has proven himself worthy of the eventual reward. He also said, Levolet, there come a time when Ozzie Mollay is like Pino, come a time when the Jews will smile, because they have won out in this battle, in this battle against the Kaifirah, at that time the Jews will be brought to happiness, while those who fought against the Jew, against his faith will suffer because they'll realize what their folly, the error of their ways before. And therefore Hashem said, you will have cotton, small light, but you will have also Ya'a Kaif, Avina, Shmuel, David and Malach, who represent the Malkhuz. Malkhuz, the last of the Sphedais, is the Spheda of Emuna, the Spheda of Emuna, which means Malkhuz Mashiach, Shiah ben David, and these saddikim are the ones who will help to lead the Jews to their eventual success, eventual eternal happiness. And this is what's meant by the Pasig Zahashala Hashem, thinking about it. Zahashala Hashem, there is a gate that leads to Hashem. Hashem, this Kabbalah Hashem. What is that gate that leads to Hashem, where a person can actually come close to and become part of Hashem? Saddikim, person through the gate called Saddikim, Ya'a Vahil Vahil, and come to, into the Shekhinah and become part of the Shekhinah. This is through his Emuna, Salat, Faith and Insadikim, which leads to the Faith in Hashem and leads to becoming a part of the Shekhinah itself. This is what Hashem said, Have you ever liked kapodah? Bring a kapodah for me. I lie because I am with you. If you are going to suffer during this life, in this battle against the world, which is so insanely intent upon crushing you, and you'll fight with everything you have, and you'll remain solidly with your faith. You'll give your life for your faith, Hashem says, I am with you. In this world, I'll be with you till Mashiach comes to the Guleshlaimah. I'm with you now, and I'll be with you then. Know always that your faith in Hashem will be rewarded and justified. You will have Hashem at your side to strengthen you, and eventually, you will have Hashem reveal himself to us. This is the message of the Levonah. Hashem said to Levonah, the message to the Levonah means the message to the Jews. Hashem said to the Jews, to stay in yourselves with this faith because Salik Ta-Munas Yichyeh, our lives depend upon our emunah in the Islamic Emirates, and Munah in Hashem. It is only with faith that we can actually live. Let's be sure to strengthen ourselves with this faith. Nothing shall be allowed to shake, to waver our faith. The weekend at Hashem, let's be strong in this emunah. And that's the khus. We will live to see the coming of Mashiach, the U.S. Fish and Heal up on me. Be on me.

Shiddai Law is not invited by the Tzadik Emus. Benazal was Bino, Benazal is Nachal the Remekar Chokhmu. That word, it is all said, it is all megalam. Where does the word come from? Nachal, the Veya, the Kraya Chokhmu, as Abba the Kraya Chokhmu. Bino, Nachal Veya is the Yisid, the Yisid of Bino. That's where Benazal comes from. The Yisid of Bino, Tzadik of Bino. And that's the Chino-Tzadik Emus and Das. Yisid, especially today, schooled to it. We could have Benazal be said, that Benazal's stuff should be kind of a strong ties. Nusazal would speak to Benazal. Benazal said to Abba, Nusazal, I tricked you. I got you into the sack. I put you into the sack. And I am like, Nusazal was not attached. We cushioned you into one place, another to Benazal. I got you though. I put you into the sack. You would have knocked all these off. Put your both into the sack. I got you into my sack now. He said it for a very deep foot. So Abba Nusazal said, Nusazal, completed the Kraya Benazal. Then he said, please tie that sack tight with a knot that can never open. All this forever. And that's Abba Nusazal. Benazal, Benazal should be kind of a cashier. And that's the Kraya Benazal. Now, Abba, ever ever ever after this in Lovay, he said to a true, he was a true, auspicious Benazal. He said, this he moved on. He said, let's use the young man who called Israel to achieve, to realize, the good, the shame, and the hate of Benazal. Benazal.

Menazal says only that, as we know, the Amaris says in the ambassador we learned that any person, any human, who was appointed to a high position, whether it's the position of a president of an organization containing 10 people in it, or the president or the head, the chairman of a board, a large company, or politically he's appointed, he's voted as mayor, or governor, or president, or king. This position is given him only after it is decided in heaven. Heaven decides first who shall reign as king or president next, and then he gets this position. Now we say heaven decides, the heavenly court decides, this point the Amaris says, but who is the heavenly court? It does not say Hashem decides, it says the heavenly court, for maya shamala, and we find many times that Hashem turned to the heavenly court for them to decide who is this heavenly court that determines who wears the crown next. Now next, Menazal said that the heavenly court means the tzadikim amityim, or, or a certain tzadik at that time. This is not a tzadik in heaven, this is a heavenly person. At that time, Menazal spoke about one of his tamidim, whose name was Yusra'el Isaaczal, who was so sharp, so pure, so deep, and so holy and tzadik, that his tbilis, his davening, would slice right through all the heavens and go directly to the Kisei Akhaba, the throne of Hashem. Menazal once said that he saw in heaven the effects of his student's tbilis, he stood there marveling and drawing nakhis and seeing the kayakh, the power of the tbilis of this student. Menazal said that when they had to appoint this king, speaking about Napoleon, then too, he said that they know that this student of mine sitting there, who is absorbed in what he is doing now, studied, paid attention to these words, is that this moment being asked in heaven, whom do you select as king? Whatever you say, that's the one answer. This is the kayakh of the tzadikimus. Of course, what would a tzadik, who was so absorbed in the Vedic Hashem, know about politics? How would he know whether to choose a certain person for president, democrat, republican, or the other type? The answer, of course, is that we see them as democrats, republicans, as humans. The tzadikimus sees much further than that. He sees the fate of that person. He sees the muzzle of that person in Malach, a guardian angel, and that's how he selects. So there are things that we cannot see at all, the tzadik does see. And therefore, in this case, Napoleon's venture, we could say, where there are so many volumes of history written about it, actually we know the power behind the throne. It was not Napoleon's wife. It was the decision when he decided, three steps of battle, decided the one that would take over the kingdom was this one tzadikimus on earth who had in his power the power of decision that could move continents and empires. There's no question about it, though, that whatever happened to Napoleon, had a hand in it, because he wasn't tzadikimus then.

Colin said yesterday that the escrow setting is very imminent. Very imminent. That, as Chaim said, we got the message, of course, to know those who had their names on the list. Racha Shemli, today, Sunday was last night. After him. In other words, today, already, he names the mission, because right now, already, the hat already feels a light feeling. This walt is very precious, just that it's eight o'clock where we have to leave it tonight. Who, like, do my little work. Where Chaim's walt is, huh? It's only one minute. One minute, but this one minute is a very precious walt. It's an answer to many questions, but I hate to cut it too short. Amey Daal says, we had this in Igamorra. You recall. Stress in Igamorra. Igamorra says it, that person or those who figure out the case, date the machine has come. They say, we'll come in this year. This came out this year. Amey Daal says, if they do that, they're holding back coming to the machine, because he will not come in a year, which they say, Chaim will not come in that year. So I was very serious, he will figure out dates. This year, to our regret, there are people today all over, showing proof that Shalva's rest is Gula. This year, Tashlama Dva, they say it was the Yimati of the Gula. So this means that it's rough. Shia Kank, how does the show? He says, Sani Gemes was brief. As you see the answer to Kani Gemi, Sani as they can do, she will see the, Tikhest, the khakht, the treat for the Shai. There's words everywhere in the gym. They said, Mashiachokam, despite the Y, because what's meant by Makhash Mekitz? They say, Mashiachokam, it's a tough shit, Lama Dva, right? They figured out this is the big. So are they telling the truth in their own mind? Prove it. Walk on with any one of us. Say, you believe he's coming here, give me a loan until Mashiach, see if they'll do it. Let me give you 100,000 Mashiach. So only you want this year, right? What can you lose? You won't get a penny. No, they're all khashba, they're all figures as well, shaker. They really believe that they say, here's the money, here's my house, everything. This is a little pro of it, the whole thing is false. So don't worry about their figures, their figures, taste shaker, and khashba, they're all shaker. Mashiachokam, boy, you have a lot to do with the sea with our eyes. Now, stay with him. Amen.

But this is what the rabbis feared. They could not face this mass destruction, therefore they prayed not to see it. However, also there is always the fear a person has. What if he himself will be one of those destroyed at that time? How can he be sure that he will live during that time? This is what the students ask of Elaza. What can a person do to be saved from the real pain and suffering at the coming of a sheikh? His reply was, let him study Torah and let him do kind deeds. He is giving charity and helping those in need. So, if you are as a buyer asked Rabbi, why do you say you fear the coming of a sheikh? He said, let him come, but you don't want to see him. You don't want to be present then? You certainly are filled with the study of Torah and good deeds. Rabbi replied, because you never know when you may have committed a certain sin that might outweigh all your mitzvahs. We find even the greatest of people fear this. Yaakov of Inu. When Hashem said to Yaakov of Inu, fear not, I shall be with you. I shall guard you wherever you go. And yet, when Yaakov was about to meet Asod, the Pasek Sezveido Yaakov me owed. Yaakov was very much filled with fright and with fear. Why should he be afraid if he had received this guarantee of protection direct from Hashem himself? The answer is Yaakov feared perhaps he might have committed a sin which so great it would erase or be equivalent to the mitzvahs he had done and thereby lose this guarantee. This is what this Rabbi said, I fear, the possibility of such a sin which might be enough to erase the good that I have accomplished. It is very important to stress at this point, for us to say study Torah, do good deeds, this is something that is very difficult to really place a yardstick on. How much Torah is necessary? How many good deeds are necessary? How much money do you have to give the charity? We don't have an exact figure. We do have another statement in the Gemara, very much worthy, worthwhile stressing, something where we do have an exact statement, something which is simple. Every Jew can perform this, except that always the satan, the itzahara, places a stumbling block in front of people to stop them. This is what requires tremendous amount of stress. The average Jew, of course, goes about a whole lifetime doing this with simplicity and purity, and he's protected. But there are many exceptions, those exceptions who should be saved from the loss of this one trip. The Gemara says that there is one mitzvah, the person does that mitzvah alone is enough to guarantee in protection against the suffering at the time when she was coming. Against the suffering then. Also against the great battle that will take place then, known as the battle of Gog and Mogog, the 70 nations combined going against the nation of Israel. That mitzvah is the mitzvah of Shalom Shudas, a person who participates in eating the third Souda, the third meal on Shabbos. Eftimincha, the mitzvah, the sitting at the table to eat that meal, that is so great a mitzvah, but that is definite protection against all this type of suffering when Moshiach comes. Now, because the mitzvah is that important, there are many obstacles placed in front of the person, meaning misleading statements. There are those who will try to persuade people to believe that Shalom Shudas, the third Souda, is not an important mitzvah to show them. You can do without it if necessary, or you can just either fruit them be covered with that mitzvah. That, of course, is a very tragic misconception, because the Israeli Kurdish stresses this point, and I'm sure the Echoyzal said, the highest point of holiness, the Idrach, should the Echoyzal said, I hereby testify, I call upon the heavens to testify, that I have never missed the mitzvah of Shalom Shudas. So vast in scope is this mitzvah that I'm sure the Echoyzal and Israeli Kurdish selected this one item and the main key to holiness. Yerizal, the Echoyzal says that forward to this mitzvah, though you may find, you may find in Shuchlor, a certain opinions that say you may be leant as far as washing motzi, you can eat cake and so on, but he says beware, beware of these leant ideas. The mitzvah is to wash, to eat chala, to bench. To wash means to have lechemishna, make a motzi over two chalas, just as you do Friday night and Shabbos morning. To eat that meal purely for the sake of Shalom Shudas, that meal should consist of a piece of chala and a piece of fish. No meat, no dairy, absolutely. Dairy is not the symbol of Shabbos. There should be chala and fish, that is the true meaning of Shalom Shudas. More than that of course a person may eat, he may air for that. You can have additional articles of food, basically you are required to have a chala and a fish. Shall the question about wine at the time of that Suda, there are many discussions on the topic, but as we said the basic rule that is important for us to know that chala shudas should be obeyed with chala, washing on chala, and fish regardless of whether you are Ashkenaz or Sfarad. There is no difference because the Arizal, the Ariachodosh, Ariachodosh was called the father of Kabbalah, who was the king to the Zorachodosh, those min hagyan, shtums are accepted universally by all Jews of all sects. And the Arizal was a Sfaradi. The Arizal stated fanically, just as Zorachodosh says that you form the mitzvah right, should have chala, fish, and we should be socha to fulfill these mitzvahs without looking for any loopholes, escape them. Yes, these loopholes could later on form a loop that could have show strangle the person when he meets the mitzvah most, if there isn't a Lakha Mishra, at least definitely to wash your bachala at the chala shudas meal. And this mitzvah even applies to women too, though it is governed by time. Mitzvah, which is governed by time, like sitsas, fil, and sukka, familiar exempt. This mitzvah is so important that women are required to fulfill the mitzvah also, even as far as Lakha Mishra too, if possible. So we can see the importance of this mitzvah, we should be socha to fulfill the problem.