The power that lies within every Jew - a moving lesson from the Gaon Hinoka before Selichot in Te...

3:24 They thought he would say something to them, that someone would begin to open with words, to say something, words of strength. To what is the matter comparable — what is the matter comparable to? We know that in a beis din, when there is a trial in a beis din, one can be released with money, one can go through all sorts of courts, this one is a friend of that one, this one brings something to that one, something can be done — that is the beis din below.

3:58 People do all sorts of things in the world, they think up all sorts of solutions and ways. But even after that, even if they would do such a thing, at the hour the verdict was decreed they had to come before the beis din and say to them "We have nothing in our hearts against you; we know that you judged a true judgment; we know that everything is the decree of His wisdom, blessed be He." That is how it is — everything is like that. The Yerushalmi says that the same law — all the more so — can be learned from the Holy One, blessed be He, Himself, in whose beis din there is neither favoritism nor bribery; nothing can be given there.

4:32 If His wisdom, blessed be He, has decreed in the beis din on high — what the Holy King has decreed, and Hashem, blessed be He, judges the judgment — there is no favoritism there, no injustice and no taking of bribes; all the more so, by a kal vachomer, and a kal vachomer many times over, when the Holy One, blessed be He, judges a judgment in His world, and in whatever Hashem does: "The Rock, His work is perfect, for all His ways are justice; a G-d of faithfulness, without iniquity; righteous and upright is He."

4:59 I saw in the words of the Yerushalmi the great fear: that the Holy One, blessed be He, judges and passes judgment on all created beings. And what shall a person do before Hashem, blessed be He, with all that He decrees upon him — all that the Holy King decrees, all that He decrees upon a person — so that he be saved before the King, so that the King not sentence him, Heaven forbid, to death? He shall return before Hashem, blessed be He, in complete teshuvah, with an awakening, with teshuvah, with tefillah, with tzedakah — to return from all our sins and our iniquities and our transgressions, in all that we have sinned before the Holy King. Let us be strengthened in all holiness, in purity, and especially in the root of the holy emunah in Hashem, blessed be He:

5:44 to know that whatever the Holy One, blessed be He, judges in the world, whatever the Holy One, blessed be He, does in the world — that is the right way; to nullify oneself before the King. We always live with the feeling and the perception that, baruch Hashem, there is a Creator of the world, and so on, but we do not make real and feel the Holy King — that we say "the King, the King." So once a year everyone comes and says "the Holy King," "the King of judgment," "the Holy King," "the King of judgment," "the King, the King" — in order to bring His kingship into the created beings.

6:19 In the Yalkut Shimoni, at the beginning of Parashas Vayakhel, it is written that in no parashah in the Torah — none begins with "Vayakhel," like Vayakhel. The secret of Vayakhel is the gathering: that the Holy One, blessed be He, wanted to include Moshe Rabbeinu with all the Jewish people, for all generations, so that on every single Shabbos they would gather and engage, and sit and engage in Torah, every single Shabbos.

6:47 The whole essence of Vayakhel is to assemble the congregations in public, and to teach them and expound the Torah to them, so that they learn Torah, so that they learn and understand what is forbidden and what is permitted, what is permitted and what is forbidden, what to do, and how to do it, and when to do it, and to keep the laws of the Torah and its mitzvos. The Holy One, blessed be He, said: "If you, on every single Shabbos..." One can also learn from this a hint from the Midrash, that also regarding the melachos, the labors of Shabbos — and from here one can also learn the greatness — what the Midrash meant, which is brought by the Be'er Heitev in siman 290; one can also learn from this the main novel point about the meaning of the fact that this appears —

7:28 the melachos of Shabbos and also Vayakhel: this is the time for gathering the congregations in public, as in [unclear], on the page [unclear]. But the Holy One, blessed be He, said to the Jewish people: "If you assemble congregations in public, and you sit on Shabbosos, engaging in the holy Torah, sitting and learning, I count it for you as though you had made Me King over the entire world."

7:53 As though they crown the Holy One, blessed be He, over the whole world — by sitting once, on Shabbos. Rabbeinu Yosef Chaim writes, in the Second Year, in Parashas Shemos, in the introduction — he writes that learning Torah on the holy Shabbos is a thousand times greater than on a weekday. You teach it on a weekday, some shiur — one learns an hour, learns two hours; what he learns on the holy Shabbos is a thousand times that. The greatness is beyond measure — it is a thousand times.

8:19 In Midrash Tanchuma, Parashas Bereishis, siman 3, it is written that the honor of Shabbos is greater than a thousand fasts. If a person honors the Shabbos with garments and delicacies that are fine, choice and excellent, that is more than a thousand fasts. Rabbeinu Yosef Chaim writes: if a person learns Torah on Shabbos and increases the learning of Torah, it is more than a thousand times that of a weekday, just from the thought, from the merit and the strengthening that he brings, on account of the greatness of the holy Shabbos.

8:49 Our Sages teach us, in the Yerushalmi, in Shabbos, chapter 15, halachah 3, that Shabbosos and Yamim Tovim were given to Israel only to engage in Torah on them — that they should sit and engage and learn, sit and engage in Torah; that is the purpose and the greatness for which Hashem, blessed be He, gave us the Shabbosos. In Tractate Shabbos, page 10b: The Holy One, blessed be He, said: "I have a good gift in My treasure house, and Shabbos is its name; go and inform them."

9:16 They encamped; they kept the first Shabbos at Alush. When they kept the first Shabbos at Alush — that was when they encamped at Alush. And Rashi writes — in the book of [unclear], chapter 3, verse 3 — that the manna came down for the Jewish people; the manna was coming down from the 15th of Iyar. And Rabbeinu the Chasam Sofer writes — the 15th, the 16th, the 17th, the 18th — that it began to come down from Lag BaOmer, three days before, that the manna would come down for them, for the Jewish people, and all the kings of east and west, all of them would see it coming down, as in the Gemara, and there are things said about the secret of the manna: that it would go on lifting their eyes to Heaven.

9:52 All the kings, all of them would see the Hashgachah: Hashem comes and watches over the Jewish people and gives them all the abundance, all the wealth, all the blessings, all the bounty — it would come down to them only from the manna. "Nothing but the manna before our eyes" — their eyes were lifted to Heaven. They would always look upward, toward Heaven, toward the purpose. And this is of the secret of the holy Shabbos. When the holy Shabbos arrives, the Jewish people rise and are elevated to the greatest level in the world, and reach the greatest levels. And for this the Holy One, blessed be He, wanted the Jewish people to be strengthened and to learn Torah especially on Shabbosos — not only to keep the Shabbos but also to sit and learn Torah. And the Sages only with difficulty permitted saying "Shalom" on Shabbos. Even that they only with difficulty permitted — how much more so the severity and the prohibition of idle talk.

10:43 There was the story of that pious man, in Tractate Shabbos, page 150b, about that pious man whose fence was breached, and he only thought the thought of repairing it — it was only a thought he had; he left it, and in the end he did not repair the fence — and there, a caper bush. One caper bush, a tzelaf — the Rama of Fano writes that this is a gilgul of Tzelofchad: the man who gathered wood came — he came to rectify this secret, the Tikkun for the desecration of Shabbos that was his; but this was only from a thought.

11:08 Rabbi Yitzchak Eizik Yehudah Yechiel Safrin of Komarna writes in the Shulchan HaTahor that so it was received from the early ones: anyone who thinks a thought during his tefillah — there are many who think about things during tefillah — but one who thinks a foreign thought during his tefillah, about some matter, or business, some thing — it will not succeed in his hand. That is his view. One must be careful not to think any thought during tefillah. And so the Tur writes, in siman 90, that as soon as a foreign thought comes to a person, he immediately falls silent, and not to think anything foreign, Heaven forbid, during his tefillah — ever.

11:40 for a tefillah that is pure, clear, lucid, clean, with nothing else in it. And for this — when one learns Torah, especially on Shabbos — one rises and is lifted above everything, and then, through this, one sanctifies the thought. For one must be careful with speech too, as Rabbi Shimon bar Yochai warned in the Tikkunim: to beware of forbidden speech, of any speech at all on Shabbos. The Beis Yosef writes, in siman 307, regarding shtarei hedyotos, ordinary documents — things that people occupy themselves with on Shabbos — and one must be careful, especially since things are far more severe when a person reads mundane matters, or speaks mundane matters: that is an altogether severe prohibition.

12:15 On the holy Shabbos one must engage in words of Torah, to learn and to teach, to keep and to do, and to come to the synagogue and to the beis midrash. And so he writes in the Mishnah Berurah, bringing it in siman 290, and the Be'er Heitev brings it in siman 290: it is written by Rabbeinu the Rokeach, in siman 55, in the laws of Shabbos — he brings the Midrash Mishlei, he brings there, in the name of Rabbi Chama bar Chanina — he brings that the sons of Rabbi Meir passed away because they would eat — they would set their meal, on many Shabbosos, at the times when there was the derashah in the great synagogue, when people hear the derashah, assemble congregations, learn Torah in the synagogue — so he says that they would eat at that time.

13:01 He brings the Gemara in Gittin, page 38b, that it is forbidden to eat and to set a meal at the time of the beis midrash, and householders come down from their wealth because of these things. The Gemara says: householders come down from their wealth and come to poverty. One of the things is that they set a meal at a time when it is forbidden to set a meal, when they do away with the Shabbos meal, and also do away with the words of Torah that there are on Shabbos, at the time when there is a derashah in the synagogue, when a derashah is given for the congregation; the Rav of the synagogue assembles congregations and teaches Torah in public, teaches halachos, teaches Midrash, teaches all the things that he teaches — so at that time it is forbidden to read, or to do anything.

13:43 One either has the meal earlier or has it later, but one sits at the time of the words of Torah. He brings there on this matter, how much importance and care there is in setting the Torah shiur on Shabbosos, and learning and being strengthened all the more, setting shiurim of Torah and learning Torah, especially at this time, which is the essence of all essences — and the joy of all the strengthening in Torah learning, when one learns Torah with fervor and self-sacrifice, for the honor of Hashem, and reveals the G-dliness, the light and the holy soul that lies hidden within every single Jew.

14:19 Throughout all the generations the Jewish people were down below, so the only way for them to get out of the straits, of the pain, was through crying out. The Yerushalmi, in Taanis, chapter 1, halachah 1 — the Yerushalmi writes that all the Jewish people who were in Egypt — only when they cried out, from within the outcry — they say — there are several, five things there, but from the merit of the fathers, and of course it is through the merit of the fathers, but the outcry with which the Jewish people cried out to the Holy One, blessed be He — it was with a great cry to Hashem: "and their plea rose up to G-d."

15:02 They raised a great and very, very awesome outcry, and they cried out to Hashem, blessed be He. Out of this outcry, which sat within them — they brought out all of it, everything that was in their hearts; they cried out to Hashem, blessed be He, that He redeem us. They said to Hashem: "Enough of our sufferings, enough of our troubles!" They discovered the power of tefillah. The Jewish people were still in Egypt; they had not yet grasped the greatness and the power of tefillah.

15:28 Egypt was an abomination, and idolatry; there were houses of idols and idol worshippers, and not the Kingship. And in all of Egypt, wherever one turned, not right and not left — everything was full of idolatry. And suddenly the Jewish people go out of Egypt, and the Holy One, blessed be He, begins... Suddenly one sees the holy souls, suddenly one sees all the broken people, all the weak people, all the people who had lost hope in their lives.

15:56 Lechem abirim, the bread of the mighty — one can learn of lechem abirim: lechem eivarim, bread of the limbs, which, as they say in the Midrash Rabbah, would enter their limbs and grow limbs for them. The Jewish people sit in Egypt, and bricks fall on them in the middle of the work. "Let the work be heavy upon the men, and let them not pay heed to words of falsehood." Suddenly some brick would fall, something big, from above. And then it would cut off their limbs, and they were left maimed.

16:23 And an Egyptian would come and beat that Hebrew man — beat him, beat the Hebrew man, beat him and tell him: Keep working, keep going. And so they were in such great pain, and they would lose blood, and that is how they died in Egypt. The Jews, with self-sacrifice — there was no one to bandage them. They went out lame, limping, unable to walk; unable to see, blind, some of them without hands, some without a leg. Every one sick with all kinds of illnesses, in their limbs, and wounds, and bruises, and they had no strength.

16:57 And the women themselves — the women too, who were doing the men's work, had no strength at all. They went out of Egypt; they had nothing, no strength that gave them hope. And then, once they understood the power of the cry, of 'and their cry rose up,' they understood the power the Jewish people have. Rebbe Elimelech writes — 'All that Israel had done to the Emori' — in Parshas Balak — 'all that Israel had done': this is the secret of the power of tefillah, that the Jewish people lift their eyes to Heaven.

17:28 'All that Israel had done la'Emori' — with the words of their mouths. All the power the Jewish people have is in the mouth, in tefillah. The Jewish people have the power to reach the greatest levels just from kavanah in tefillah, from the kavanah of the tefillah, from learning Torah, from unity, from Shabbos — simple, small things bring a person to levels the greatest and most awesome there can be; he reaches the greatest levels there are, he comes close to the Holy One, blessed be He.

17:56 And at that time, the Jewish people lift their eyes to Heaven, crying out and shouting to Hashem — suddenly the Holy One, blessed be He, granted that they began to go out of Egypt. And then they begin to go out, and suddenly the geulah begins to appear in them; they begin to receive hope. The one thing by which they managed to receive hope — exactly now, as Sukkos approaches: a remembrance of the Clouds of Glory. With those Clouds of Glory they saw the Omnipresent's love — how much Hashem, blessed be He, loves the Jewish people, with what a love He loves them, and He did not leave them, and He does not leave them; He watches over them, He protects them, and He goes with them, He accompanies them, and He saves them — and they fell in love with the Holy One, blessed be He.

18:36 That is why, ever since, we make Sukkos, we make Simchas Torah, we rejoice in the Torah, we show the Holy One, blessed be He — Hashem, blessed be He — how much love we have for Him, how holy the Jewish people are, how much good there is in every Jew. Even the farthest of the far — suddenly such a revelation of G-dliness is revealed in him, one that was not there before. And so the secret of the manna that the Holy One, blessed be He, gave the Jewish people — He gave them the manna, they had the manna, so that it would not be said: 'The maimed received the Torah.' Now those angels come down — Tractate Shabbos, page 88: angels came down, the filth of the primordial serpent, and the whole receiving of the Torah, and the angels — 'Hold on to My Throne of Glory' —

19:14 and the angels: 'What is one born of a woman doing among us?' — and the whole secret of the receiving of the Torah, the thunder and the lightning, that most exalted gathering, the most sublime moment, the most immense and wondrous level — all of this: the Holy One, blessed be He, said: How shall I do this? For whom shall I do it — for the maimed? People who have no limbs, people who have no legs? What did He do? He brought down the manna for them. And then the manna — lechem abirim: lechem eivarim, bread of the limbs.

19:39 It grew limbs for them. Suddenly one grew a hand, another grew a leg, eyes — suddenly a person could see, and their limbs grew. Suddenly they understood that all this manna is bread of emunah, it is bread that came through the gaze of the Jewish people — 'Nothing but the manna before our eyes' — they lifted their eyes to Heaven, and that brought them to the highest level, and it caused the manna to come down for them, and limbs to grow all over their bodies, and they grew to the greatest levels — only through emunah in Hashem, blessed be He.

20:07 See what it brought the Jewish people, how many salvations it brought them — only that they lifted their eyes on high, and limbs grew for them. Hashem, blessed be He, did miracles and wonders for them and overturned nature, and did not leave them, and told them that He is with them, that He will never leave them. And suddenly we come and see all that Hashem did for our forefathers, the miracles and the wonders, and that He has not left us; and we look and see how all of this came from just one thing. That is what the Yerushalmi says.

20:34 When the Yerushalmi, in Taanis, chapter 1, halachah 1, counts the outcry — this is what the Yerushalmi means, that is its plain meaning. The outcry means that the Jewish people had already understood that the power is in their hands alone. In each and every one is the power to change things from one extreme to the other. For in every Jew lies the key to the coming of the geulah. Each and every one of the Jewish people, from the smallest of the small, from the farthest of the far, to the lowliest of the lowly, the least of the least, who feels the farthest away — precisely in him is revealed the greatest point of light, and the whole geulah can come in his merit.

21:11 In the merit of that one small person: 'Though you are small in your own eyes, you are the head of the tribes of Israel.' Precisely those weak souls, precisely all those who go through suffering and troubles and ordeals and hardships, who offered sacrifices to Hashem, blessed be He, and went through so many trials, with hardships and unnatural deaths and pain and grief and loss — how many souls in our generation suffer and have suffered, and how much they go through.

21:37 And through all that they go through, the Jewish people hold themselves strong with all their might and lift their eyes to Heaven. That moment is the Akeidah of Israel: that one person, who had hardships every day, who every day had suffering and the worries of a livelihood and pain, and offered a sacrifice to Hashem, and stood up to hardships, stood up to hardships, and contended with difficulty, and lifts his eyes to Heaven — at that moment he is at the Akeidah, at that moment he is on a level beyond what he can imagine, and he has offered the sacrifices to the Holy One, blessed be He.

22:12 All that Hashem, blessed be He, tests us with here in this world — especially in these days, for in these days we must say much Tehillim, and travel to pray at holy places and at the Kosel, and rise higher, and strengthen ourselves, and increase fear of Heaven as much as we can. But this time is the time when Hashem, blessed be He, examines us and tests us in emunah, to see how we cling to Hashem, blessed be He, how we rejoice in Hashem, blessed be He, how much we long for the revelation of G-dliness, for the Holy One, blessed be He, to redeem us.

22:40 What do we want from Him? Hashem, blessed be He, says: What are you asking for? What do you want from Me? You must believe in and understand your power — that it is great; your power — that it is holy; that you are holy angels. You are My sons, you are My daughters, says Hashem, blessed be He. 'I have loved you, says Hashem.' I want to save you, I want to give to you. So pray to Me, open your mouths, ask with kavanah, lift your eyes on high — 'Lift your eyes on high and see Who created these,' says Yeshayahu.

23:11 Lift your eyes, reflect, look, see that I am with you, see that I am not leaving you, see that I have not left you. And then every Jew feels the vitality of G-dliness, feels the fire burning in his heart, understands that Hashem loves him, that Hashem, blessed be He, has not left him, that he has hope, he has a heritage, there is hope for his life. 'And Elkanah her husband said to her: Chanah, why do you weep, and why do you not eat, and why is your heart grieved? Am I not better to you than ten sons?' and so on.

23:38 And Hashem said: 'Restrain your voice from weeping and your eyes from tears, for there is reward for your labor' — 'and there is hope for your future.' Do not worry — you will have the very best there is. 'No despair,' He told her, 'there is no despair in the world at all.' But 'there is hope for your future.' He revealed in her the power of hope — which is the harp of King David. For King David, every night the harp would play for him, and he plays hope to Hashem, blessed be He.

24:02 All the psalms that King David played — he wrote them for the Jewish people. Every Jew can find himself in the book of Tehillim, and discover the light. But the greatest root of heresy — so it is written — is only one sin: that a Jew forgets he is the son of a King. That is the greatest forgetting: that a Jew forgot he is the son of a King, that a Jew forgot he is the closest to the Holy One, blessed be He, that a Jew forgot the whole geulah depends on him, that a Jew forgot he is a holy soul and a part of G-d above — that he forgot this: that is already his greatest sin. From there, nothing more is needed.

24:35 This is what must always be recalled to us, especially in these days: the root of our Jewishness, the holiness of our soul — how holy our soul is, and how much Hashem, blessed be He, loves the Jewish people, and how precious and immense and very special each one is, and how much we must strengthen and encourage one another, and how much we must increase peace and unity, and how much we must stop lashon hara and quarrels and jealousy and rivalry, and sit and learn together, and strengthen — 'each man helps his fellow, and to his brother he says: Be strong' — and give support to bereaved families, and give strength and encouragement to bereaved families, and encourage orphans and widows and strengthen them.

25:12 These are the things 'that a person shall do and live by them.' The Sages teach us — Yerushalmi, Peah, chapter 1, halachah 1 — the Yerushalmi counts, it begins to count several mitzvos — honoring father and mother — the severity of the prohibition of lashon hara, in the outlook of the Sages. The Sages teach us: how are you, altogether — when you come to draw close to the Holy King — how are you with My creatures? The Holy One, blessed be He, asks: How are you with people?

25:38 How careful are you to treat them with respect, with patience, encouraging them, speaking to their hearts? And when a person departs from the world, the Holy One, blessed be He, says: Go and tell Me what they say about him. What do they say about him? What do people say about him? Whether he was patient, whether he was — that he bore with everyone. That is what Hashem, blessed be He, wants from us. Know this: the geulah depends on the simple things.

26:03 The salvation a person needs from Hashem depends on his friend, on his neighbor, on his brother — not to cause this one pain, not to hurt that one. Sometimes people suffer so much, in great pain, only because they did not guard the honor of the Sages. To guard the honor of the Sages, to guard the honor of the Torah, to be careful with the reading of the Sefer Torah, not to talk during the Torah reading, not to talk during Kaddish, not to do any work during Kaddish.

26:30 At 'Amen, yehei Shmei rabba' it is forbidden to do anything. One does not fold up tefillin in the middle of 'Amen, yehei Shmei rabba'; one does no work, picks up nothing. 'Amen, yehei Shmei rabba'? All the hands, everything, stops. A person does nothing. Only the heart and the mouth and the mind and the limbs say 'Amen, yehei Shmei rabba' — the great Name of the Holy One, blessed be He, is blessed in all the worlds. The Manhig writes — Rabbi Avraham bar Nasan, in one siman: the whole matter of Kaddish was founded only on the geulah. That is its whole essence. The moment we do this — all of these are things that can bring a person not only to the highest level, but to salvation in everything he needs. And the most important is to remember the most important thing there is:

27:07 'And there is hope for your future.' This was said to each one of us: even if a person is in the darkest place, in the hardest period of his life, he sees all the screens and all the curtains closed; he does something — it closes even more; he does another thing, and it closes more still; he does another thing and it does not work for him — a livelihood for the children, and then his shidduch is delayed. He does another thing and it looks to him like salvation — and once again hardship; and fears and anxieties too, and all kinds of ordeals that we see, especially in these times — like what happened yesterday, the disaster in Jerusalem, where people were killed al kiddush Hashem, sanctifying Hashem's Name — it is a shocking thing. I met holy Jews who were there and saw truly hard sights — shocking.

27:52 The Jewish people — and the captives, who are still not home, and what our brothers in the Diaspora have gone through, and the dread of the nations of the world, from within and from without — we are in a state where we truly must awaken, and ask Hashem for salvation and mercy. And with all these things, the most important is always to remember: there is hope for everything. We must know that it is possible to come out of anything, and anything can be, and everything can change, and there will be hope, and there will be strength, and there will be joy. And it is true that sometimes we are in the darkest place, but one can always know that the light will always come. I once said — once a little boy was with me; when he came with his father,

28:33 he told me that he is very afraid, he said, very afraid, and he is always worried about his father, worried about his parents — he has fears from this, all the time — I don't know what. He was six, seven, something like that, about a year ago. I told him something that strengthened him very much; he said it caused him to have no more fears. I asked him whether, before he goes to sleep, he has any fear that the sun will not rise. So he told me: No, I never thought about that. I said to him: Do you see the darkness outside?

29:00 I said to him: What frightening darkness — you cannot see the sun, it has disappeared. Have you no fear — did you ever look through the dark window — maybe the sun will never rise again? Why does that not bring you to fear? He said: I know it, without any worry. I trust... The boy said: No, I never thought of it, never thought, never thought. I said: You must know — the One Who makes the sun rise, the One Who makes the sun light up the world — you can go lie down and sleep like a baby — he lies down and sleeps, with darkness over the whole world.

29:33 Only Hashem, blessed be He, can create these great luminaries. You know the Earth? If you want to know — to fit it in: the radius of the sun is 696,000 — the radius. That means one can fit inside the sun — the center point of the sun is 15 million degrees, at the center point of the sun; 15 million, 600 thousand degrees at the center point of the sun. That means, if heat that the hand recoils from is 42 degrees — 43 degrees is heat that the hand recoils from — then think what the center point of the sun is, which is 15 million degrees.

30:05 A staggering thing to grasp. One can fit inside the sun one million six hundred thousand Earths. Take the Earth, put it inside the sun — a million six hundred times over. That is, a million six hundred — a million six hundred Earths like the one we are on: put them into the sun. And this sun, every day, immerses in the Nehar Dinur, the River of Fire, before it goes out to light the world. It has to be kindled, to immerse in the Nehar Dinur, and from there comes its power to shine every day.

30:32 And the holy Chayos — their sweat is the Nehar Dinur. The holy Chayos say: Holy, holy, holy. They burn; the Nehar Dinur comes out of them, from their sweat. Their sweat is only what they — saying Kedushah — that is the sweat, and that sweat is called the Nehar Dinur. The Nehar Dinur is where the sun immerses every day, to light the world anew. Do you understand what Hashem, blessed be He, is?

30:57 Can one describe, or measure, or grasp with a human mind the greatness of the King of kings, the Holy One, blessed be He? This is the awesome and fearsome dread of the King of kings. So from here there must always come strength for us and encouragement for us, and always hope and joy — to see that we merit to be children of kings. We have merited, out of the nations of the world — as the Ramban explains — that the privilege even to turn to the Holy One, blessed be He, in submission, is a gift from Hashem, blessed be He.

31:28 The privilege that we know — is to lift our eyes to Heaven and pray to the King of kings, the Holy One, blessed be He. I, the small and lowly one, want to bless you, all of you, with a blessing from Heaven: a good year, may you be written and sealed for good. ...the Rav, the rav of your community.