מה באמת עושים בקברות צדיקים? האם יש גילוי אליהו היום? | שו״ת עם הגאון הינוקא

2:52 The most correct way is to lie down — say, at the holy Ohr HaChaim. When I was there, I lay right down, as though face to face. They did indeed have the custom to do a yichud this way, there is a very great virtue in it; they used to do this. And one who doesn't understand it can just leaf through — that is good too, that also does the work: just to look at the holy form. But to lean like this with the whole body, to be right upon it — that is done only with a mikveh. When a person does it without the water — no, better that he not do it.

3:17 Because it is truly cleaving spirit to spirit. You lie right like this, facing the tzaddik, and pray: "May I merit to gather from his spirit," "may I merit to gather from his own spirit" — "of the holy Tanna," or the sage, or the holy Gaon, and so on — "to me." Now, say, for example, there are graves of tzaddikim, like at Rabbi Shimon's, where it's impossible. In Uman you can't do it, impossible. You can't do this in Uman.

3:42 In Uman I once did it, when I was there. So — I did it alone; three people lifted me from the side, and then I did the prostration like this, and afterward a few others did the same — they did it in turns. It's a trick that can be done. But if you lean, and truly, as it were, prostrate yourself, asking to gather from the sage's spirit, and intending it — you place your head like this, you place your head. It's important that at least the forehead be on the tombstone in the prostration, and to rest the face and the head on it, like this, in such a way that the forehead rests on the tombstone; and to place the hands like this, and truly intend to merit to gather from the spirit of that holy Gaon, that sage,

4:27 "to me." And then the Holy One, blessed be He, sends him those lights, even though he is not worthy. Tractate Berachos, page 18a — the Gemara says: tzaddikim, in their death, are called living. Tractate Yevamos, page 97 — the Gemara says: every Torah scholar — Rabbi [name unclear] said — every Torah scholar in whose name a teaching is said — his lips murmur in the grave. And then, right away, what do you do? You take a saying of his, you take a Torah teaching of his, you take a discourse of his. After we've done the prostration, and asked, and everything, you learn a little of his Torah, learn from his sayings, learn from his practices, learn some story about him — and you can go. This is what I recommend people do when they go to the resting place of a tzaddik.

5:04 It's simple: you do the prostration the way I said, learn some story about him — his story, a story of a miracle that happened with him, some thing, something that happened with him, a story, and his sayings. That's it — you can go. Wait, so what is the source for this? I mean, for just leaning. Is there a source for it? No. So let's see. Look, the source is for the prostration — that is what they used to do. But a person can't always do that.

5:32 So if he leans, he should at least place his forehead. — Yes. — But best of all is to do the prostration, even for a second, lying down like this. Someone said it can harm a person? — What? [unclear] ...I say one only needs to do teshuvah, but at the grave of the Arizal you can, at all the graves of the tzaddikim in Tzfas you can, but in Uman, say, it is hard. I mean, you start to lie down like this, they move you like this — it can do harm. — Do harm, Rav? It can do harm? — Harm. — I heard that they once said it's not for everyone, only for one who knows.

6:02 I mean, it comes out that it's better not to go if a person is impure, Heaven forbid, just like that — and people don't prepare for anything. So you go to the mikveh before going to the graves of the tzaddikim, you do teshuvah and go to the mikveh, and then you go. You have to prepare; you don't just go like that — and learn about that tzaddik on the way. There is meaning when you go to the grave of a tzaddik — in the walking too. Yes, it makes a difference.

6:26 I said — for ten years, year after year, people made trips, from all kinds of circles, all kinds of communities, to Uman. I taught: they wanted livelihood, those people — that's how it was, they wanted livelihood. I taught: from here we learn that even going to the tzaddik — even before that, when you are on your way to the tzaddik, on your way there — you already have... Where is this learned from? Berachos, page 35a.

6:52 The Gemara says: a person is forbidden to enjoy anything without a blessing; and one who did — "what is his remedy?" What is his fix? "Let him go to a sage"? Ah, strong. So how do you... Berachos 35a: "Let him go to a sage, who will teach him the blessings" — and then he will merit many blessings. So there is a light on the way. The light of the way. He said that one merits to see the light of the way, on the road one walks to him. For [name unclear] writes that in the time to come they will receive reward — the trees you pass as you walk to the tzaddik.

7:23 On the way, the trees see you traveling to him; all along the road you travel to him, they see you. So in the future they will receive reward, as it says, "Then the trees of the forest will sing." All along the way they sing and say: how you went to such a tzaddik, whose every movement here in the world is for His sake, blessed be He — and you walk to him and merit to gather from... And so there is great virtue in this — the footsteps. And there is also great virtue, on the way to that sage, in learning from his Torah, learning a story about him, learning things like that. Then, when you reach the holy resting place, you are already truly more connected. It makes a very great difference when you say it with your mouth.

7:57 When you go — [name of sefer unclear] writes another thing; surely you have heard of this practice — that as soon as a person comes to the cemetery, he should say: "I hereby give a coin" "for the first soul that will go and inform that holy tzaddik," "that holy pious one, that I have come to pray at his grave." And then right away there is a soul that wants to merit this, yes? It wants to merit this and go. And afterward, one also gives a coin for the tzaddik himself? Right, yes. Besides that — sure, yes, certainly.

8:24 And then after that you come, you pray, and afterward, when you leave, you ask forgiveness, pardon and atonement for having lingered in this Holy of Holies — for having lingered beside such holy remains. I always teach — people ask: how does one merit to gather lofty lights from the holy place where you were? You were at the Kosel, you prayed, there were great lights; you were at Rabbi Shimon's, you were in Uman, you prayed; at the holy Ohr HaChaim.

8:52 How do you keep it? There was the holy Shabbos, festivals, there were the Regalim, special times — how do you keep the light? How do you keep it? Two things. One is remembering. And so the Kav HaYashar writes: as soon as a person rises from his sleep, he should at once remember [unclear]. One is remembering — the most important thing you need. "Lest you forget the things your eyes saw, and lest they leave your heart... the day you stood before Hashem your G-d at Chorev" — to look, to always see, to remember what was.

9:18 And the second thing is to ask forgiveness, pardon and atonement from the tzaddik, at the holy place. That is: "Master of the world, forgive us that there was the holy Shabbos and we did not keep it as we should." "Forgive us that we were at the grave of Rachel and were not careful with the holiness, with this holy place." As Rabbi Pinchas of Koritz writes — he says it is worth coming from the whole world to be at the grave of Rachel Imeinu even once. And in the Land of Israel, there is [unclear] of the grave of Rachel Imeinu. To be there a few moments — it is our holy place.

9:44 A person who used to learn and review and everything — and then he was persecuted, a great many intense persecutions, of course, because of — you know — many factors. And then the mind doesn't — can't understand and learn with the same strength it once could, which is the core of his inner life. He doesn't know how to do it, how to bring it back. "A prayer of Chavakuk." The Book of Chavakuk, chapter 3. — Thank you.

10:12 He writes this in Sefer HaMiddos. It's written. And it is also [unclear] on the second day. [unclear] ...the physical? The person's physical state. Rabbeinu, Rabbi Nachman, brings in Sefer HaMiddos that one whose mind is frightened and confused, one whose mind is not there, should make a habit of the prayer of Chavakuk. — Yes, but this is physical, the person's physical state. It's physical. — Rav, Rav... — It is all the spiritual. Rav, all of these — they're all like that.

10:37 Rav, is it right to give a prayer to the tzaddik and tell him, "This is yours"? Say I recite the Tikkun HaKlali at the holy Ohr HaChaim and tell him, "This is yours" — not that I want something. Is that right? "For the elevation of your soul." That is a very great virtue. "This is my gift to you; I want nothing in return for it." For the elevation of the soul of that tzaddik, that sage — it is a very lofty thing. And more than that, more than that: if you also light candles for him and you learn and read and study by the light of the candles, you raise his soul even higher.

11:17 Thank you. — Rabbeinu Bachya, in Parshas Terumah. He writes — Rabbi Yosef Chaim, siman 520 in Torah Lishmah, Responsa Torah Lishmah — he writes it, siman 520, Responsa Torah Lishmah, on the virtue of lighting the candles when they light in the house of the mourner, and for the departed, you light the candles as... — So is it more correct to light the candles at the grave itself? — If you light and you read and study by that light, you read and study by the light of the candle — that is a supreme, supreme, supreme virtue on high. — Right.

11:56 [Name unclear] says that the definition of "atzei besamim," fragrant wood, is that you can write with it as a quill. — A quill, yes. — I told this to people; where is the source for it? The definition? Ah, it's really... Which herb — you already said — no, which herb. Find its stalk; you can test with it [unclear] — wood or not. There is something to do with it. You can do everything with it — a Sefer Torah.

12:21 Usually... "It is a tree of life to those who hold fast to it." — But you can write a get with it. — Yes, right. Whatever can... also everything they say a get may be written on — you can't write a get on something that does not last. — Exactly, yes, but in the past it was still made to last. Once they could write on all kinds of things that weren't made to last. Even to write a get on a chewing-gum wrapper — invalid. What does it mean? The whole purpose that the Holy One, blessed be He, wants is that we engrave the Torah here in the world.

12:54 That is the purpose, that is the meaning: He wants the Torah to be engraved here, that the Torah be preserved. Because here it matters to Him that the Torah be kept, that we remember the Torah. And emunas chachamim, faith in the Sages, is also a very great virtue; it is bound up with the very point of the Torah. Every blemish of the mind, of the brain, of livelihood — it is the blemish of the drops of the mind; it is a blemish in emunas chachamim. All the troubles a person is troubled by, in this incarnation and in previous incarnations, and lack of livelihood — it is because he blemished the honor, the emunas chachamim.

13:22 Maran, in the Shulchan Aruch and the Beis Yosef, siman [number unclear], writes that speech — when a person speaks such talk, Heaven forbid — and of course in thought, too, there is a prohibition, but that is not a prohibition in halachah; it is speech that is forbidden. But thought — Tractate Shabbos, page 150b — that is, as it were, following the Torah even in thought. The reference is Shabbos 150b, where the Gemara tells the story of that pious man whose fence was breached. He wanted to repair it — but then he only thought it, to repair it, only in thought.

13:52 He was trying, as it were, to bring speech into thought — which would blemish the honor of Shabbos — and so he fenced himself off from it; and then a miracle was done for him [unclear]. He gave it up, as we said; he gave it up, we said — he gave up even what he would have fenced. Yes, yes, he did not touch it, yes. He never even fenced it — but the meaning is: this is the fence of thought — not to busy oneself, not to touch the world on this day. You may not come to any dealings with it — as though it were ownerless.

14:28 You have to know that livelihood, and all this — Livelihood is, like, everything of everything, right? Livelihood is like healing, or — livelihood, healing, what should one ask for? Only one thing: livelihood. Because what, for the sick? Without livelihood, nothing moves. [unclear] ...everything. Wait, I will tell you something. Emunas chachamim is something that can bring a person livelihood and everything — the great abundance.

14:55 That is why there is a very great virtue when a person goes to the graves of tzaddikim and prays and asks. It is a very, very, very great thing. The holy Gaon, Rabbi Yosef Shlomo Dayan ben Jamila, one of the holy ones and tzaddikim who arose for the Jewish people — he was one of the great gifts that the Holy One, blessed be He, gave to [unclear] in these latter generations — that was Rav Dayan.

15:20 I tell you, I sat with a few very distinguished Gerrer chassidim. [unclear] ...but in the matter of Israel, I sat with them and we talked, and I said [unclear]. Rav, what about the Zohar? Thank you very much.

15:47 Rav, should one place a stone, as people do, on graves? Yes, place a stone. In the past they used to mark the roads; it served a purpose. As it's written in the Mishnah, they would go out and mark the place. People had to know where there is a grave. They would go out and had to mark the roads — for those going up to Jerusalem, for the Kohanim, What? Many reasons are written for it. Many say one should place a stone; but I saw that Rabbi Chaim Sinwani said — what is the reason for it?

16:16 It is for marking the roads, for those who come to pray at the place. But he also says: on account of the spirit of impurity — that it should go and cease from me, that it leave me be, so to speak — in the name of Mori Chaim Sinwani. — We take them off, we take them off. — [unclear] only to take them off. But there were those who said to place them, to show that this was a great person: the more there are, the more people know that many come to him. So today it is used as a way of marking a great person.

16:41 He writes it in HaKsav VehaKabbalah, [unclear] ...what people sometimes place, the stones. The place of Rachel Imeinu — this monument of stones, to this day — they built it upon these stones that the first ones, the early ones, set up. And Rabbi Binyamin of Tudela too, in Masa'os Binyamin, writes about Rachel Imeinu, about these stones that stood at Rachel's burial place. [unclear] — There are those who take them off, yes, there are those who take them off.

17:10 But Rav [name unclear] says it is a seat for the Shechinah, for the Shechinah or something, like you said. He started with that — I think it was in the first one that he wrote it. To place the stones that are at the side there, or take them off. — Take them off? — [unclear] ...but placing the stones — as if the soul that comes rests upon the... a dwelling, [unclear], a dwelling, as if it's a marker, a marker. Rav, I wanted to ask you: what is the difference between going to a living tzaddik and going to a tzaddik who rests in the dust?

17:37 What is the difference? Although a tzaddik who rests in the dust — no — although a tzaddik who rests in the dust is also in the category of "living," but... There are several differences. One of the differences is that you hear him and understand. He is on a high level. But a tzaddik too... — The Rav said that when there is a living tzaddik he can tell you things. — Everything is found with him, only [unclear].

18:01 "Tzaddikim, in their death, are called living" — [unclear]. He told them there is no difference. I told him that in the sukkah, Avraham, Yitzchak and Yaakov come. Excuse me. I told him: they themselves don't come — only the part of Avraham, Yitzchak and Yaakov that is within the person himself; they themselves do not come, not Avraham [unclear]. Yes, still — but at every place of a holy one and of a tzaddik, if you learn his Torah and his sayings and you bind yourself to him, bind yourself to him, and that's it — it is simply that when you go to a sage and tzaddik while he is alive, you can simply receive from his lowliness; you can receive humility, you can receive some path, advice, you can receive strengthening; you can gather a great deal of fear of Heaven.

18:42 That is sometimes the advantage: you can receive much mussar, holiness and purity, strengthening and advice, and the service of Him, blessed be He. And then it gives you more reflection on life. Because in the end, a person can also — why does a person sometimes not go to a sage who is... He says: sometimes that, too, comes from arrogance. Right. "Who is he anyway? Who is he?" There was the story with Rebbe Tzvi Hirsh of Zidichov, the Ateres Tzvi of Zidichov. Once — people used to come to him — and Rebbe Uri of Strelisk, the Seraph, son of Rabbi Pinchas [unclear], the holy Gaon, author of the Imrei Kadosh — he had some minyan of chassidim.

19:15 He had some minyan. The Ateres Tzvi of Zidichov — he had three hundred worshippers. And how many worshippers did the Imrei Kadosh have? A minyan — a very small minyan. Now, that one was in this town, Zidichov, and this one was in Strelisk. And then there was a certain wealthy man who, traveling on the road, wanted to get to Zidichov. So he passed by way of the Imrei Kadosh, went into that place of prayer, looks — just some minyan like that, such neglected-looking men and so on — and then he asks Rabbi Uri himself — which, well, is not nice — "How do I get to Zidichov, to the Ateres Tzvi of Zidichov?"

19:53 He comes and says this — he did not mean to belittle, but still, it is not nice to come to such a sage and ask him how to pass him by for a Rebbe who is "much better." So he — as soon as the man left, he said: "Had he brought me to hurt feelings, I would have made him a heap of bones" — so he said. Well, the man traveled to Zidichov, arrived in Zidichov [unclear].

20:22 Okay? After that, three chassidim came. A few chassidim. One said, "Shall we travel to Zidichov or not travel to Zidichov?" And then he said: "Who says he is true? Who says he is true, who says he is right?" They are sitting on the way, saying, "Shall we travel to him or not?" In the end they decided. They said, "Fine, let's make it by signs." "If he knows what I am thinking about, he will be my Rebbe."

20:47 The second said: "If he answers me on my Tosafos, he will be my Rebbe." And the third said: "If he brings about a salvation" — for his wife needed one; she was having a difficult childbirth — "if he brings about a salvation, he will be my Rebbe." They got on the wagon and traveled to Zidichov. As soon as they arrive, they wait, they go in to the Ateres Tzvi of Zidichov — all three go in.

21:14 He says to one: "Your Tosafos in Kesubos is [unclear]." "And you — you were thinking such and such and such." "And you — go in peace; a child has been born to you, all is well." "But I do not want to be your Rebbe. Go, go, go." "You think you will decide whether I am your Rebbe or not — that it depends on you? I do not want you. It is not you who will decide whether I am true. I say that you are not true." [unclear] ...when he sees someone so exacting [unclear].

21:42 Rabbi Nachman said that he revealed his own essence. There comes a revelation of his whole essence; he reveals who he truly is. Rabbi Nachman explains that true contemplation is to discover what is hidden within you — the daas. For this whole world is like a sea, the depths of the sea.

22:12 Everyone talks about what is said in this world. Be sure that everything is upside down in this world. May you have much Torah. — Amen, amen. — Amen. Do you know what it is, by way of a parable? It is like being in the heart of the sea. In the heart of the sea. Imagine that in the heart of the sea there is a kartalisa — a chest. Inside this chest there is a key that opens another chest in the heart of the sea, inside of which there is also a key that opens — a key for another chest in the heart of the sea — until you reach the third key.

22:54 There lies the key to closeness to Hashem. That's the difference [unclear]. "There is no despair in the world at all" — [unclear]. There is no despair at all. — What? In the song — in the song they sing... [singing] that He give you the key, that He open it for you with the key, and that in the end you come close to Hashem, blessed be He.

23:45 The whole purpose is to come close to Hashem. There is no place for making the tzaddikim into idolatry. I also spoke about this — what a tzaddik is. I also spoke about what a tzaddik is. A tzaddik is one who gives you Hashem — it is not about him. It's not about the tzaddikim. — Did you hear how important this is? You need to hear this several times to understand the... [unclear] ...our Father, to Whom we are coming. — Right. — It is not about the keys. Another box and another box — what are these three keys? Because even if, in the heart of the sea, you reach the first key, it still won't help — [unclear] ...to the second key, and then to the third key. They correspond to nefesh, ruach and neshamah —

24:21 what a person merits to gather. As for chayah and yechidah — once a person has reached neshamah, he will already come to chayah and yechidah; that is no longer — that's no longer the problem; that is already rising to the surface of the water, no longer down in the depths. Rabbeinu, Rabbeinu.

25:03 There will be a dispute, eh? He will settle it for them — there will be a dispute. I'll tell you something. "The Tishbi will resolve difficulties and questions." In the Tosafos on Eduyos — I have been there several times — how do they write it? The Tiferes Yisrael too, on Eduyos, the Mishnah. Now, wherever it comes to say "teiku," of course there was something there that had to be decided; but the matter hangs suspended, in a way that you cannot decide it.

25:34 You cannot resolve the doubt. I cannot arrive at it, cannot understand the ruling. There is something here that hangs suspended. That is, sometimes the matter hangs suspended; it needs the renewal of the Torah that will come in the geulah. Now that we are in exile, these are things that the mind... It has to be this way. It has to be this way. It is like [unclear], where some say it is this and some say it is that, even though...

25:58 that is the day of its miracles. The same thing. So only in the time to come — he will come with all the aspects. He will come with all the aspects? So the Ramak already said it before him, then. For the Ramak writes — the Ramak, Rabbi Moshe Cordovero, also writes this — that the revelation of the aspect of Eliyahu — the more he is revealed, the more the Torah spreads.

26:27 The more he — for even in his revelation to the sages, it is a revelation of mochin d'katnus, of constricted consciousness; it is the "back," not face to face. "Face to face" — to whom was he ever revealed like that? [unclear] If he came as in the days of the prophets, he would resolve all your doubts. Sometimes he appears to you as a wayfarer, as a merchant, as a poor man — who says he will resolve the doubt? And there is something here... Do you know what is in the Terumas HaDeshen?

26:54 Eliyahu HaNavi — there is something here: now, when Eliyahu HaNavi reveals himself, right? Yes. — He is going back to the Terumas HaDeshen — he was asked about this, regarding his wife: whether she has the law of — what is she, an agunah, a widow, [unclear], permitted? I mean, what is her law? It really is a question. [unclear] ...whether Eliyahu HaNavi was really married or not — nothing is written about it. But when you look into it — have you seen the sefer Nachalas Yosef, by the sages of Yemen?

27:19 He writes a wonder, a wondrous thing: that Eliyahu HaNavi and Chanoch ben Yered — a wonder. He writes — and he means it seriously — that Eliyahu HaNavi is [unclear]. And is he Pinchas, or not, Rav? No. [unclear] ...that is Chanoch; because of that, it is not so. Only, how does he see it — is that the meaning? — [unclear]. He writes that there are three ways here: Moshe went up in one way, Chanoch in a second way, and Eliyahu in a third.

27:45 And Eliyahu in a third. Chanoch went and did not return; he was transformed, up above. Moshe went and came down as a human being. I mean, a human being — [unclear] — he is a human being. Eliyahu went up; whenever he wants he can come here — which Chanoch cannot do, come here. He cannot come here because he cannot contract himself. It is different. Yes.

28:10 Eliyahu can. Eliyahu HaNavi can. Moshe already came down. The question I asked: if Eliyahu HaNavi went up in a storm to heaven, right? — Yes. — So, following the Terumas HaDeshen: if he went up in a storm to heaven, then seemingly — so now, when he comes down here — when he is above, he is as in the time of the prophets. Now, when he comes down here, does he come down as in the time of the prophets, or does he come back to this generation?

28:39 At what level, for which generation? At what level does he come down? Now — perhaps at the level of the generation. — At the level of the generation? — That is what the Rav said here. That is what the Rav said here. Why? That resolves the teiku. "on that day, upon the Mount of Olives."

29:27 Seemingly it is as if there is... Does the generation reach it? That is "in its time, I will hasten it." Will the whole generation come to a level of exaltedness? Or does the whole generation come down to the lowest levels? [Name unclear], the holy one, said about our master the Arizal that in his time he raised the whole generation to a level of exaltedness. And he said: "While I am in the world, I too raise the whole generation to a level of exaltedness." And it follows that once he is gone, it is no longer that level of exaltedness.

29:52 I think that when Rav Ovadia Yosef was in the world — and he really was a great man in... when the elder tzaddikim were [unclear]... there was also a great teshuvah movement, and there wasn't such a decline, and there wasn't all the...? — Yes, but that is not what he means. He does not mean the generation; he does not mean the spiritual state, in the sense that people drew close in teshuvah. He means that he raises the levels of the animals, the trees, the beasts, the grasses — he raises the whole generation, everything that is called...

30:18 all of creation... That is what is called "the level of exaltedness." Now, if Eliyahu HaNavi comes and he returns — as you say — at the level of the generation, then how will he resolve the teiku? But what does "at the level of the time" mean? Will he really come back at that level — what is the conclusion? — I think he will come as he is — a man "with a leather belt girded about his loins," a hairy man, with his signs — and we will recognize him, that it is Eliyahu. And then, when we come near and it is Eliyahu, then presumably he will come as he is, for "His feet shall stand on that day upon the Mount of Olives."

30:45 What is "that day"? It is the day when the Name of Hashem will be revealed — "Hu." "I Shall Be As I Shall Be" [unclear] and in the secret of "the heavens and the earth." Rabbi Yehudah Leib HaKohen of Anipoli writes in the introduction to the sefer Ohr HaGanuz: "And the earth will be filled with knowledge" — but it will be a new daas. It will be a new daas. At the end of the chapter — the Rambam, at the end of Hilchos Melachim — says that the sign of it is that "in that time there will be no jealousy" "and no rivalry" [unclear]. The revelation — that everyone will serve Hashem; they will have no dealings at all with evil; no need to envy, no need to hate.

31:17 So this is the sign of the geulah: evil will be nullified — nullified, [unclear] that made you run and chase after desires, after these things. For then the kingship of Hashem will be revealed; then the whole world will return to Hashem. Now, if Eliyahu HaNavi comes, seemingly, as a poor man or as just a simple person, according to the generation, then how will he resolve the teiku for you? I want him to resolve the teiku for you. And for him to resolve the teiku — everyone has been waiting for him to come as in the time of the prophets.

31:45 It also says "Tishbi" — the Tishbi, that is Eliyahu HaNavi, at the level of "Tishbi." For at the level of Tishbi, it is... And how will we manage to see him at our level today, if he appears at that level of old? How? That is the point. How did the Jewish people come out of Egypt impure, and suddenly they see G-dliness itself — a maidservant saw what Yechezkel did not see. And also — it is exactly the same thing.

32:10 They suddenly saw visions of G-d, all together, from their place of impurity — in order to raise them and bring them to the gates of holiness. That is the greatness: to see the whole revelation of G-dliness within the Torah. When people see the miracles of Hashem, it breaks all the walls, all the... That "a maidservant saw at the sea" — there was a maidservant at the sea — it is because of the sea itself.

32:38 It is not only like looking upward and seeing everything on high, but also at the level found within the sea, in the depths. — That is what the Rav said in the sefer. "From the depths of the sea" [unclear] — to see G-dliness here, right here, in the depths — the maidservant — [unclear] ...the tzaddik. Beautiful. [unclear] ...the virtues of the tzaddikim. Rav, that Eliyahu would be down below, at the level of our generation — what is the reasoning at all, I mean, that there would be such a possibility?

33:03 What, why not? Do you know how the Jewish people give their very souls — how many suffering people, people who give of themselves, people who pray, there are in our generation? No, Rav, I mean — why would he be at that level? Not that he won't be revealed to us [unclear]. I am saying: why should he be at our level? Why not? Why shouldn't it be Eliyahu as in the time of the prophets? Why not? He will be — he will come — as in the time of the prophets. — No, he said either it will be this way or that way. — No. Two sides: either he will be... On the contrary: he must come with all the power, in his full strength.

33:33 How else will you know that it is Eliyahu? After all, Eliyahu HaNavi is to come before the proclamation of the King Mashiach. Eliyahu HaNavi will come to us before the coming of Mashiach. Mashiach will not come to you first, and then Eliyahu. First Eliyahu HaNavi will come. He will announce the coming of Mashiach, and then Mashiach will come. That is, Eliyahu has to come first. He is to herald the good tidings, the "good news" that "fattens the bone" — that is the tidings of the geulah. He will bring it first. Rav, he could also be a woman?

33:58 Many times it has been said that he could also be a woman. [unclear] ...who was it who said so? Yes, yes, but that is not precise; it is, as it were, from the aspect of Malchus. — Ah, not literally. I don't know, I just don't know anymore, I... ever since, it has been stuck in my head. Shaar HaMelech. Any person can think that he is an aspect of Mashiach, of the aspect of his Malchus. What is that?

34:22 That he has to come in the same body — for in that same body he said, "They have forsaken Your covenant"; so the Holy One returns him in that same body. He says it is not just an "aspect" — he says he has to bear witness, since he said that the covenant of milah had been abandoned. So he will be seen at the same level he was at in his lifetime. He brings him at that same level; but his purpose is to come and herald that day to us. That is his meaning: to shine upon everyone, to reveal the lineages within the Jewish people.

34:47 Suddenly those unfit for the priesthood will be discovered, such things — he will come to reveal to us the whole path of the Jewish people. This one is kosher, this one is unfit; impure, pure, permitted — all the doubts will be resolved; no more doubt upon doubt here, nothing, nothing at all. All the devices, with all the [unclear] — how can there be disputes? What? So think about it: when Mashiach comes, they will see it all over the world. Wait, wait, this — wait. Now, what did you think? [unclear] That Mashiach will come, at that time and at that moment [unclear] the house of Israel. Words destroy.

35:20 What do you mean, "destroy"? Words — speech can destroy everything; yes, words can destroy everything. Mashiach will come all of a sudden, and from the joy, fear will come upon Israel. And there is no fear like it in the world, you know — not upon any one of the Jewish people; but sometimes there are people [unclear] who feel some fear in the body and don't know why. — I dreamed about this. Fears. [unclear] "...and just as you overcame, they will overcome more" — there were judges like that [unclear], and I said: what, [unclear]? As if...

36:11 It has to be from the age of twenty, right? I don't understand it. [unclear] ...please. It has to be spread — to the whole world. It was such a gift. Will he say who the Mashiach is? — Yes, Eliyahu HaNavi will say, and there will be no confusion and no doubts. It could be that there will be wars against Eliyahu too — I don't know if they will quarrel with him, but in a different way. In our generation anything is possible. But there will be a great commotion [unclear]: this one will be standing at the computer, that one will be going to buy fruit, this one will be [unclear] — and no wars will come, nothing. Two buttons. Two buttons [unclear].

36:56 "What are you doing? Come — the food is burning there!" [unclear] Rebbe Elimelech also said: this one will be laying down needle and thread [unclear]. [unclear] ...Premishlan [unclear]. [unclear] ...he would say: "What, he hasn't come yet? Hasn't come yet?" All the time he would go out, look quickly, and go out. Who was it? Is that how the story goes?

37:21 That he surely — maybe it is [unclear] tzaddik, the holy Rashash and the Chozeh of Lublin. This one will be sitting at the computer, this one will be writing something, one will be reading a newspaper, one will go and [unclear], one will be handing out pamphlets, one will be making niggunim, one will be bringing people to teshuvah, one will be [unclear], and suddenly — silence.

38:26 The main thing is that there be no disputes among the Jewish people. The Holy One, blessed be He, [unclear]. That is important, for if His Name is to be erased on the water for the sake of peace between a man and his wife, then for peace in the world — would the Holy One, blessed be He, not agree? Peace in the world, water — and to praise the Name of the Holy One, blessed be He. He always loves to be praised. So it is always better to praise Him. Another matter — Tachanun. The Beis Yosef, in siman 134, that we say on Monday — on Monday, we do nefilas apayim, Monday and Thursday, and there is the prayer of "Vehu Rachum yechaper avon."

39:01 Which is said — what, to the end? A person who does not say it is a "breacher of the fence," whom "a snake shall bite." [unclear] ...explicitly, the obligation to say it — it is an enactment that was instituted [unclear]. [unclear] ...Chananiah, Mishael and Azariah — the prayer of "Vehu Rachum yechaper avon." Even a person who prays alone must say it. He cannot skip this part of the prayer. One says, to the end, the "Vehu Rachum yechaper avon" of the Monday and Thursday supplications.

39:29 Such a person, too, must take care to say it; even when he prays alone, he does not exempt himself from saying the Tachanunim, or the addition to the Tachanunim. How shall I put it — like sometimes, when there is a doubt whether there is a bris or there isn't, one says "Yehi shem Hashem" "mevorach" — "May the Name of Hashem be blessed." This is the very important tikkun: that the Name of Hashem be praised. Hashem always loves that they praise Him and laud Him, more than anything.

39:55 It is something Hashem seeks out — that they praise Him, laud Him. "And You are holy" — upon what do You sit, and from what are You sustained? "The praises of Israel." [Name unclear] says: from what are You sustained? "And You are holy, enthroned" — upon what do You sit, and from what are You sustained? What gives You nachas? "Upon the praises of Israel" — that the Jewish people praise Him. With praises, praise and song to the King of kings, He Who spoke and the world came into being.

40:21 May the Holy One, blessed be He, hear our voice [unclear], and hasten our redemption, speedily in our days. Amen.