The Yanuka Rav Shlomo Yehuda-הגאון הינוקא - ＂ונהפוך הוא： איך מרדכי הפך את הגזירה לישועה？＂ #פורים

3:00 Maybe - they finish Shas once. Once someone came to the Pnei Yehoshua, tried to boast before the Pnei Yehoshua. He said to him - the Pnei Yehoshua wrote in the introduction that he finished Shas 36 times, 36 times. So he came to the Pnei Yehoshua and said to him: I have already finished it dozens of times. So the Pnei Yehoshua said to him: How nice for you - I haven't yet begun even once. Rabbi Yosef finished Shas one and a half times.

3:29 Maran, Rabbi Yosef Karo, may his merit protect us - one and a half times. And everyone says things. Rabbi Elimelech also finished it countless times. So they say that once Rabbi Menachem Mendel of Rimanov said that there is there is an artery here in the back of the neck - in everyone, before he passes away, this artery trembles, and then the soul departs. That is to say, with the Rebbe Elimelech, three times a day this would tremble while he was praying.

3:56 They would see it - the back of his neck would tremble then, the back of the neck here, this artery, and so the whole town saw what the Rebbe Elimelech was, what fear of Heaven he had. Three times a day, [unclear]. Fear of Heaven is everything. There is nothing greater than fear of Heaven. Fortunate are the tzaddikim - may the merit of the Rebbe Elimelech protect us.

4:24 I'll give you a very nice segulah from the Rebbe Elimelech too. It's good to put - to take a note and write a note, in the book Noam Elimelech. You see? This is my Noam Elimelech book, a bit old. I started marking things here in the book; at the beginning I didn't start marking. So here there are the little stars. Every place there is a star - those are very, very great secrets.

4:49 Every place there is a star, one can expound very, very many things on it. The book Noam Elimelech is a book of mussar for tzaddikim. He promised that whoever learns in his book, every day, he said, will merit a tikkun of the soul, and if he learns it on Erev Shabbos, he will merit the extra soul. So the Divrei Chaim of Sanz used to do. Every Erev Shabbos he would open the Noam Elimelech; after the immersion he would sit and learn Noam Elimelech. On Motzaei Shabbos he will have good livelihood in abundance. Guaranteed.

5:15 The Minchas Elazar of Munkatch also used to do so. You see? Here there are all kinds of beautiful sayings of the Rebbe Elimelech that I marked. All kinds of beautiful things of his, ma'amarim. We'll give you some nice ma'amar. Let's see. 'The way of the tzaddik when he speaks with people, then he is precise in his words, to make wise.' Whoever wants to know what a tzaddik is here - let him learn Tanya, then he will understand what a beinoni is, then he will understand what a tzaddik of the Noam Elimelech is.

5:45 Awesome levels. Says the Rebbe Elimelech: 'The way of the tzaddik when he speaks with people, then he is precise in his words, to make wise, that his words be heard' in their meaning - to see what will become of his speech, where the speech will go. 'And the intention in this is that he hides his words of prayer within the words he speaks with the person, and does not pray his prayer for him explicitly, so that the accuser will not understand his intention in the words into which he puts prayer, and will not accuse him, for he does not know that this one is praying.'

6:12 The tzaddikim - what do they do? They clothe, inside their words, words of prayer to the Holy One, blessed be He, and then the Satan cannot accuse, because he doesn't know this language of prayer, because within the words prayers are clothed, and then through this it is possible to save the... I only suggest - for whoever wants to take a note, to write a blessing and everything - on a blank sheet.

6:39 The Sfas Emes of Gur was particular that one brings notes to tzaddikim, whoever knows - one brings it on a blank sheet. Because one who is truly a tzaddik, when he takes kvitlach, he takes the person's name, he makes a nullification for him, he does it with intention, and he nullifies his name with all the troubles, with a look. But if other things are written on the sheet, then it's impossible to do this. Know this - a simple practice. So take a blank kvittel, write the name and put it into the book Noam Elimelech, or so the Minchas Elazar of Munkatch used to do with the books of his grandfathers, Rabbi Tzvi Elimelech, he put the names there.

7:17 So I too - I have kvitlach. I put them in the Noam Elimelech - I put all kinds of kvitlach of people, all kinds of things they want from it. I put kvitlach here. Here, here. Here I wrote: [unclear], success in playing music. Kvitlach. A request. All kinds of requests that I asked. Okay, this is a very great segulah.

7:44 Nothing - a blank sheet, you see? Like mine. - But is it the name and requests? - Yes, name and requests, a blank sheet. When you put a kvittel, always give it on a blank sheet; don't give it on lined paper. A note in the Kosel - the holy Ohr HaChaim was the first who put a note in the Kosel. The holy Ohr HaChaim put a note in the Kosel first, and then they would put a blank note; they didn't put it with other things. Today people put a note, they put lines, they put all kinds of things - so it's not good to put that.

8:10 [unclear] a blank note, to put, and then it goes up for your benefit. One should put a note that is blank, and not put other things with it. - Any book of tzaddikim, no? - Any book, yes. Any book of a tzaddik is possible. If it's a [unclear] printing, all the more so - a fine quality. A Slavita printing - really something. A Slavita printing. If someone has such a printing, he can put notes; he sees salvations.

8:40 Now the [unclear] of Mordechai the Jew and Esther the Queen is beginning, going and spreading. And we see, What, sir, is the question?

9:09 When the Holy One, blessed be He, wants to give us the shining of His face, then that is how we merit to know more of His Torah. When a person is in hester panim, the hiding of the Face, then he doesn't know Hashem's Torah; the Torah is forgotten from him. Because forgetting is a great distance from the Holy One, blessed be He. Memory is a greater closeness to the Holy One, blessed be He. The more a person learns the Torah and knows it, so his closeness to the Holy One, blessed be He, will be greater.

9:38 And now, the more we grow distant, and time passes from the destruction of the Beis HaMikdash, the Holy Temple, another day, another day, another day and another day, so the more we grow distant from the correct knowledge, the correct way to remember the Torah. So that is why we forget. If we merit to seek Hashem more, then we'll be able to bring out more - there is a lot of Torah, a lot of things.

10:08 But the Holy One, blessed be He, makes it that there be hester panim. It is written in Bereishis, at the beginning of Bereishis, chapter - in verse 1, 'This is the book of the generations of man.' The life of a person, even if it is nothing, is a book. Someone who has nothing at all - it's a book. In the time to come, we will merit to see everything that comes out of this book.

10:38 When a person reaches Heaven, they will tell him everything that is written there. Something beautiful. King David says in Tehillim, in chapter 40, verse 8: 'In the scroll of the book it is written of me.' What is meant by 'In the scroll of the book it is written of me'? When King Mashiach comes and the geulah comes, we will see everything revealed from the book that was about the person. Because now we said, 'This is the book of the generations of man' - the life of a person is a book.

11:08 But when the geulah comes, we will see the megillah of the book; there will be the revealed part of the book. Like Megillas Esther, which is revealed, so there will be the megillah that was written about the person. We will see all the things that were hidden in him, but when Mashiach comes it will be revealed. Then he will understand all the questions he had. All the questions he had in life, he will understand why he had questions. Because a person is always questioning.

11:33 He asks: why like this, and why like this, and why like this, and why like this. Mashiach will come and tell the person exactly why and why. He will have an answer; there will be the scroll of the book. You know, in practice, so when I tell you something, so that you will truly understand what is actually happening, maybe a little, in the world today - you will understand.

11:58 We know that the Holy One, blessed be He - everything that was created, the Holy One, blessed be He, created in the world, created the world, 'By the word of Hashem the heavens were made, and by the breath of His mouth all their host' - it was created through letters, right? The twenty-two letters of the Torah, the twenty-two letters in the Torah. Now these letters are going separating. Everything is going and separating. All the letters are going and separating. From here, from here, from here, from here.

12:25 Because the letters - we have no joining between the letters. When there is a joining between the letters in a Torah scroll, the scroll is invalid. So all the letters are separated in the scroll. Together - 'they stood crowded and bowed with room to spare.' There is separation between the parshiyos. What does this actually mean in the Torah? It is impossible for the letters to be stuck together. Come - the letters to be stuck together? It can't be. And one can explain that everything we see in the world is because the Name of Hashem is covered from human beings.

13:01 After all, no one sees the Holy One, blessed be He; no one says the Name of the Holy One, blessed be He. We don't say the Name of the Holy One, blessed be He. And because the Name of Hashem, blessed be He, is covered from us human beings, we don't say the Name, we don't pronounce it. We no longer have the ability to pronounce the Name of Hashem. And because of this we are now in exile and cannot merit this light that is revealed from His Name, blessed be He.

13:25 Because the Holy One, blessed be He, hides His Name and the correct order of the letters, so the whole people, all the Jewish people, is constantly in such darkness that they can't manage to know how to annul a decree, how one can sweeten judgments, how one can reverse the order - no one knows. Everyone thinks they know. But no one knows; they don't know that it is because of the reversed order of the letters, that the order is reversed.

13:53 And whoever knows how to arrange this order, he can bring the geulah. Now, who knows how to reverse the order? Yes? Reversing the order? That is one option to learn, if you want to learn this. Another thing one can learn: what the secret of Hallel on Purim is.

14:22 On Purim there is no Hallel. Maybe learn that too. I don't know - whatever you want to learn, whatever you want to learn. The question is only whether it is [unclear]. It's not a question of order. The order doesn't matter. It's a pity to make a mess.

14:51 I'll tell you something, truly, a person - I'll tell you something very precious. Truly, the things are truly not - things are not said for nothing. Everything has its importance. Everything that is said in the Torah, every verse has its importance. And we don't know that today - that the Name of Hashem appears in the Megillah.

15:17 We said it about Esther, if you remember. We learned that the Name of Hashem appears in Esther, [unclear]. Let's see how it all began. We said that Mordechai the Jew and Esther the Queen, in Shushan the capital, are praying that the Holy One, blessed be He, will annul the evil of the decree, and then Eliyahu the Prophet, remembered for good, and Hasach - this is Daniel - are with Mordechai the Jew. As we know, Eliyahu the Prophet, remembered for good, ever since he went up in a storm to Heaven, he sits and protects the Jewish people and is with the Jewish people in every generation, at every time.

15:55 Every time someone needs Eliyahu, Eliyahu the Prophet, remembered for good, is with him. As we said, the Megaleh Amukos merited that it was written on his grave what was not written - and on almost no graves was it the custom to write like this - 'he with whom Eliyahu the Prophet, remembered for good, spoke face to face.' That is what the Megaleh Amukos merited. And not everyone merits such a thing - that he merited a revelation of Eliyahu the Prophet, remembered for good, face to face. To merit the level of a revelation of Eliyahu the Prophet - not everyone merits that.

16:24 Eliyahu the Prophet, remembered for good - that is a level beyond description, beyond estimation, meaning, who can understand what that is? [unclear] [unclear] - today you see some old man. There was once a story with Rabbi Chaim of Volozhin. Rabbi Chaim of Volozhin - someone came to him - he was distributing gifts to the poor toward Purim; in the month of Adar he does it; every Erev Shabbos he would send, he sends the package to the poor, everything they needed, and some poor old man approached him.

16:57 He asked him about a Midrash. There is a Midrash in the Yalkut Shimoni, a famous Midrash, that people know, in the Yalkut Shimoni on Esther, in Remez 1057, it is written there that Eliyahu the Prophet, remembered for good, went to Moshe Rabbeinu and asked Moshe Rabbeinu about the decree: how is the decree - is it possible to annul it? He said to him: if the decree is in clay, it can be annulled; if the decree is in blood, it cannot be annulled.

17:24 So the decree was in clay and not in blood. He asked him - Rabbi Chaim of Volozhin - whether he has some proof of this. He saw some proof, and he showed him - 'here,' he said to him, 'I don't know. We will ask my master and teacher, the Gra, the Gaon of Vilna.' And indeed, he went to ask the Gaon of Vilna, and the Gaon told him that it is written in Megillas Esther, in chapter 3, verse 9, 'to destroy them' - le'abdam.

17:49 So he said to him: 'lo b'dam', not in blood - le'abdam is 'lo b'dam', not in blood. So he went back and told it to the poor old man; the poor old man smiled So he went back to the Gaon, and the Gaon told him: that was Eliyahu, remembered for good. Eliyahu, remembered for good, came to teach you that the decree was - he is telling you - not in blood. If the decree is in blood, it cannot be annulled; if the decree is in clay, it can be annulled. It is frightening. Eliyahu, remembered for good, says to him: pass on to Mordechai that the decree is in clay and not in blood.

18:19 If the decree is in clay, it can be annulled; if the decree is in blood, it cannot be annulled. That is le'abdam - 'lo b'dam', not in blood. Mordechai the Jew, of course, receives the message and understands that the decree is in clay and not in blood. Now, everything that the Holy One, blessed be He, does and brings about in the time of exile, all this time, is to see who can reveal the Name of Hashem that is hidden.

18:45 The Holy One, blessed be He, hides His Name. The Name of Hashem is hidden in the Megillah; it is hidden in Creation. One doesn't go out to the sky and see the Name of Hashem. It is forbidden. Tractate Sanhedrin, page 90a: 'Whoever pronounces the Name with its letters has no share in the World to Come.' Whoever pronounces the Name, blessed be He, with its letters has no share in the World to Come. Afterwards this will reach as far as the Name of Hashem. It is written in Tractate Pesachim, page 50a: 'Not as I am written am I called.

19:11 I am written with the Havayah, called with Adnus' - the Name of Hashem is written yud, and so on, and it is read with Adnus. But Rashi writes: 'an expression of concealment' - it is an expression of hiding. What is this 'expression of hiding' that Rashi says? What is meant by 'expression of hiding'? After all, there is a revelation here in any case. The writing is written, and the pronunciation is not right. The pronunciation is not read, but in the writing there is a revelation.

19:36 So why 'an expression of concealment'? 'An expression of concealment' is that there is no revelation by the mouth. When the revelation does not happen by the mouth, that is called concealment, an expression of hiding. An expression of hiding - that whoever says the thing that is hidden, whoever says the thing that is hidden, then he has no share in the World to Come. What does it mean? The Name Havayah is hidden. There is no grasp of it, it cannot be grasped. It is impossible to pronounce it now.

20:00 But because it is impossible to pronounce it now, and whoever pronounces it has no share in the World to Come. As opposed to this Name, which now we do say. So this is what the prophet Yeshayahu says - says the prophet Yeshayahu in chapter 20, verse 4: 'For in Yah, Hashem, is the Rock of worlds.' Tractate Menachos, page 29b, already says: 'For in Yah, Hashem, is the Rock of worlds' - they expounded: with the yud, the World to Come - with the yud the World to Come was created, and with the hei this world was created, and the hei resembles a portico: whoever wants to go out goes out.

20:33 That is to say, with the yud is the World to Come, and the hei is this world. If I pronounce the Name of Hashem with its letters - if I pronounce it - the moment I pronounce the Name of Hashem, I pronounce the World to Come. I reveal a thing that is covered from me. The moment the thing is covered from me, I am forbidden to reveal it. If I reveal the Name of Hashem - the Name is covered. I am forbidden to reveal, and I reveal the Name that is written, and not as it is pronounced - the Name that is written - then I reveal, so to speak, a revelation before its time.

21:08 A revelation before its time is a revelation that the world cannot contain. The moment I bring a revelation that is before its time, then ruin and destruction are made, and therefore the person has no share in the World to Come. He also has no share in the World to Come because he revealed the World to Come in a place where now is not its time to come. Now is not its time to come. And I pronounce it - so what have I done?

21:33 I brought a place to a time that is not its time. And because it is not its time, therefore the person has no share in the World to Come, because of this. Now, Mordechai the Jew - pay attention, see what happened here. Mordechai the Jew, when he was at Achashverosh's, and Mordechai was in great distress, he wanted to annul the decree, to annul it completely, to annul it entirely.

22:01 Mordechai's way was to annul the decree by making an order and awakening the hidden Name of Hashem, what was hidden - for Mordechai knew this, that the Name of Hashem is hidden. But what did Haman not know? Haman did not know that the one he was fighting, Mordechai, is in fact Moshe Rabbeinu. For the extension of Moshe Rabbeinu, we said, is in every generation. As we brought from [unclear], in chapter 5, [unclear], which writes that Moshe extends himself in every generation.

22:30 In every generation there is a revelation of Moshe Rabbeinu. Now, he rejoiced - he cast the pur, that is the lot - when he knew that this was the passing of Moshe. And why did he rejoice so much over the passing of Moshe Rabbeinu? For a simple reason. Meaning: this one gave the twenty-two letters. 'I will reverse the twenty-two letters; the moment I reverse the twenty-two letters, then they will have nothing to protect them. And because I will reverse the order - I will reverse the order - then they will have no control.

22:56 I will be able to nullify them.' But he did not know that Mordechai knows the correct order of the letters, and he will not prevail over him. He will not prevail over him. Therefore he said in the Megillah, he said in chapter 3, verse 8: 'Yet all this is worth nothing to me.' What is 'all this is worth nothing to me'? No, it is in chapter 5, verse 13. In chapter 3, verse 8, that is 'There is one people, scattered and dispersed' - something else.

23:22 So what is it, in chapter - verse 13? It writes: What is written in the Megillah? 'Yet all this is worth nothing to me' - the final letters, reversed, with the letters in reverse order, because he wanted to reverse the order. What I am saying: the letters reversed. But he said, what is it worth to me? Because he knows how to turn the letters back. that Mordechai knows how to turn the letters back, which I do not know how to do. If Mordechai knows how to turn the letters back, and Esther also knows how to do the... therefore what did Esther say in chapter 5, verse 4?

23:54 'Let the king and Haman come today' - the first letters are the Name of Hashem in order, and he said 'Yet all this is worth nothing to me' - reversed, with the letters in reverse order. So what was worth nothing to him? That Esther knows how to bring back the Name of Hashem in order, and he knows how to make it reversed again. He knows how to reverse it, but who knows how to bring it back? Esther and Mordechai know how to bring it back every time. The moment they bring it back, they can bring back the Name of Hashem, then a revelation happens, there can be a revelation, that the Name of Hashem comes out of them by itself.

24:26 And then one can understand how the decree can be annulled. For King David says in Tehillim, it is written in chapter - which chapter is it? Chapter 69. Chapter 69, verse 15, [unclear]. 'Save me from the clay', 'Save me from the clay, and let me not sink.' 'Save me from the clay' - this is the decree of the clay. King David asks, 'Save me from the clay.'

24:50 What is 'Save me from the clay'? It is the decree that was written in clay and not in blood. The decree is in blood - then it is, Heaven forbid. But if the decree is in clay, then it can be annulled. So King David says, 'Save me from the clay.' Save me from a decree that is in clay, save me, 'and let me not sink.' What is 'and let me not sink'? Heaven forbid, that the non-Jews should not try to make the Name of Hashem forgotten, because when Haman, Heaven forbid - Haman said 'There is one people, scattered and dispersed' - this is chapter 3, verse 8 in the Megillah - 'There is one people, scattered and dispersed' means the letters are scattered.

25:24 they do not know how to join them. 'There is one people', but 'scattered and dispersed' - with them the letters are apart, they do not know how to arrange the letters in order. But he did not know that Mordechai exists, and therefore what did he say? He wanted - he says, it is worth nothing to me, I know how to reverse the letters, but he did not know that there is someone who knows all the letters and knows how to join them in the right order. For we explained that when the King Mashiach comes, the proof of Mashiach will be that he will know how to join all the hidden letters, the whole right order of the letters, like the Urim VeTumim, like the Urim VeTumim, the Choshen, the whole secret of the Urim VeTumim, [unclear] before,

26:03 and no one knows how to read it, yes, the Urim VeTumim, but the secret of the Urim VeTumim is knowing how to arrange the letters. No one knows how to arrange the letters; only prophets can arrange the letters. One who is not on the level of a prophet cannot arrange the letters. That is why Yehoshua merited to bring the Jewish people into the Land of Israel. His level was awesome, the level of Yehoshua bin Nun, the level of Yehoshua. And therefore at the end of the chapter, in chapter 24 of Yehoshua, at the end of the chapter, where he tells the Jewish people he wants them to give him their hand, that they not serve, Heaven forbid, idol worship.

26:33 that there be no, Heaven forbid, worship of idols, that they be faithful to Hashem, and then Yehoshua's entry into the Land of Israel took place. And then one can say, understand, explain why - why in fact Hallel is not said on Purim. For this is the Gemara's question in Tractate Megillah, page 14a, The Gemara asks why in fact Hallel is not said on Purim. After all, one should say Hallel - seemingly there is every joy. The first answer: in fact we know that the Jewish people were not in the Land of Israel.

26:58 To say Hallel, the majority of Israel must be on their land, in general. That is also the reason that at other times it is not said, if the majority of Israel are on their land, the majority of Israel must be on their land, that the publicizing of the miracle, and it is in the Land of Israel, then it can be said. Now, the Gemara says that the Jewish people were not on their land, so how can they say it? They were under the rule of Achashverosh. [unclear] - the Gemara asks, it says: also about the Exodus from Egypt, the Jewish people were also not - why do you say it? What is the difference from the Exodus from Egypt? That is, from when Yehoshua brought the Jewish people into the Land of Israel, from when Yehoshua brought them in,

27:29 then there is no longer permission to say it in any other place. The whole Land of Israel is the holiness; here is the miracle and [unclear]. You cannot say it in another place, because Yehoshua brought them into the Land of Israel; we received the Land of Israel, and the holiness is here, spreading out from here. You can say Hallel - you cannot now go into exile and then say it. So Rav Nachman - Rav Nachman answers, he says [unclear]: there are Rava and Rav Nachman. According to Rava, because it is written in Hallel, 'Praise, servants of Hashem' - He says, we are not servants of Hashem, we are servants of Achashverosh, so it is impossible to say Hallel, because this is servitude to Achashverosh.

28:00 Rav Nachman says something else. What does Rav Nachman say? The Megillah itself. The Megillah itself. The Megillah itself is the reading of Hallel. That is, in the reading of the Megillah itself I read the Name of Hashem, which we said is hidden inside the Megillah. That is, at the time a person praises the Name of Hashem, then the Name of Hashem is revealed inside the Megillah itself, shining, inside the Megillah itself. Therefore in Tractate Megillah, page 18, in the Mishnah, in chapter 1, Mishnah 1, in the Rambam, Laws of Megillah, chapter 2, halachah 1, the Rambam rules as halachah: one who reads the Megillah out of order has not fulfilled his obligation.

28:34 That is, if I read the Megillah out of order, then see what happens. That is, the whole order comes out - all the letters come out reversed. I reverse all the letters of the Megillah. For the order of the Megillah is the letters of 'Let the king and Haman come today'. And if I read the Megillah from the end to the beginning, then it will be - what will it be? 'Let the king and Haman come today' - today, 'Haman the king will come', Heaven forbid, because the whole kingship of Haman was in order to incite to evil, Heaven forbid.

29:06 He wanted to hide the Name of Hashem. They wanted to hide the Name of the Holy One, blessed be He; they wanted to hide it. Now, not for nothing does the prophet Yirmiyahu - see, the prophet Yirmiyahu says, how does the verse go? Where is it - Yirmiyahu chapter 23. Chapter 23, verse 27, says, 'who forget' - yes - 'who forget My people, who forget My people My Name'.

29:39 What is 'My people My Name'? What is meant? The prophet Yirmiyahu says both 'My people' and 'My Name'; the Holy One, blessed be He, says also 'My people'. What is meant by forgetting? What kind of forgetting is there? The forgetting is also when they want, Heaven forbid, to wipe out, Heaven forbid - I am saying it in a euphemism, in a euphemism, if you understand - also, Heaven forbid, 'My people', Heaven forbid, and also 'My Name'. But he put 'My people' before 'My Name'; this is how the prophet Yirmiyahu says it: first of all 'My people' and after that 'My Name'. First of all 'My people', and at the end he finishes with Baal, at the end of the verse.

30:11 That is, the prophet - Baal means all those who go to idol worship; that is their goal. That is, he put 'My people' first, before 'My Name', for whoever, Heaven forbid, wants to do, Heaven forbid, [unclear] to the Jewish people, Heaven forbid - 'My people' - so in fact his whole goal is that he erases, Heaven forbid, not 'My people', Heaven forbid, Hashem - 'My Name'.

30:36 Do you understand? That is, if, Heaven forbid, the people is erased, 'My people', then, Heaven forbid, 'My Name' is erased. Heaven forbid. Heaven forbid. And therefore what happened is that Mordechai the Jew knew that he had to save the Jewish people from this decree of Haman, so that the Jewish people, all of them, would merit to receive the Torah, and then 'they upheld and accepted' - in Tractate Shabbos, page 88 - that they accepted what they had already accepted, as they had already accepted.

31:07 As we explained in the Tikkunei Zohar, in Tikkun 21, which says what we said, that Purim and Kippurim are the same aspect - Purim and Kippurim, so we explained that there were four beautiful women, if you remember: Sarah, Avigail, Esther and Rachav. But Rabbi Yehoshua, Rabbi Yehoshua ben Korcha, in Tractate Megillah, page 13a, said: 'Esther was greenish.' What is 'greenish'? What does it mean that Esther was greenish? What is 'greenish'?

31:32 Greenish is the secret of the green line. Rabbi Shimon Lavi in his book - do you know the book of Rabbi Shimon Lavi on the Zohar? Do you know it? Does anyone have the book? On Bereishis. Do you know the book? How? Do you know this book? Do you have this book? It is a very big book. You have it on Bereishis. So he writes there, he explains about the...

31:56 about the... what is the green line? The green line - what is the green line? Basically, in the simple meaning, a green line is a line that goes from one end of the world to the other. In Tractate Megillah, page 1... no, Tractate Chagigah, page 12, page 12a, the Gemara says: 'It was taught, the green line is a line' - it goes from one end of the world to the other, this line. This is the green line - not simple - a line that stretches from one end of the world to the other. Rabbi Shimon Lavi explains, in Ketem Paz, he explains what is meant, in fact, by the line that stretches from one end of the world to the other.

32:26 What is the green line? The green line is a symbol and a power of renewal, which renews the whole of creation. When we in fact see - he explains about a plant, about a fruit, about a vegetable, about everything that grows in creation - it starts out green. It starts out green, and then it becomes a color. All of this is green. Every fruit, everything starts out green, and afterwards turns into its own color.

32:51 Trees, flowers, a flower - it is built, with all the flowers, it starts, it starts out green, afterwards it turns purple, pink, red, all the colors. The green line is the secret of renewal. When they say 'green line', it means there is a power - in what they say, 'green line' - to renew all the creations, from their beginning to their end. All the creations have a power of renewal. 'Green line' - the meaning is that there is - there can be renewal. Now, Yehoshua ben Korcha says that Esther was greenish.

33:20 So what does it mean, Esther was greenish? That a thread of kindness was drawn over her, as he says, a thread of kindness was drawn, and greenish. What is 'greenish'? That through what she merited, she could bring about renewal for all the souls of Israel. And what is meant by renewal? How does one merit renewal? What is meant by renewal? That the whole Jewish people merited, in the merit of Esther - merited salvation. The Holy One, blessed be He, saved the whole Jewish people in the merit of Queen Esther.

33:48 Queen Esther came, she was in the house of Achashverosh and saved the whole Jewish people. Queen Esther merited to save all of them. So because Queen Esther, who stands in the place of her level, which is the most exalted, and with a self-sacrifice that has nothing above it. Rabbi Yonasan Eybeschutz says how it is possible to know when the Holy One, blessed be He - on the Megillah. That is, at the beginning of the commentary on the Megillah. That is, how can one know at all when the Holy One, blessed be He, will bring us close to the geulah or not?

34:16 There is one secret by which it can be known. Whoever knows this will be able to know when Mashiach will come or not. It is simple. If you see a nation and tongue, Heaven forbid - 'whoever oppresses Israel becomes a head' - if you see a nation and tongue that oppress Israel and are at a level with nothing above it, it is a sign that the Holy One, blessed be He, will redeem Israel, and it will oppress us. If it is small nations oppressing - no. Why? Because it is no honor for the Holy One, blessed be He, to fight with some small minister.

34:40 First He raises the nation, raises its minister, so that he will rule over the whole world, and only after that will He be able to give him his blow. But as long as he does not rule and his kingdom is not over everything, the Holy One, blessed be He, does not show us a sign about it that it is redemption, because his kingdom still does not go and spread from one end of the world to the other. That is what he says. Now, if I say that Achashverosh was the one who had only half a kingdom, because it is not the kingdom of King Shlomo - 252 provinces; this is 127, this is less - corresponding to the life of Sarah, the Midrash says: a hundred years, twenty years and seven years, the years of Sarah's life, corresponding to Queen Esther. Esther - this is Sarah our Mother.

35:19 Esther in fact did - as we said, Esther is Sarah, and Avraham is [unclear]. And then in fact, because there was such a great revelation of Esther, who could renew everyone and give such strength in Torah to the whole Jewish people, that all of them merited to come, in the merit of Queen Esther, for the level she stands at is a level beyond description and imagination, which is real self-sacrifice, a level at which she offers up everything she has, everything, everything, everything - there is no offering like it, for whoever enters into the jaws of the evil inclination, in an impure place - there is nothing farther than that.

35:53 And she entered that place and stands in that place, and if a green line is drawn over her, she can renew all the creations. All of them. That is, Queen Esther was the power of renewal. For we said that Mordechai the Jew - Esther gave renewal, and Mordechai the Jew, in practice, is the one who arranged the letters. Also, from one side - on both sides one has to act; this is one action, this is another action. The Name of Hashem, we said, is covered and it is revealed, because [unclear] 'as I am written, I am read', and if, as it is written as Havayah and read as Adnus, then I do not pronounce it, because if I pronounce it, then I have no share in the World to Come.

36:27 So Esther was in fact the hiding of the Name, corresponding to the Name Havayah, which is not said because it is covered, but Mordechai is the revealed, because at first Mordechai wore sackcloth and Esther - they wear sackcloth, but afterwards the Holy One, blessed be He, turns it around and gives them kingship; he had royal garments. But how must one know to read the Megillah? One must read it from the beginning to the end, as we said - not read the Megillah out of order.

36:52 And what is written about Mordechai the Jew? It is written in the Megillah, in chapter 2, verse 2, it is written, 'There was a Jewish man in Shushan' - [unclear] of the Geonim, it is written that this custom already - to say it; the verses are said aloud together, by everyone, everyone reads the Megillah aloud, each one reads, reads a verse, it was in the Siddur of the Geonim. The Geonim already had the custom to say this when reading the verse: they reach the verse and then everyone says together, 'There was a Jewish man in Shushan the capital, and his name was Mordechai son of Yair son of Kish, Ish Yemini.'

37:20 Why 'Ish Yemini'? Because he reads from right to left. Mordechai can read the order from right to left, but they cannot read from right to left. Haman can only do it from the end to the beginning, and 'all this is worth nothing to me'. Why is it worth nothing to me? Because Mordechai is Yemini, of the right - he comes from Binyamin. But Haman the wicked comes from Amalek, which is the left, which is the side of impurity - this is the left side, and the left side is always annulled.

37:47 As if - it will never be possible for him to have kingship, and this he did not know. Now, he rejoiced over Moshe Rabbeinu, that he cast the pur, the lot, on Moshe Rabbeinu, and Moshe Rabbeinu - he rejoiced that it was his passing. So his joy was over this, that he now says, I cast the pur, 'it fell in the month in which Moshe' - and then he said, presumably, this is the time when their Mashiach passed away, so presumably already they will have no power.

38:14 And what is the reason they will have no power? Because the one who gave them all the twenty-two letters of the Torah, he passed away. And if the one who gave them the twenty-two letters passes away, then he is not with them. Then there is no one to arrange it for them. If I reverse it, no one will arrange it. But what did he not know? That the one who is with him in the generation, and stands opposite him, and fights against him, is Moshe Rabbeinu himself. This he does not know - it was Mordechai.

38:40 Mordechai is the leader of the generation, and Mordechai is the leader of the generation, and you thought that you could - so therefore he said, 'all this is worth nothing to me', and this is 'all this': everything I did - I cast the pur, I made every effort, all that I fought, all that I did - it is worth nothing to me. Why? Because he knows how to reverse everything. And then he wanted to take the kingship for himself; he said - he wanted to take the kingship, and then to strengthen the kelipah of Esav. The kelipah of Esav is a hard kelipah of the side of impurity.

39:11 The side of impurity, which only Chushim son of Dan, who cut off Esav's head, could annul completely. [unclear] - the Yalkut Shimoni says that it was Yehudah son of Yaakov; he cut off his head. We said it was Chushim son of Dan - that is the Midrash Rabbah, the Midrash Tanchuma. [unclear] the Yalkut, which says it was specifically Yehudah son of Yaakov; he came and struck off his head. He struck off Esav's head. The head of Esav, in fact, is the side of impurity; these are all the impure kelipos - the whole Sitra Achra is the head of Esav.

39:38 The head of Esav in fact [unclear] Haman; Haman wanted to impose his Sitra Achra on all the creations. He wanted to be head. He wanted to be head, the head of the impure. And he wanted, Heaven forbid, to destroy [unclear]. This is 'They said: Come, let us cut them off', as it is written in chapter 83 of Tehillim: 'They said: Come, let us cut them off, and the name of Israel will be remembered no more.'

40:03 We said that the prophet Yirmiyahu already says 'My people', 'My people' - 'My Name': first 'My people' and after that 'My Name'. So what will be here? If he says 'Come, let us cut them off', he wanted to say, 'and the name will not be remembered' - the Name will not be remembered, then there will already be, Heaven forbid, a decree of clay. For what the Yalkut Shimoni says, 'Save me from the clay', what we said King David says, then the decree will be annulled. But when can the decree be annulled?

40:29 When they take the clay and annul it completely, and then there will be no 'and let me not sink'. What is it - what is meant by 'Save me from the clay, and let me not sink'? See what a thing this is. I want you to understand the new insight now - this is a new insight coming down now. Something very beautiful. Then you will understand everything. Very simple. We said, we said it like this - making order, making order, making order.

40:56 The decree was - we said that Eliyahu the prophet came to Moshe Rabbeinu, the Yalkut Shimoni says, came to Moshe Rabbeinu and said to him, whether the decree is in clay or in blood. So he told him, the decree is in clay, it is not in blood. So if the decree is in clay, then we said it can be annulled, right? The decree can be annulled. And King David, we said, says in Tehillim chapter 69, 'Save me from the clay' 'and let me not sink'. What is 'Save me from the clay'?

41:23 Okay, I think - 'Save me from the clay' means save the Jewish people from the decree of the clay. Now, what does the prophet Yirmiyahu say? That, Heaven forbid, if there is a forgetting of 'My people', then, as King David says, 'They said: Come, let us cut them off, and the name of Israel will be remembered no more.' But Yirmiyahu says that what is meant is that in the name Israel there is the Name of Hashem, Yisra... and so on. What?

41:48 Yisra... and so on. If, Heaven forbid, this is wiped out, then he hides the Name of Hashem. For what Haman wanted was to take the letters of the Name and hide the Name of Hashem. For now that we are in exile, the Name of Hashem is covered and hidden. And no one can pronounce it. For whoever pronounces it has no share in the World to Come. He cannot pronounce it. So King David said, 'Save me from the clay, and let me not sink.' What is meant by 'and let me not sink'?

42:15 That the letters of the Name should not, Heaven forbid, be sunk and go away, Heaven forbid, because the sinking that would happen to the Name of Hashem is like a sotah woman, where one must [unclear] erase the Name in the bitter waters; this is the aspect of the sinking of the Name of Hashem, its letters in the water. The sinking is annulled - 'and let me not sink': that there be no sinking of the Name of Hashem. 'Etba'ah' has the numerical value of 'I am Hashem'. 'I am Hashem'. This is 'paz' - this is 87. 'Etba'ah' - alef, tes, beis, ayin, heh - the numerical value of 'I am Hashem'.

42:44 Exactly. So 'Save me from the clay' - if You save me from the decree of the clay, then 'let me not sink': the Name of Hashem, the letters of 'I am Hashem' that are inside 'etba'ah', will not have, Heaven forbid, a sinking; because the Jewish people, if it [unclear], Heaven forbid, then My Name will sink, it will be like the erasing of the Name in the bitter waters, what they give the sotah to drink - the erasing of the Name in the water; [unclear] - this is the primordial serpent, which is all the filth of the serpent, and then this is the head of Samael, the head of Samael, which is Esav and Elifaz and the whole lineage of Haman.

43:18 And then Haman wanted to be head, because the moment he returns, he returns to be the serpent as at the beginning, which is the pride of Yeravam son of Nevat. and 'Repent, and I [unclear] - who is at the head?' What is meant by 'who is at the head'? It is who starts first - who starts; by which order do we go - Ish Yemini, of the right, or of the left? Ish Yemini was Mordechai the Jew; 'left-handed' - this is Ehud son of Gera. The war is with the sword - this is Ehud son of Gera, this is the left, where there is bloodshed; it is on the left, and the war is on the left side, with sword, with spear, but the right is kindness - this is Ish Yemini, this is Mordechai the Jew.

43:54 And therefore Mordechai the Jew is called Ish Yemini, because the reading of the Name of Hashem must be from right to left and not from left to right. If I read from right to left, I read it in order, and now it will be understood why Haman the wicked said, 'all this is worth nothing to me'. Because if I take the order, and I say, 'Let the king and Haman come today', I will say, 'Today the king Haman will come'. Therefore one who reads the Megillah out of order - [unclear].

44:25 Do you understand? Now it is understood. One who reads the Megillah out of order, or if I am dozing - the Rambam says - he takes one half, after that a second half - he has not fulfilled his obligation. It is simple. So all this, in fact, came to him only from this. Everything starts from this and ends with this. At the end of the chapter 'Chezkas HaBatim' in Bava Basra, on page 60, the Gemara says that we say, 'If I forget you, O Jerusalem,' 'let my right hand forget' - there, that we leave a cubit by a cubit, a remembrance of the Temple.

44:53 As a remembrance of the destruction of the Beis HaMikdash, each person must leave a cubit by a cubit at the entrance. The remembrance of the Temple - that we carry a remembrance of the destruction of the Beis HaMikdash - this annuls the head of Esav, whom Chushim son of Dan killed. Why? The head of Esav is to lay a hand - he laid a hand on the Beis HaMikdash; it was Esav the wicked who laid a hand. But how did he start to lay a hand? 'Last in deed, first in thought' - he starts in thought to lay a hand, right? That is, the laying of a hand - that non-Jews came and laid a hand on the House of Hashem; a hand on the House of Hashem - only Nevuchadnetzar could lay it, the seed of King Shlomo, as the Rav of Prague brings in Netzach Yisrael,

45:24 that he was a descendant of King Shlomo, the great-grandson of a great-grandson of King Shlomo. Therefore only he could lay a hand on the Beis HaMikdash. When he lays a hand on the Beis HaMikdash, he started it from the head. The head of the Beis HaMikdash is - therefore we say, 'If I forget you, O Jerusalem, let my right hand forget'. If I forget Jerusalem, which is the Beis HaMikdash, I forget the right - how to read the order of the Name of Hashem from right to left. I forget the right, forget Binyamin, forget Mordechai, forget the leaders, forget the Beis HaMikdash, which was given in the portion of Binyamin - 'and He dwells between his shoulders'.

45:54 So 'If I forget you, O Jerusalem' - I do not leave the cubit, I do not make a remembrance of the destruction, and I do not remember the destruction, so 'If I forget you, O Jerusalem, let my right hand forget' - [unclear], and then I do not read the Name from right to left, then 'let my right hand forget', then from this, 'let my tongue cleave to my palate', because this palate is the palate of the serpent, the primordial serpent, 'Let my tongue cleave to my palate' - like the snake [unclear] on itself.

46:20 And then, 'If I do not remember you, if I do not raise Jerusalem above the head of my joy' - above the head, of my joy - because the head of Esav was to destroy the Beis HaMikdash. And then, when we leave a cubit by a cubit opposite the entrance, it reminds a person of the head, it rectifies his head; it rectifies the mind. If there is Jerusalem like this - only then do we rectify, and then we actually rectify the order of the Megillah. And so it will be understood why 'one who reads the Megillah out of order has not fulfilled his obligation' for a simple reason: because then he will turn the whole order around, and then he will have no head and no right, and there will be no 'Ish Yemini' - because the whole essence of the Megillah is 'Ish Yemini', because the whole story of the Megillah is a story of words:

46:55 it is 'And Haman said', 'And Achashverosh said', 'And Esther said', 'And Haman said', 'And Achashverosh said', 'And Mordechai said', 'And Esther said' - it is all a saying of words, but there is no actual saying of the Holy One, blessed be He. Hashem does not say anything in the Megillah. There is no revelation of Hashem, blessed be He, in the Megillah. But the revelation is there - because it cannot be. Because the moment there would be a revelation of the Name of Hashem in the Megillah - the revelation that would be - then a light would already be revealed that cannot come before its time.

47:23 Because then it would already be for the World to Come. So, as we explained - this is what I explained last week - that the Ibn Ezra said that they changed the wording so that there would be no writing by the non-Jews - that they would not write the name of idol worship. So he was afraid of that. So if I write the name of idol worship... so because of that he did not want it to be. They said - Mordechai and Esther - let us leave it like this, without the Name of Hashem. But now this will be understood even more: that all that happened - it is not only that they did not want to write the Name of Hashem, but because they did not want to pronounce the Name by its letters,

47:51 because then they have no share in the World to Come - because in this time there is no permission to pronounce the Name of Hashem by its letters, and then there is no share in the World to Come. This part is not revealed in this world. But in the time to come, when the Holy One, blessed be He, will grant us that the Beis HaMikdash will come, that it will be built, and we too will have a share in the World to Come, and [unclear] the World to Come - then we will merit the redemption, and then there will be a revelation of the Name of Hashem, and not [unclear].

48:15 Not by way of the Name Adnus - there will be a revelation in the Name. Then it will be - 'Not as I am written am I read.' I am written as Havayah and I am read as Adnus. Read as Havayah and written as Havayah, and read as Adnus [unclear] - no one turns the order around. Because it is only [unclear] - that's all. It is impossible at all to understand what the head of Mordechai is - all that he did was only in order to turn around all the letters [unclear] the end.

48:44 No, Something else - we knew. Something else - we knew. In the time to come it will be - that what will be, will be? 'On that day Hashem will be One and His Name One' - in the time to come it will be - the order, but The order of the letters is Yud, and after that - the order. 'On that day Hashem will be One, and His Name' - to the letters. All that will be in the time to come - there is an order in the letters. How the writing of the letters will be - that is something else.

49:12 The order of the letters - now the order is not in order. You say Nun and after that Alef. Why was Nun left out of Ashrei, where all the letters are in order? Except Nun - [unclear], Heaven forbid, to Israel. 'the maiden of Israel.' If I now say the order - the order of the letters has great praise in it: there the whole alphabet is in order. The order of the letters in the time to come - we will merit to see the order of the letters.

49:38 But the order of the letters is always read and written from right to left, as one reads a book, as one reads the Torah. But to read the Torah from right to left, you need Mordechai. You need Moshe Rabbeinu, that he should read the Torah to you from right to left. I cannot utter the Torah, I cannot utter, I cannot understand anything - only through Mordechai the Jew. That is why Mordechai the Jew is great among the Jews, second to King Achashverosh, 'accepted by most of his brothers.'

50:03 'By most of his brothers.' Not everyone loved him - Mordechai. Do you understand? So all that was here was here only to see who would read the correct order of the Megillah. The whole order. That is why the whole matter of the Megillah is not to read it out of order. Because then you also make Achashverosh out to be a tzaddik. That is, everything is forbidden - turned around. You begin with the story of the praise of his greatness, and the story has to be exactly in order.

50:30 And if I do not turn the letters around, then it is revealed that Haman the wicked is nullified, as we said, and I actually nullify the Sitra Achra of Haman by remembering the Beis HaMikdash. Remembering the Beis HaMikdash is the rectification of the mind, the rectification of a person's mind, and the remembrance of the Temple. The part by the entrance that a person leaves he leaves as a remembrance of the destruction; so we said, this is remembering Jerusalem; there is remembering of my right, no forgetting of my right. I said 'let my right hand forget' - now I remember Jerusalem, so what is it called?

51:01 'Let my right hand remember' - the Holy One, blessed be He, remembers my right. What is 'I remember my right'? The intention of the order, of the letters, that they be in order, and then the [unclear] are nullified, and Mashiach can come, and the Temple can be built, because all the non-Jews and all of Amalek and their wickedness - it is only because they want to make us forget the right; and the right is kindness, it is the tzaddikim, for without the tzaddikim the world cannot be at all. And whoever thinks he can do without this - it only confuses him, it brings him into all the raging waters of the world.

51:31 King David said, 'Save me from the mire', 'save me from the mire', 'and let me not sink.' Because only when the Holy One, blessed be He, saves us from the decree of the mire, then there will be [unclear]. Ah, English - Esav, right, very nice. Everything, and this - nice, well done, that's beautiful. Esav - their language starts from left to right, he says. Nice, a very nice new insight.

52:00 Esav - the Americans are 'leftists'. They start from left to right. They do everything from left to right - but one starts with the right and then the left. The right - they start with the left. The whole way has to start with the right. That's beautiful. From here we see - from here we will just make a summary. In principle there is very, very much to learn about this, it is not 'on one foot', but if we try to understand a little bit, to understand a little - perhaps also, with the help of Hashem, we will merit to continue other things; each time there is much to continue.

52:33 Last week we learned something completely different, this week something else, but if you try to understand, try to understand the reason, what there is more inwardly in 'one who reads the Megillah out of order has not fulfilled his obligation'. And this can also explain the reason why in practice one does not need to say Hallel on Purim. Because we already explained that the reading of the Megillah itself - or, as the Gemara says, because Israel were not on their land. That is already another thing. So whether we say this or we say that - so if we say that Israel were not on their land, if we say like Rav Nachman - now, as the Gemara says - then because I will say there is no Land of Israel, there is no right.

53:09 There is no right, because the Beis HaMikdash is the right. And 'He dwells between his shoulders' - that is Binyamin. Binyamin - there is no right. So let's say that because of this there is no Hallel, no need for Hallel; so let's say we have no connection to Binyamin - so again it is forgetting Jerusalem; it also fits for us. And if we say that Rav Nachman himself - as Rav Nachman says, that one must read the Megillah, and already the reading of the Megillah itself is the reading of the Hallel - it is the same thing. I read the Megillah - I have read the Hallel, I have praised the Name of the Holy One, blessed be He; I have not yet done anything here.

53:36 No problem - so no need for Hallel, because I already read the Megillah, I read the Hallel. So let's say, as Rav Nachman says, that if I read the Megillah, I have read the Hallel, so I have already praised the Name of the Holy One, blessed be He. I do not need to praise Him in another way, because in the Megillah I read His order properly, so I praised His Name. Because to praise the Name of the Holy One, blessed be He, in the most exalted way is that a person reads it in order. So I read the Megillah, and I do not read it out of order, so that's it - I have read the Hallel.

54:03 But if I say like Rava, who says that right now we are not servants of Hashem - so 'Praise, servants of Hashem' - so now we are not servants of Hashem, because we are still in the house of Achashverosh, so it comes out that one who reads the Megillah out of order has not fulfilled his obligation. Because it is still impossible - there is no complete Hallel. So like Rav Nachman: the halachah is like Rav Nachman. That's the best. When one reads the Hallel, he praises the Name of Hashem and he fulfills the obligation of Hallel.

54:29 And that is why it was ruled this way: a person who reads the Hallel does not need Hallel for Purim. Because the reading of the Megillah itself is the Hallel. So it is not because of 'Praise, servants of Hashem' - that one would say, there in the house of Achashverosh. But when one reads the Megillah, then this is actually the correct order of the Name of Hashem - because just saying it correctly, just saying the order, already sweetens all the judgments, it already nullifies all the decrees. That is why - when did Mordechai nullify the decree? When he just arranged the correct order of the letters, and Esther said, 'Let the king and Haman come today'.

55:01 'Let the king and Haman come today' - bring - wait a moment, come look - bring a Megillah, bring a Megillas Esther, look, so you see the letters nicely. [unclear] ... 'And Esther said' 'If it please the king' - you see, but you can't see it here, well, you can't see it here, well, it's small.

55:42 You know - you see it? 'Yavo' - Yud, 'HaMelech' - Hei, 'VeHaman' - Vav, 'HaYom' - But if I, Heaven forbid, say the Megillah out of order, then it will be 'Haman', 'today', 'today, today', 'Haman', 'the king', Heaven forbid, 'come'. This is what comes out - the reversal of the letters.

56:07 And then what happens to the head of [unclear], which was cut off by Chushim ben Dan - Esav the wicked? What happens to his head? His head returns to its place, because he brings back his head that was uprooted. He brings his head back again, brings back the head of [unclear], brings back his scheming [unclear], his malicious [unclear], to destroy the Beis HaMikdash, to lay a hand, Heaven forbid, on the Name of Hashem. And through this - when Haman was nullified, was nullified, when they read it in order - then he did not receive his kingship on that day.

56:36 When Haman did not receive his rule on that day, then what already happened to him? He was nullified. The commentators of today.

57:06 The commentators try to explain the Holocaust - there is no explanation. There is no explanation to explain what the Holocaust is. It is a decree that the Holy One, blessed be He, decreed, and as we once said, it is payments for the sin of the Golden Calf. The Holy One, blessed be He, said, 'Let Me alone, and I will destroy them', 'Let Me alone' - [unclear], it is spread out in payments, but it is impossible to settle the decree of the Holocaust [unclear], it is impossible to understand. This is the thing that is impossible to understand. What the Holy One, blessed be He, did - we do not have [unclear].

57:34 Rabbi, [unclear] [unclear] people say, how can one interpret such a thing? It is impossible to interpret; it is impossible to give an interpretation of such a thing. It is impossible to give an interpretation; on the Holocaust it is impossible to give an interpretation. [unclear] to say Kaddish, to say [unclear] the Jewish people, and that's it, to give an interpretation of why, how, how much - that let each one keep his new insights to himself, and that's it; one does not do this about...

58:00 There are many hints, no? Hints - there are [unclear]... there are hints, I saw, yes, but still, the hints - these are hints that people saw; all well and good, everything is in the Torah. Everything. In Tractate Chullin, page 139, [unclear] says: 'Haman from the Torah - from where? Esther from the Torah - from where?' 'Moshe Rabbeinu from the Torah - from where? Beshagam hu basar.' Everything is in it; of course everything is in the Torah. But now you see - start looking for Esther, start talking about the decree of Purim, start saying from here, start saying from there - it will not end.

58:32 No one's opinion will remain. In the end it comes out with a question, and he will say this way, so he will say this way, and others will say, how do they say such things, and so on. Yes - 'sit and do not act' is preferable. 'Be silent - so it arose in thought first', and that's it. I will say that if there had been Mordechai the Jew, and someone who knew how to turn around the order of the letters at the time there was a decree, the decree would have been nullified. And every time there is a decree, either the Name of Hashem disappears - that the Name of Hashem disappears - the Name of Hashem - there is a covering, a concealment of the Name of Hashem, and the letters are not in order.

59:04 Only when the Holy One, blessed be He, sends awesome tzaddikim, of the most awesome level, a level that is impossible to describe at all, who are able to know the order of the letters and to bring the Name of Hashem out of its concealment. For Rashi says, 'not as I am written am I read', so Rashi says it is a term of concealment. It is a term of hiddenness, a term of concealment. What concealment is there here?

59:28 Here there is open writing of the Name of Hashem. What is the term of concealment? As we explained, Rashi is the greatest of the kabbalists; there was no kabbalist greater than Rashi. Do you remember this, that Rashi is a mighty kabbalist? So this term of hiddenness, the term of concealment that is here, the term of concealment - is that people simply do not know how to [unclear]. No one knows the order; it is simply hidden from people. But when the Holy One, blessed be He, knows, then He sends those tzaddikim, like Mordechai the Jew, and then they know the order.

59:59 If they know where there are reversed letters, they know where the problem is - like today, when a person is ill, they know where the problem is, where to go; they know where to go. The Maharash of Ostropoli, may his merit protect us, knew in exactly which letters, in that very generation, his decree was. When Rabbi Shimshon of Ostropoli was about to depart from the world, they told him: in his generation 100 are about to depart - you are the last. They killed 99. He asked, how many have been killed until now? They said, we counted 99. He told them, do not fear and do not [unclear] any more.

1:00:28 I am the last. How did he tell them? Rabbi Shimshon of Ostropoli. He told them, I am the last. And so it was. He told them - will some more time pass? He told them: a low man, short of stature, and my head - he is destined. How did he tell them? And Rabbi Shimshon of Ostropoli waited, and all the Jews stood in the synagogue in Polner, praying, and exactly then a man short of stature came in with ten Cossacks, non-Jews with swords, and Rabbi Shimshon of Ostropoli said 'Shema Yisrael' and said the confession.

1:00:56 'All who are put to death confess', and Yoreh De'ah in Siman [unclear], se'if 2, [unclear] writes on the Shulchan Aruch about the confession a person must make before his passing. So the confession of the Maharash of Ostropoli is not the confession of a person who [unclear]. The Maharash of Ostropoli did not need to confess at all; he is holy of holies - what does he have to confess? The Yismach Moshe - we finished confessing in the evening; it is even Erev Shabbos. He says, [unclear] also today? There is no one who feels that any day he may depart, even on Erev Shabbos, let him confess.

1:01:21 Maybe now he feels that he may depart from the world? 'All who are put to death confess.' He does teshuvah - who knows, maybe now is your moment? But if a person is not on such a level, 'sit and do not act' is preferable; sit and do not confess, do not do anything. Sit just as you are, that's it. These are levels - the Yismach Moshe. Well, Rabbi - the Maharash of Ostropoli began to think like this; he sits and thinks and thinks and thinks, like this, the Maharash of Ostropoli - and exactly as he was thinking like this, a man short of stature came in, very low, came in, and the Maharash of Ostropoli was terrified, because this is exactly what was written; everyone saw that he was the last.

1:01:58 He grabbed him, turned him around - the Maharash of Ostropoli - they took a spear and a sword, thrust them into the Maharash of Ostropoli, into one rib on the right and into one rib on the left; they thrust two spears into him, they thrust two spears into him, and [unclear]. They thrust into him from this rib, brought it out of his throat, while he was still alive - like Sancheriv. Like Sancheriv - they would impale people who came then, 380 legions that surrounded Jerusalem, and King Chizkiyahu - he goes to sleep, so he knows that they catch a person, they impale him, like these [unclear].

1:02:37 these wicked ones. He [unclear] - he was not afraid [unclear], he was not afraid. There was such a [unclear] also for Rabbi Moshe of Zvirsh. He was the father of Rabbi Yosef [unclear], the father of Rabbi Yitzchak of Zorbish, the father of Rabbi Yechiel Michel [unclear], may his merit protect, of Zorbish. He too sat once at the Shabbos table; the non-Jew [unclear] him from one side, they brought the spear out of him from the other side, and then they said to him, our Rebbe, don't you feel it? He said, now that you asked, I feel it. And he passed away on the spot.

1:03:04 So it was - they brought the spear out of him from here, from here; they stood at the window, [unclear] the spear, like this. And into Rabbi Shimshon of Ostropoli they thrust from the right side, they thrust from the left side, and while he was still like this, still dying, then they took the sword and cut off his head. This is the short man [unclear], as they did; this is the Maharash of Ostropoli, who passed away. Why was it decreed on him? [unclear].

1:03:28 The Maharash of Ostropoli was - you want to ask why it was decreed? Well, at that time there was a decree that Mashiach would not come, in that decree. And there was a hidden tzaddik, concealed, in that town, and Eliyahu HaNavi, remembered for good, revealed himself to him and told him: if that tzaddik goes and reveals himself, the decree will be nullified, everything is nullified. But that hidden tzaddik does not want people to know about it.

1:03:54 The Maharash of Ostropoli immediately ran to that town, went in to that tzaddik, sat with him, and told him, I know that you are hidden; come, join with me here. He was [unclear], and the Shach also knew of it. The Shach also had to do this act, and Rabbi [unclear], may his merit protect us. Both of them joined in this; the Shach, they say, that he was not hidden here in the story.

1:04:19 He was also in this decree; it was also nullified, but no one joined the Maharash of Ostropoli in this. Several had to depart, and then the whole generation was saved, as it were. The Maharash of Ostropoli took himself, took himself, and if this tzaddik had given his life - that hidden tzaddik - the decree would have been nullified. Not only Rabbi Shimshon of Ostropoli. Rabbi Shimshon of Ostropoli was, so to speak, punished for going to that hidden tzaddik and telling him there is a decree - reveal yourself.

1:04:45 That tzaddik got frightened, fled [unclear], they did not find him, and Eliyahu HaNavi revealed himself to him and told him: you have no share in the World to Come, 'You will die and not live' - take this judgment upon yourself in his place, and because of that the Maharash of Ostropoli passed away. No, certainly he has. But the whole Jewish people - such a share, what a share, what a share... oof, what a share - the Maharash of Ostropoli.

1:05:10 'No eye has seen it, G-d, but You' - the share of the Maharash of Ostropoli. Who can see such a share? No one can see it. This is the share of the Maharash of Ostropoli. Do you understand? And he gave his life for the sanctification of Hashem's Name. And he took the decree upon himself for the whole Jewish people. That is, if he had not frightened him, that tzaddik was ready to give his life - [unclear] to join. He was ready - but since the Maharash of Ostropoli [unclear] him, he fled from there, so that was the decree - that is the reason for the Maharash of Ostropoli.

1:05:41 But the Maharash of Ostropoli, may his merit protect us, is of the tzaddikim who knew the secret of the letters; he knew how to arrange the letters - that is [unclear]. He knew the order of the letters that there is, he knew the whole order of the letters. That is why his discourses in Kabbalah are about letters; whoever learns the discourses of the Maharash of Ostropoli sees how each time he exchanges letters. The Sefer HaKarnayim of Rabbi Aharon of Kardina - the Sefer HaKarnayim of Rabbi Aharon of Kardina, on the soul of King David, as he speaks in the introduction, at the beginning, that this is an awesome, awesome book - just to understand what King David is - wait - what Mashiach is; everything is toys today; people talk about concepts they do not even know what they are.

1:06:15 And Rabbi Shimshon of Ostropoli writes on the Karnayim - his commentary on the Sefer HaKarnayim of Rabbi Aharon of Kardina, and he attains - these are [unclear] and hidden secrets that no one sees. And everything is in the secret of initials. There is small gematria and great gematria. Small gematria is mochin of smallness. Great gematria is mochin of greatness. Many tzaddikim did not want to do small gematria. Where there is small gematria, it is judgment.

1:06:40 It is covered judgment. Great gematria is kindness. That is why in gematria there is a difference. That is why Rabbi Shimshon of Ostropoli sometimes does small gematria, sometimes great gematria; and Mordechai and Esther together come out more than Haman and Zeresh. That is, Haman - 'and all this is worth nothing to me'. That is, Mordechai and Esther come out [unclear] the Name of Hashem, and he comes out less than them. This is 21 - 13; at 13 they come out, and they come out 12, and come out less than them.

1:07:05 Haman and Zeresh, in the small number. And he - Mordechai and Esther - 'and all this is worth nothing to me'. That Mordechai and Esther are more than Haman and Zeresh together. This is the Maharash of Ostropoli - small gematria. He has new insights and discourses on great gematrias too. In the Karnayim, [unclear], they want to speak about King David. What is the gematria of David? What is the inwardness of King David? And this is the secret - David's hand, 'skilled in playing'; 'yad' is David. 'Dad' is Malchus, 'dad' is Malchus... 'dad', 'dad', and also Vav [unclear], and then 'dad' of nursing; Erev Shabbos, it is Erev Shabbos, and then there is the ascent of all the worlds.

1:07:38 David - the Vav is found in six, and the six days of everything; and the 'dadim' of the nursing of Malchus - Erev Shabbos, an ascent for everything. Only the soul of King David - all the [unclear]. It is [unclear]; we will be bringing the [unclear] every day. These are awesome things. This - the Maharash of Ostropoli knew the secrets, the kavanos, the initials, the gematrias, all these things that today [unclear] do not know the letters at all.

1:08:03 And the Maharash of Ostropoli knew the letters like this. He knew which letters are dark, which letters are [unclear], that is, the tzaddikim - that there is such a thing - they know where to approach, where the root of the problem is, where to sweeten, what to arrange, what to reveal and what... That is why the Holy One, blessed be He, is revealed to them. That is why Moshe Rabbeinu - what you said before - this is a little of what it says about that, what you asked; you asked something else, but this is something else, the highest there is.

1:08:30 When the Holy One, blessed be He, revealed Himself to Moshe Rabbeinu, He said to him, 'Ehyeh asher Ehyeh' (I will be what I will be), and here it is already not [unclear], the Name Ehyeh - this is in Keser, it is a revelation of lofty mercy, He revealed it to him and told him: now there is an aspect higher than everything. And this is only for the future to come. One 'Ehyeh' corresponds to the Jewish people, what will be then. the last 'Ehyeh' will come to us with the coming of Mashiach Tzidkeinu, then all the mercy flows down to a person. When a person merits - why do people go to tzaddikim? how great is going to tzaddikim, to sages, to sages - true sages, A person goes to a tzaddik, and he turns around for him the whole order of his letters.

1:09:00 As we said, in Tractate Berachos, page 'lamed-ayin', side a, 'To go to a sage at the outset, and he will teach us.' To go to a sage at the outset - as I say, to go to the sage from the beginning. To go to a sage from the beginning, and then he will teach us blessings. All the blessings will [unclear] after you. But go to a sage. If you go to a sage from your very beginning, then know that all the blessings will come to you. One needs to go from the beginning. He writes - the Halachos, Rabbi [unclear] writes in the Laws of Techumin, halachah 7, section 33.

1:09:26 He writes that whatever a Jew - whatever happens, [unclear] with the tzaddikim, those who leave, who drift away - if they have the tzaddik, that is everything. Therefore, among the ten remembrances, he says: the remembrance of Miriam the prophetess. To remember Miriam the prophetess, right? The remembrance of Miriam the prophetess among the ten remembrances. Why must one remember Miriam the prophetess? To remember what she did - speaking lashon hara about Moshe Rabbeinu. Even among those of the greatest stature, with Miriam, it is still not the level of Moshe Rabbeinu. Even Miriam can err, [unclear] Moshe Rabbeinu - they spoke lashon hara, Moshe Rabbeinu.

1:09:57 Fine, it's all good and nice - strength and blessing to Miriam. But in any case - Moshe Rabbeinu: 'How were you not afraid to speak against My servant Moshe?' 'Mouth to mouth I speak with him, in a vision and not in riddles,' 'and the image of Hashem he beholds.' 'Why then were you not afraid to speak against My servant Moshe?' So they are not afraid? They are not afraid to speak about My servant Moshe? What is this? This is fear - it is terrible, terrible. How do you not have this fear?

1:10:21 In Tractate Bava Kamma, page 91, side b, you know, the Sages - regarding speech - when a person [unclear] shames his fellow, he need not pay him for the shame. [unclear] - he need not give him anything. But if [unclear] shames a Torah scholar, in Tractate Shabbos, page 31, so in the Rambam, the Laws of Torah Study, chapter 6, a person who shames a Torah scholar must pay him a fine, to give him a litra of gold - a litra, give him, all the gold.

1:10:48 However many you shamed - now go and start [unclear] of gold, go start handing out, with your very first one. How much you gave, how much you spoke - go start with this. [unclear] - it is thought. Therefore, in the ten remembrances they tell you: the remembrance of Miriam - remember how great Miriam was, how immense she was, be careful regarding Moshe Rabbeinu. because Moshe knows My order. Moshe Rabbeinu knows the order of the Torah.

1:11:13 He knows the order of the letters. When you speak about the one who knows the order, then, as a rule, you are shaming the order of the Torah. That is the order of the Torah. You speak about the one who makes the order, and you think, Heaven forbid - you say that this is not the order. The order is reversed. Then there is no cure for his wound. Why is there no cure for his wound? What is so bad? Because you say that Moshe is not the order.

1:11:38 So if it is not the order, then you are the order. Then there is no order. The tzaddik is a man of the right. He goes according to the Torah, he goes according to the right. You say this is not right. You say this is left, so if this is left, then all the letters are reversed, and then there is no cure for his wound, simply. Now this fits the Megillah too - why one who reads it out of order has not fulfilled his obligation. Knowing that a tzaddik is genuine. Knowing that a tzaddik is genuine - oh, a nice question.

1:12:04 How does one know whether a tzaddik is genuine or not? How can one know? Right? I can only tell you a simple thing. You see the Torah scroll that was handed down to us the Sages - there is a tradition, this is Torah. Once they asked the Minchas Elazar of Munkacs. They know, they want to know, to learn Torah, everything. A tzaddik must learn with his mouth Torah, not coins, not [unclear], not money, from honor or [unclear].

1:12:38 A tzaddik - because this is Torah; that is how the tradition once was. Where there is Torah [unclear], If there is no Torah - run away. How can there be someone who understands Torah and is not a tzaddik? Whoever understands Torah [unclear]. If he knows the order. They once asked Rabbi Yisrael of Ruzhin, once they asked him up to which letter he knows. He said, I know up to Yud. Is that our Yud?

1:13:03 No. All the letters up to Yud. Beyond the Yud he does not know. People don't even know the letters. What are the letters? Ask a person - don't ask him a question or a sugya, ask him what Gimmel is. Gimmel [unclear] Beis - what is it? What is Gimmel? What is the letter itself? There are letters - the chapters of the Letters of Rabbi Akiva. See what Gimmel is?

1:13:28 Understand what it is. The great Rabbi Akiva, who knew the secret of the crownlets of the letters. Only in the future to come will we merit to include the whole Torah in one letter. What is 'In the beginning G-d created the heavens and the earth'? 'In the beginning G-d created es' - from Alef to Tav - this is the secret of the inclusion of all the letters. The word 'es' is the shortest word, there is none shorter than it, and it includes all the letters in the Torah. 'In the beginning G-d created the heavens and the earth.'

1:13:54 Rabbi Yehudah Leib HaKohen of Anipoli, the author of the Or HaGanuz, [unclear]. A tzaddik, excuse me. This is Rabbi Yehudah Leib HaKohen of Anipoli, he is [unclear]... a tzaddik spoken of with very great love, Rabbi Yehudah Leib HaKohen of Anipoli - he is something, a book of Kabbalah - I can [unclear], have you seen it? [unclear], all initials, [unclear] of Anipoli, something... So he writes, he writes - just his introduction, only about the initials, only the introduction, the whole introduction is about the initials, and then, when you have read the whole introduction about the initials, you say: now, surely, what will he speak about?

1:14:29 Something else. The whole book he speaks about the same thing. This is the only book where the introduction and the whole book - he speaks of the same name. Even from the start of the book, from the introduction. Fine, I finished the introduction - nu, what now? You learn another page, another page, another page, another page. That is how I learned it, reading through, without skipping pages. I got through the introduction, and fine, [unclear]. Parshas Bereishis, then Noach, Lech Lecha - you move on, after that Vayikra, Bamidbar, Devarim. I finished the book - he says, ah, the whole book he spoke to me about the same thing, about the same name.

1:15:03 Now I understood that the whole book comes to show you - that there would be more new insights, more things? He comes only to reveal to you - look, the whole book is only about 'es ha-shamayim ve-es ha-aretz' (the heavens and the earth), the initials. but in the secret of the 'es', only in the secret of the Alef-Tav, only in the secret. There is the Ramchal, who composed his works, the Tikkunim, only on the end - 'before the eyes of all Israel' - on the last verse, what Rabbi Shimon did on 'Bereishis' - this is [unclear] in 'Ginzei HaMelech' on 'Bereishis'.

1:15:31 this is the Tikkunei Zohar on 'Bereishis', and each one does - this one did it on the beginning, this one, the Ramchal, does it on the end. Levels in the Tikkunim - each one, whoever [unclear] Tikkunim, knows the end. So where were we? On the order, on the order. If you do not know the letters, how do you turn to the One who created them? One must know the order of the letters at least - to know how, as a person, to understand at least the meaning of the words.

1:16:01 What is so important, that in the Shulchan Aruch [unclear] ruled, and in the Shulchan Aruch, that mitzvos require intention? What is there in a mitzvah so much that it requires intention? If you understand what you are doing, you put the letters in order. If you do not understand what you are doing, you turn the letters upside down. Therefore, whoever does not know Kabbalah and its secrets, should not touch Kabbalah. He can only spoil and ruin. - What about both - both?

1:16:25 - How? - A rav who understands Torah and also understands this world. - Both? Whose question? How? If he understands Torah, he must also be in this world. Yes, yes, he must. Listen - everyone is a tzaddik, they know, the very best. All the Jewish people are tzaddikim. Don't search out who is true and who is false. Then you won't get out of it. You won't get out of it. There are all - I'll tell you a nice story, I told it once.

1:16:51 Once Rabbi Yonasan Eybeschutz, was sitting in some place and gave a derashah. And he used to do this: he says something, and then everyone after him says a question on what he says, and then whoever hears what he said raises a question on what the other says, and so they raise questions - it is a kind of game like this. Each one says, like the Gemara - each one refutes the other.

1:17:15 And there is no answer; it goes on rolling. So they sat at the table, and suddenly there was this one simple, unlearned man at the end. His turn came; he did not know how to say any sugya to them. So he said to them, 'Hear, O Israel, Hashem is our G-d, Hashem is One.' So Rabbi Yonasan Eybeschutz [unclear] - this one cannot be refuted. Then someone who was there stood up and said, I can, it can be refuted. So Rabbi Yonasan Eybeschutz asked: what is your occupation?

1:17:41 He said to him, I am a shochet (a ritual slaughterer). That is: if you say this can be refuted, do not slaughter any more. Because this cannot be refuted. Meaning, the intention, simply, the things that... one must know where there is refuting and where... that one does not refute things that are the fundamentals of the Jewish people. Things one should not just question where it is not needed. I can only give a big recommendation, for whoever wants to enter a little, even a tiny percent, into Kabbalah, to understand something.

1:18:11 Just a recommendation: simply the Rav Pe'alim of Rabbi Yosef Chaim, it is simply Rav Pe'alim, part 1, siman 1, there he explains a lot about the... how he [unclear] the words - they asked him, simple people, a question, he needs to explain concepts to him, you see what lofty concepts there are to understand, and there he stays, and there he answers. Whoever wants a little bit to understand, But Kabbalah is only to receive - only if you have Eliyahu the Prophet, may he be remembered for good, from here - only from your stories.

1:18:43 If you are not in the stories, then it is better that we stay with the plain meaning, and that's it. In the future to come, says Rabbi Pinchas of Koretz, in the future to come everyone will discover the secret hidden in the derash, in the Midrash, and everyone will know all the hidden expositions in the Midrashim, all the stories, all the secrets of Rabbah bar bar Chanah, all the tales, all the things - what secrets there are in them, so many things - in the future to come they will reveal it.

1:19:08 In the future to come we will merit to understand all the secrets, all the inner dimension, all the things. But today, in the meantime, if only we would know just the plain meaning, what we can know - just a little, to turn to the Master of Heaven, just to turn to Him with all the heart, the Holy One, blessed be He, and [unclear]. The Rebbe [unclear], no, it was Rabbi [unclear], he was marrying off his son, the Rebbe [unclear]. At the wedding, he said, I want to tell you a great concept today, my son.

1:19:37 He said to him, what? He said to him, my son, remember [unclear] every day [unclear]. That is what we said. This is Shema Yisrael, the evening Shema - that one says it, whoever has intention. These are the main things of the Jewish people: Torah, mitzvos, [unclear] all the rest are wisdoms and things one needs to understand.

1:20:04 on the Shas, on the Shas. There were those [unclear]. To learn all this is one of the fundamental, important things in the study of the Talmud, the inner part, which today is accepted also in the way it is learned, the [unclear] - they learn the things, these books. But whoever truly wants to learn - you can learn it. But Rabbi Shmuel often relies on philosophers, his commentaries. He quotes philosophers. That is all those who did not want to learn the philosophers.

1:20:31 They don't want to learn philosophy. Who wants to learn philosophy? But in any case, this one does need to be learned. You simply need to know where to bring in matters of this world and where not, if you accept from Rabbi Shmuel. You thought? Learn with him all of this world. Rely on him, he knows. But if you do not accept from Rabbi Shmuel, chaos - run away from this world. Whoever speaks with you about this world - chaos. It is forbidden to speak about this world.

1:20:56 We are already speaking of it One needs only to always be completely far from it. Clean, clean. To be here in this world completely clean, so as not to touch the world. Not to touch it. Be here and do not touch here. Just learn - books, lift up the shtender, do not touch the floor, float. Every day float here, learn, until the last day comes, they will bring the person in, they will aim him toward his pit, everything at the right angle, [unclear].

1:21:31 How do they put him into his place? Whoever has [unclear], the true tzaddikim think about the ultimate purpose. Where they do not think about the purpose - chaos. [unclear] this world. Wow, wow, you asked the question, wow, wow, you asked the question that has no answer. [unclear].

1:21:58 Such a question cannot be answered. How does one get through this world? Only through the Torah. Never to leave - ever - the Torah. Never to part from the Shulchan Aruch. Studying the poskim (the halachic authorities) is the most important study a person has, more than all the other studies. Even if a person is the farthest from the Torah, the farthest, the farthest, he should never leave the study of halachah, so that he will always know what to do, how to do, how to come close to Hashem, what to do in this world. If he has this, he will have everything.

1:22:30 It is a study more important than all the studies. It comes before all the studies. The Jew - that he should not be, Heaven forbid, an ignorant man in Israel. Now, all that I speak of here - if he does not have this, this is the only way to get through the world. Whoever has halachah will be able to know. So Rabbi Meshulam Feivush of Zbarazh, the author of Yosher Divrei Emes - he said about halachah: 'Halachah' is from the word 'halichah' (walking). And [unclear] halachah, it is in the manner of walking.

1:22:56 Walking. This is the end of walking. That is, if there is no halachah, there is no walking. One gets through this world in peace. Whoever wants to get through this world in peace - Rabbi Alexander Ziskind, the author of Yesod V'Shoresh HaAvodah. Before he passed from the world, he raised his hands, he said: I jumped over this world. I did not touch it. There is a kavanah of the mikveh, which one has in mind, that a person must nullify himself, not to exist.

1:23:22 We said: 'hachna'ah' (submission), with the kolel, equals the number of 'mikveh'. Whoever has the order, the kavanos of the mikveh - once we gave a shiur just on the mikveh, what the kavanos are, what to intend first, the Chesed L'Avraham, there are all kinds of kavanos we brought, whoever has the booklet, but will he need the booklet? It's worth having it; maybe it's worth putting it out. A very nice booklet. On all the kavanos of the mikveh, before going to the mikveh, with the prayer before, what to intend: the first immersion, the second immersion, the third immersion, all kinds of sources for this, and many very beautiful things. That whoever does these immersions comes out feeling, So I brought several levels there.

1:23:56 If a person goes in and has time to stay, if a person wants to immerse quickly and leave, if a person has no time at all - what is the main thing to intend? Ah, you have it here? Here, bring it. Here, it's here. The booklet 'Mikveh Yisrael'. So here we brought also the Names and the things, what one needs to intend, these are additions and important notes, all these things, and there is also the prayer before.

1:24:25 There is a prayer before, and if a person does not immerse, then we brought the Menoras Zahav, and after that, that one must recite in the morning - [unclear] - 'Rabbi Chiya said in the name of Rabbi Yochanan: whoever relieves himself and washes his hands, puts on tefillin, reads the Shema' 'I will wash my hands in innocence' - it says 'erchatz', the whole body, and it is not written 'architz' my hands - [unclear] - the washing of his hands is as if he immersed his whole body. So we brought this also for a person who does not want, cannot [unclear] - so also how to do it, [unclear].

1:24:49 this is the order of washing the hands, here there is from Rabbi Mordechai of Chernobyl, in Likutei Torah, it is also in the Menoras Zahav, it is also from many more books. all kinds of [unclear] - I brought this text, as much as possible, trying to bring it. And the immersion there, the virtue of the immersion, as we said, is to have in mind removing the impurity of the serpent, because a person has in him, in the body, a lot of matter, much physical reality, and substance, and when he merits to nullify himself in the mikveh, he can completely subdue all the matter, he merits to be included in the light of Ein Sof completely - the complete nullification of the matter.

1:25:27 But this is only when a person merits to refine the matter completely, to refine it until [unclear]. Once Rabbi Elimelech, [unclear], was in some state of dveikus, something, and hop, his soul flew out. Everyone thought he had passed away, they don't know what to do now, the Rav of Apta told them - the Rav of Apta told them don't worry, he called: everything is fine, nothing happened to him. Want to see?

1:25:55 So many times he faints on them, and they think he passed away. He was in dveikus all the time; it happened - hop, dveikus, dveikus. He said, what shall we see? Call a Shabbos desecrator - they brought over someone who desecrates Shabbos, they brought over a Shabbos desecrator, they said: touch, touch here, [unclear], touch him. He bent down, touched for a moment - and I tell you, whoop, he jumped straight up. straight up, [unclear]. His dveikus - he would sit beneath ants of [unclear], so that they would [unclear] him all the time, so that they would eat his flesh, because he needed to [unclear] it.

1:26:32 It was something mighty. He opened the gates so that all the baalei teshuvah would merit to draw close to Hashem. He nullified all the kelipos and [unclear] - that the Rebbe of Apta said that in the heavens over Lizhensk, the heavens are purified from the prayers of the Rebbe Elimelech. So much did his prayers purify the heavens over Lizhensk - purified them. So much - his heavens - such was the great level, awesome, and [unclear]. Rabbi Elimelech, the son of Rabbi Eliezer, Once he went out and saw Rabbi Eliezer holding his writings.

1:27:01 The whole book Noam Elimelech is writings, [unclear] writings, a collection of writings that were scattered. So Rabbi Elazar, his son, was working, and took them, and once picked one up, holding it, and was in awe. Then the Rebbe Elimelech came out of the room and said to him: what are you reading - you are looking at the writings? He said to him, who wrote this? And he did not understand. He said to him, Father, you wrote it - you don't want to tell him, Father, you wrote it - but he kept silent. He said to him, I thought seraphim and ofanim wrote this work.

1:27:28 He said, A book of mussar for tzaddikim: a tzaddik, if he wants mussar, reads Rabbi Elimelech - there he has mussar. Asterisks? Who made the asterisks there? The asterisks are printer's marks - that is how it was customary to print. The Rebbe of Komarna said that every single asterisk in it, also the Rebbe of Ziditchov, may his merit protect us, also had new insights on it and secrets about it. And there was a certain rich man who wanted to leave out the asterisks; he printed the Noam Elimelech without asterisks, and he passed away.

1:27:55 Wow. It is a secret. They say that every place where there is the asterisk... The printers made the asterisks - it is not... these are [unclear] markings, markings, where one is meant to expand here endless things. In every point of the asterisk there are many expansions. Many, many expansions. So much, so much to expand on in what we are saying. So many things, in all kinds of things. At least remember the segulah of his book - to learn, to put a kvittel into the book, as we said, [unclear], and make a request, and may his merit protect us, [unclear], that the Holy One, blessed be He, grant us the complete redemption, and that we merit to read the Megillah [unclear], merit to be an 'ish Yemini', that each one should make, opposite the doorway, a zecher laMikdash, a remembrance of the Temple - [unclear] - not to forget, [unclear],

1:28:44 whoever does not have one - [unclear], whoever has already made one, is not obligated by the letter of the law to make one, but it is good that he make one, whoever wants; whoever lives in a rented apartment does not need to, if he wants to try - but [unclear], What can it be? 'May it come to you with blessing.' 'May it come to you with blessing' - this is actually a mitzvah, it is good. If he does not agree, do not do it. But the remembrance of the Temple - whoever makes the remembrance of the Temple thinks he is doing a simple thing, but as we said the whole shiur, the action brings about [unclear], from the beginning to the end - the straight order.

1:29:20 Good, may the Holy One, blessed be He, grant us the straight order. One more small thing. Is one more thing possible? Until midnight, One more small thing, just something small. Mordechai the Jew, Mordechai the Jew, the order - that he knew the order, after all, as we said, there is one way of reversal of letters, or a result of reversal of letters - it is, Heaven forbid, may Hashem have mercy, death.

1:29:53 You already know, nu, the well-known story - [unclear] - what happened? You understand, yes? And Mordechai had to take them to the path of life. And how does one turn around [unclear]? It is in Mishlei, chapter 16, verse 25. Shlomo says in Mishlei: 'A way straight before a man, and its end is the ways of death.'

1:30:23 'A way straight before a man' - before the man - and 'a man' is Mordechai. 'A way straight before a man' - and 'a man' is Mordechai. Right? And 'a man' is Mordechai. 'A man', Mordechai - this comes to 'before a man', Mordechai, right? 'A way straight before a man', when he runs to straighten the Name, the letters - 'straight before a man', 'and its end is the ways of death.'

1:30:50 If he does not manage to straighten the letters, then, Heaven forbid, there will be that way. And therefore Mordechai is the letters of 'drachim', ways. Mordechai is 'drachim'. He knew before him which way he had to go. And where else is there a hint to him? In Bamidbar, chapter 9, verse 13, it is written: 'And a man who is pure, and was not on the way.' 'A man pure, and not on the way' - this is Mordechai. What is 'a man pure'?

1:31:14 Mordechai was completely pure. And 'on the way' he was not. He was not on the ways. That is, he had no need to be on the way. Why? Because he had already fixed all... That is, 'a way straight before the man' was that Mordechai already knew how to straighten all the letters. There was a straight way before him, because he knew that its end is 'the ways of death'. But therefore it is written, 'A man pure, and not on the way.' Mordechai did not need the way.

1:31:39 He did not need to do it on the way at all, because he had already fixed it and straightened it before there would be the way. This is Mordechai the Jew. This is his greatness. That is, as we already said, when the decree was decreed - when the decree was decreed. There was the decree. It was in clay and not in blood. And Mordechai the Jew already knew and saw all this; Eliyahu the prophet had already told him, Mordechai the Jew knew how to straighten all the letters, everything from beginning to end, even before there would be a decree - that there are two ways.

1:32:08 Therefore Mordechai is the number of 'drachim'. He knew how to cancel the ways, knew how to rule over all the ways, and therefore on the very way of death he was not. 'A man pure' - he was pure, and 'on the way' he was not. That is, he did not have at all 'a way straight before', as it were, he already knew how to straighten everything without being on the way. There is no level [unclear], and no one can attain such a thing. That is, in Rosh Hashanah, page 18, the Gemara says: 'Crying out is good for a person, both before the decree and after the decree.' Before the decree and both before and after the decree.

1:32:43 Before the decree, after the decree. The decree - the meaning is that he, Mordechai the Jew, knew to cry out before the decree. Only Mordechai could do this. Who can, before the decree, cry out before there is a reversal in the letters? Before the decree - before there is a reversal in the letters, the letters are reversed, and then the decree comes about. So Mordechai knew to cry out before the decree, before there would be a reversal in the letters. Therefore there was a straight way before him.

1:33:12 And 'on the way', as it were, 'on the way he was not.' Good, may the Holy One, blessed be He, bless you - I love you [unclear]. I hope that with Hashem's help they will put out the shiurim also with more expansions, more things - all the shiurim of all the shiurim, with Hashem's help, and there will be much benefit. May the Holy One, blessed be He, bless everyone. Thank you very much. Thank you very much. [unclear] pray, perhaps, also for a complete recovery. I am weak; the shiurim are also very hard for me.

1:33:40 Weak, too - give me strength. [unclear] - I think about everyone, I pray for everyone all the time. So [unclear] his prayers - it is at Kiddush. Always remember me at Kiddush, you will see the salvation.

1:34:06 At Kiddush I think about all the Jewish people, everyone - at Kiddush, at the time of Kiddush. For me, the time of Kiddush is something, and I wait for it all week, for the Friday-night Kiddush - 'Vayechulu'. There it is something - wow, wow, what things I have on it - 'Vayechulu'. I don't see it, but [unclear].

1:34:49 It was like this, a small thing, and not... OK, fine. Can one call everyone [unclear] first? Huh? - That was Pharaoh. - Sorry - Pharaoh. This too was precise - it is Pharaoh. Pharaoh was ancient. It was ancient, yes.

1:35:13 But there, there was Moshe Rabbeinu - he could take them out [unclear] - but at the time of Purim, Mordechai and Esther, that they were not on their own land - this was the novelty. What is such a novelty in the miracle of Purim? That the Holy One, blessed be He, did such a miracle, that the Jewish people were not in the Land of Israel, and He saves them, that they are in exile - the miracle is great. Whereas then they were with Moshe Rabbeinu, and a hand of revelation, and great awe, and everything, that is a great level.

1:35:40 But let us see - in exile the Holy One, blessed be He, does such a miracle, so this is the wonder. But at Kiddush. At Kiddush, as we said - I will tell you just a segulah and that's it; then there is no need. Good, no need - everyone gets up, standing, standing... sitting. There is no room. I once heard a beautiful new insight for you, the Chasam Sofer - remember it. 'They stand crowded and bow down with room to spare.'

1:36:07 'Standing' - when a person stands on the decree in which he has judgments - crowded. But if he bows when some decree comes upon him, then he will have relief and rescue. 'Standing' - when you stand, crowded - accept everything that comes to you, lower the... Never mind, everything is for the good. Standing [unclear] - decide. At Kiddush it is a time that... there I pray, it is a time when one must pray for all the Jewish people - at Kiddush.

1:36:35 But in general, at Kiddush itself, it is the very moment in which, actually, the most awesome workings in the world are brought about. It is the [unclear] of Yitzchak. Kiddush is the [unclear] of Yitzchak Avinu - Kiddush. That is, the supernal fear - there is the supernal fear; there is the root of the gevuros, the strengths. is sweetened. The root of the gevuros - where is it from? The supernal fear is the root of the gevuros. There is the fear, the highest fear - this is the root of the gevuros.

1:36:59 There all the judgments are sweetened. The sweetening of all the judgments, the root of the gevuros - where is everything sweetened? In the merit of Yitzchak Avinu. Yitzchak is gevurah, strength, but he is joy - he is laughter. 'G-d has made laughter for me' - but because Yitzchak is laughter, he is in the aspect of joy, but on the other hand he is girded with strength, because he is girded with strength, it is like Rosh Hashanah, for Rosh Hashanah is 'rejoice with trembling'.

1:37:29 When they permitted us to eat and drink on Rosh Hashanah, because [unclear] - for from the awe of the judgment it would have been altogether forbidden to eat and drink, from the great awe of the judgment it would have been impossible to eat and drink, from the great fear that rests on Rosh Hashanah. At the [unclear] of Kiddush there is actually an awakening of 'rejoicing and trembling'. That is, there is very great trembling, but the rejoicing is the meal after it. That is, the Holy One, blessed be He, does kindness, that afterwards comes the meal. But there is actually a thought that rises and is elevated over all the creations, with all the animals and all the birds and all the grasses and all of Perek Shirah.

1:38:02 All of Perek Shirah is revealed on Friday night. Do you know this? Perek Shirah in gematria is 'the light of Mashiach'. And then the light of Mashiach is revealed on Friday night. All of creation begins to sing out. All of creation, on Friday night. And therefore we say [unclear], [unclear] - we do Kabbalas Shabbos, we begin from the lion, all of creation, on Friday night. On Friday night everything is rectified, and especially at the time of Kiddush, and this is in the words said over the wine.

1:38:30 So in general, over the wine, so as to rectify the sin of Adam HaRishon, the first man, with wine. Full of kavanos, intentions. I don't know - all kinds of things. So [unclear], yes - for the wishes of the heart, [unclear], [unclear], wonders, whatever one wants. Whoever has intention at Kiddush, [unclear] Kiddush here... [unclear]? It is always possible. Always possible, always possible...

1:38:56 Having intention at Kiddush, so it is a tremendous thing - 'Vayechulu' - something. So at 'Vayechulu' I always remember the shiur; on Friday night at Kiddush I remember everyone who came, [unclear] - it is the time of [unclear], may the Holy One, blessed be He, grant that you have benefit from having come, that you have salvations, that you have [unclear], that you have [unclear] and all [unclear], and everything you will need.

1:39:23 - Amen. Amen. - [unclear]. - Amen. Amen. - And may we succeed in Torah. - Amen. - That we merit to learn it. - Amen. - And to succeed in it. - Amen. - [unclear]. And in music. 17. May we succeed in music and succeed in Torah. If we succeed in Torah and succeed in music - that's it. Music is something completely different - music. That is, music is something... - Why don't you have keyboards? - Oh, keyboards - do you know what keyboards are? - Oh, oh, it's something, something. - So everyone can want it. - Everyone will want it now. - I'm trying to get it out.

1:39:59 In Likutei Halachos, Hilchos Birchos HaShachar, in the first section, [unclear]. In Likutei Halachos, I understand, [unclear] that the sifting of music [unclear]. The gathering of music is sifting a good spirit from an evil spirit. It is done by means of a harp, with melodies. music with instruments, as we know, there is this sifting of a good spirit from an evil spirit, and there is a good influence from music.

1:40:26 One can bring the whole world back in teshuvah just by means of music. For music is an order that no one can hear. everything inner that enters places that speech cannot reach, speech cannot reach. How there are 'voices and lightnings' at the Giving of the Torah - voices and lightnings - to see what one should hear - they see; and what one should see - they hear. It is reversed.

1:40:52 How can one hear what one should see, and how can one see what one should hear? Continue a little more? That's it, with this I finish - that's it, because it is all connected one to the other. I am speaking - it is not as if it is unconnected, everything we are saying is connected - why to see, what there is to hear in a thing that is seen, or to see in a thing that is heard, Right?

1:41:17 So let us think of a connected thing. We said that Rabbi Tzvi Hirsh Kaidanover, in the Kav HaYashar, explains that the Name Havayah corresponds to the heart, and speech is the Name Adnus. And to see - if I want to see - in the Name Havayah, blessed be He, when a person says the Name of Hashem, in the Name Havayah, in the Name Havayah itself, this is seeing; there is revelation in it, a revealing, a revelation of sight, as we said, in the letters of the Name.

1:41:43 But this revelation is hidden, because we said it is forbidden to pronounce it, right? One cannot say it. But in hearing music - in hearing music, what happens is that both the covered thing and the revealed thing join as one in music. Why? Because all people connect to music, Right? and no part remains hidden, because all seven notes are played. Whereas now, in the Torah, we cannot pronounce the Name of Hashem - only in the Future to Come.

1:42:10 So a part I reveal, half not. But in music all the parts are revealed. Only in the Future to Come will we have an eighth, ninth and tenth note, which is 'with a ten-stringed lyre'. This is the [unclear] of music: it has a revelation higher than what we can pronounce in the Torah. In music everything is permitted. With us, we are still under the prohibition. We cannot reveal. The Torah is still - one cannot pronounce the Name.

1:42:36 So it turns out that the unity in music joins together - this is Havayah and Adnus. The right hand and the left hand are the unity of Havayah and Adnus - right hand and left hand. The eighth, seventeen - these are already the first three of this [unclear]. What? Now there are seven. Right - seven: do, re, mi, fa, sol, la, si. And then seven again - this corresponds to the twenty-two letters of the Torah. What, shall I go into it again? The eighth, ninth and tenth - the Holy One, blessed be He, [unclear].

1:43:04 The King Mashiach knew the eighth, and King David knew also the ninth and tenth. Two more notes than the King Mashiach, in music. All the music we hear now - nothing can be compared to it, next to the music that will be in the future. The more you - like a musician who now receives better music - the more you receive the Torah, so the ability of the art will be greater.

1:43:29 A person going into Birchos HaTorah, with intention, then he can receive the Torah more. Of course - Birchos HaTorah. Birchos HaTorah are the standing at the Giving of the Torah. Now you come back to the beginning: Rabbi Elimelech, he would faint every morning at Birchos HaTorah. Every morning he would faint. He would make the blessing, he would faint in the room. Every time he faints. He says to him: why? He said: I see the standing at Mount Sinai, I hear the voices, the lightnings, everything. Everything goes back there - I receive the Torah.

1:43:54 What - so he says, the Rebbe of Apta: what you are saying - you don't receive the Torah? He did not understand him, what he was saying. You receive the Torah - and a person says Birchos HaTorah, rattles them off, and says, and says, 'I was in doubt' - he [unclear] 'Ahavas Olam' [unclear]. He doesn't know if he was precise or not precise - no, what a mess. How? The music? Yes, the [unclear]. Ah, [unclear] - that is seven.

1:44:19 After that: ches, tes, yud, alef, alef, beis, gimmel, daled, hei, vav, zayin. [unclear], mem, nun, [unclear], samech, ayin, pei, tzaddik - corresponding to each octave. You don't know how this goes? No - how do we start counting? From the bottom, from the right? To the left, like letters. We start from the right, to the left. Do you want me to [unclear] you? The black keys - what, wait? So I come to play.

1:44:46 If I come to play, I don't have it. In another hour it's possible. In another hour it's possible - it will happen. I want to get closer to there. I look there and say, about Yeshayahu, if you ask for the redemption with mercy, ask [unclear] and want it, feel that it is your inside, feel that it is your will, feel that it is your innermost self.

1:45:16 So too music - the same thing: if everything is with will, and everything is from inside, then also the music, also the Torah, everything will be - everything. I want from inside - one cannot just say 'I want like this, I want like that.' Want from within the inside of the music, want to hear - you are heard; but if we do not want to hear, it is not heard. How does one reach such a strong will? One learns, looks at it, sees the situation, hears outside what is happening, and how everything is full of chaos.

1:45:46 It is so hard outside. It is impossible to be outside at all. What is there in the world today? What does this world have to offer? What? This world is frightening. Look what the world has to give. Full of fears, full of chaos, full of... What is there? Inside when a person runs away from the house of Hashem, right? Look how good it is here together. Look how good. One feels a greenhouse here, one feels good here [unclear], joy.

1:46:11 Just make Kiddush for us. It is Friday night now, what Kiddush? The will, to merit - it is [unclear]. If you feel from inside, feel the longings, the will, the desire, If we want, we will ask. This is actually the foundation of the wisdom that cannot be attained, yes? If a person merited this - 'did you await salvation?' - this is a wisdom that is destined to be revealed to us.

1:46:49 King Shlomo hinted at it in chapter 8 of Mishlei. Chapter 8 of Mishlei. It is a whole chapter about the wisdom that will be in the future, a wisdom that will be revealed in the future. Hidden wisdom. I do not know these things, yes? These are levels, and climbing. Whoever has attained such great wisdom of the Future to Come, then he already [unclear] - not hoping for anything.

1:47:19 This is already the redemption of the Future to Come. This is hidden wisdom, because all wisdoms are foolishness and folly compared to the wisdom that will be in the Future to Come. [unclear] the greatest sage - whatever he attains, he attains with shortness of spirit, because there is no [unclear] from Hashem. There is shortness of spirit, and then the work is hard, so nothing is understood. But in the Future to Come it will be a revealed wisdom, so that all the wise men in the world are fools and simpletons compared to the wisdom that will be revealed in the future.

1:47:49 Therefore the King Mashiach is wiser than King Shlomo. 'And he was wiser than every man on the face of the earth.' There is no more wisdom like this. Wisdom is to simplify it and connect it to the world. The wisdom that will awaken in the future will be a wisdom that connects the heavens to here. Today all wisdom connects this world with the wisdom.

1:48:15 A person wants to be a pianist, wants to be a scholar - he learns the wisdom, he connects in this world within the wisdom. But in the Future to Come a wisdom will be revealed that will connect the World to Come into this wisdom. And this is a wisdom that connects what [unclear] here, it is not what [unclear] there. Who can climb in this? Can anyone take such wisdom - it is impossible to climb at all. Therefore this is the tip of the yud: when with the yud the World to Come was created, this corresponds to the tip of the yud.

1:48:45 For with the yud [unclear] 'alma de'asei' - the World to Come. This is how one can see it, first of all. OK, that's it. Let us - may we merit [unclear]. - Amen. - May we merit the building of the Beis HaMikdash. - Amen. If you want some small niggun - that's it? Yes, yes. Just a small niggun. To lose out for nothing. A small niggun - if you want, I am ready. If you don't want, no.

1:49:13 No, no - leave it.