The Yanuka Rav Shlomo Yehuda-איך מביאים את הגאולה - הגאון הינוקא נשאל במוצאי שבת בראשית מול חומות ירושלים מרתק!

3:28 As much rain as possible - to stop? One does not stop a sign of blessing, first of all. First of all, you learn from here that the best and finest weather was always from Pesach until Atzeres; that is the best weather of the time, the best that the Holy One, blessed be He, gave the Jewish people. This is the time when the generation of the Flood also sinned and did evil in the eyes of Hashem, because they had very good and excellent weather, and they used this weather for their sins and their transgressions. You find that this weather is already good and excellent, and the rains - one should prolong them as much as possible, because they are the essence of the abundance, the blessing and the good.

4:14 In Tractate Sukkah, page 50a, Rashi explains, regarding the water libation, that the water actually corresponds to all the abundance in the world. Why is there so much joy, he asked, in the water libation on the altar, and what is special in the mitzvah of the water libation, that one rejoices in it with Simchas Beis HaShoevah, in the water libation? Water is a hint and abundance. Water is a hint of blessing? This must not stop - that is one thing. So if it is already possible to prolong it, then one prolongs it.

4:40 The second thing: that it also be at a fixed time, so that people always know when one asks for the rain, when one stops asking for the rain, as we see that it is always on Shemini Atzeres and on Pesach. That it always be at fixed times, not like 'Barech Aleinu', which we do on the 7th of Marcheshvan. A third thing: one can also say that when the Jewish people go up for the festival, there is a difference and a distinction. When they go up on Sukkos - now, people went up with summer clothes.

5:05 Now, by the time they go and come back to the place of their home, it will take them time; people do not go up with coats and with such clothes. When they go up for Pesach, people would already go up with those clothes. They go up with the clothes; they are already used to it, used to the winter. Everyone with the same clothes, with the same coats. And one more thing, about going up to the Beis HaMikdash: a person goes up to the Beis HaMikdash with self-sacrifice, which is not so when he returns. When a person returns from the Beis HaMikdash, if the conditions are hard, it is much harder, but to go to the Beis HaMikdash with self-sacrifice - even if rain falls, with snow, with winds, with rains - a person will go to the Beis HaMikdash with self-sacrifice.

5:42 So therefore it is always better that they surely stop afterwards and not before. [unclear], it goes easily; they even set out walking fast, but on this way, everything goes slowly, and one needs to stay here. - We do not want to disconnect from the great light that was, the whole festival here, the whole festival, and today too, until now. We very much ask as well that this light spread to us all year. Amen. That the Rav should stay in Jerusalem; here there is a synagogue, one can pray, one can do everything, and we enjoy it very much. This is the hidden light; Hashem gave us in this generation the holiness, the words of Torah, this gathering, the holy...

6:22 this holiness. And on this occasion I recall the Rav's words, what the Rav said: that we need to ask forgiveness and atonement that we did not receive enough, did not sanctify the festivals enough, did not receive the Rav enough, not enough of the words of Torah, which were more or less complete; with the memory we will take this for the whole year, amen. - [unclear], I too ask you for forgiveness if I did not hear everyone, did not answer everyone enough, could not be with all of you. I was very happy; we will miss it very much. Truly, thank G-d, we have been here a lot since Rosh Hashanah, much together here, and we delighted in words of Torah, in interesting questions and things, and it was a taste of the World to Come.

7:08 This is our way: we always learn through questions and answers, because all kinds of interesting things come up, and all kinds of such things. That is the way, for our good. - Yes, [unclear], yes. What is it? Yes.

7:33 I did not understand the question. In the beginning G-d created the heavens and the earth.

8:03 Well? The heavens are the heavens. - He is talking about the water; he says the heavens already existed, because it is written, 'and the spirit of G-d hovered over the face of the waters'. Right - no - why? 'In the beginning G-d created the heavens and the earth. And the earth was formless [unclear] over the face of the waters, and the spirit of G-d hovered over the face of the waters.' They had already been created. - The heavens are called 'shamayim', right. This was also the reason - one of the reasons for the water libation, according to Rabbi Shimon.

8:43 This is the reason for the water libation: because they, so to speak, there was a separation between them, and the Holy One, blessed be He - because there are also salty waters and there are sweet waters, and these are above and these are below, so the Holy One, blessed be He, made it so that, in order for there to be completeness among all the elements, we also bring the water libation on the altar. This is one of the reasons that they also bring the water libation on the altar, according to Rabbi Shimon. 'And a mist would rise from the earth' - right.

9:16 'He raises clouds from the end of the earth', these are actually - 'and a mist would rise from the earth', and then these clouds come. When one sees the thick clouds that come from the sea, that is 'He raises clouds from the end of the earth'. These are the clouds, these thick clouds that are called 'nesi'im'; they come and carry wind with them and bring the rain with them. But the meaning is not these waters; the meaning is waters far more supernal, above them. Water is actually the element, the highest, purest and cleanest that there is in the world.

9:45 It is the thing that actually brings all the abundance and blessing to the world; it is the element that is the most essential of the four elements. There is no element as important as water; therefore the Torah was compared to water. And also the opposite: the bad traits, the pleasures and the desires were also compared to water. Prayer was compared to water: 'Pour out your heart like water before the face of Hashem'. Water raises a person from impurity to purity; water is the thing, the connection of a person to the Holy One, blessed be He.

10:14 Our vessels are made fit through the mikveh - Yoreh De'ah, siman 120, the laws of immersing vessels: a person is obligated to immerse them. You cannot immerse them in a box of sand or immerse them in other things; you must immerse them in water. Water raises a person from impurity to purity. Moreover, it makes fit - water makes our vessels fit for eating, and therefore the only way is that the Holy One, blessed be He, made it so as to awaken the creatures to understand that this element is above, above, above all the creatures, all of them, all the elements.

10:47 And this is also the reason that the Maharsha explains in Sukkah, page 50a, where the Maharsha asks why there is so much joy, the joy of Simchas Beis HaShoevah, in the water libation. And there the Maharsha elaborates on the element itself: how much higher water is in importance than everything. - What specific deeds do we need to strengthen ourselves in and do, in order to bring the geulah and the salvation closer? Is there something specific? Something special like that to devote to the effort?

11:15 A deed to do in particular? There are special things that it is better to be careful about - that kind of thing. - If one wants to know what to be careful about in order to bring the geulah - look, there are many things. Do you want it in general or in particular? - What does it mean? Like, do you mean something, a general conduct one should keep, or something particular? - Whatever the Rav thinks. - I will tell you what I think. Of course, in general we all know - prayer and everything; but if we really go down into the true root, one of the important things is that a person should be a person of derech eretz.

11:55 Many times people think that only prayer and Tehillim will bring Mashiach, and afterwards they behave not nicely between man and his fellow, they speak not nicely, they behave not nicely, the way they look is not nice, how they behave - and then this distances many people from Hashem, blessed be He, and then the act he did to bring the geulah will not help so much. Derech eretz, actually - if everyone had derech eretz... We, the Jewish people, should have been teaching the nations of the world derech eretz and royal manners.

12:28 Whether it is eating with the hands - that people eat their foods - which is a very disgraceful thing. One should eat with a knife and fork; for this there is how? A fork - yes, with a knife, a fork. To eat with derech eretz. No matter what, one does not eat with the hands; one eats cleanly. You know, it is written in Tractate Eruvin, page 64, the Gemara says that if we had not needed to learn derech eretz, we would learn it from the ant; we see from the cat its modesty, we see that the Sages teach us: 'Go to the ant, sluggard, see her ways and be wise.' We would see from the rooster, we see from the ant, we see from the animals, from the creatures Hashem created, how to behave, how to conduct oneself, what the way of the Torah is.

13:10 First of all, it is derech eretz. It is not only an introduction to the Torah; it is the introduction of the Torah, it is the vessels of the Torah: that a person behave with derech eretz toward the creatures. A person - sometimes people quarrel with one another. Tractate Berachos, page 7: the Gemara says that one should not appease a person at the time of his anger. If a person is angry, immediately everyone jumps in and tries to calm him down. Not like that.

13:34 One must come to a person with derech eretz, in a nice way, tell him 'calm down', bring him water, try to appease him, to settle his mind. These are matters of derech eretz. These are things the whole world stands on - in Chullin, page 89. As it says: the whole world stands on whoever restrains his mouth at the time of a quarrel. So such a one comes and appeases a person so that he calms down from his anger; he causes him to restrain his quarrel - he saves the whole world.

13:59 These are things through which the whole world can suddenly come to recognize the greatness of Hashem. That a person should not speak - in Tractate Berachos, page 43, or in Tractate Bava Metzia, page 59, that it is forbidden for a person, Heaven forbid, to shame his fellow in public; not to say one thing with the mouth and another in the heart; and in [unclear], page 46, it is forbidden to say one thing with the mouth and another in the heart. There are those who say one thing with the mouth and another in the heart: in the heart he thinks this way, with the mouth he speaks to him that way. One thing in the mouth, one in the heart; his weights, Heaven forbid, he does not keep as he should. These are things a person must,

14:29 first of all, serve as an example, and his traits toward the creatures: that a person be with derech eretz - not to eat, Heaven forbid, with an open mouth the food, to eat cleanly, to check that the mouth is clean after a person eats, to see that his mouth is clean. The Abudarham writes, from the Beis Yosef in siman 2, about cleanliness of the mouth, that they used to rinse the mouth of saliva, of the things that are not good, for the sake of mentioning His great Name.

14:55 Today it is good to do this too, for the sake of mentioning His great Name, for the honor of Hashem, and also for the sake of derech eretz: when a person learns with chavrusas, words of Torah in chavrusa, a person speaks with creatures, with people, he should have a good smell, he should be perfumed, he should be clean. In Tractate Shabbos, page 114a, it says that any Torah scholar on whose garment a stain is found is liable to death. Why were they so stringent about this?

15:21 What is there in it? You are a symbol representing the One Who spoke and the world came into being. If you do not show an example - if we do not show the world an example - what geulah will come? So before, first of all, wanting to bring the geulah and bring Mashiach, and asking how one brings Mashiach and how to bring the geulah, which they ask me - first of all, derech eretz: to show the creatures derech eretz. They will see you. You know how I explained 'In every place where I cause My Name to be mentioned, I will come to you and bless you'?

15:48 I explained it in an entirely different way. 'In every place where I cause My Name to be mentioned' - I explained that in every place where they see you, you will remind a person that there is Hashem. Whoever sees you, just sees how you behave, how you eat, how you drink, how you speak, will remember that there is 'He Who spoke' in the world. 'In every place where I cause My Name to be mentioned' - and you remind people that I exist - 'I will come and bless you.'

16:13 In every place where you mention My Name, when the creatures see you, they will know that there is Hashem in the world. That is how I explained it. That is the meaning of 'first of all, derech eretz'. And this, with G-d's help, is also connected to Tractate Berachos: on page 64a the Gemara says that it is forbidden to press the hour, to press the end. So to bring the geulah, one must know that it has its time and hour. In Midrash Tanchuma, in Parshas Noach, it is written, these are things where the Holy One, blessed be He, will redeem us and will decide when, how to redeem us. Rabbi Yochanan said: 'May the spirit of those who calculate the end expire' - those who say when he will come and how he will come. As for us, the geulah is a thing that is very great for us

16:53 to try to bring it or to act on it - great people dealt with this and did not succeed. We can deal with it, but at least with derech eretz and good traits. There are those who only cry out to Heaven, but between man and his fellow there is no derech eretz, no cleanliness of the hands. Food - when a person finished his food, to rinse his hands cleanly; there is also mayim acharonim, not only for the reason of the secret, but Sodomite salt, which can also be a danger, and sometimes there is also dirt, A person eats fish, there's a bad smell of fish, you don't touch the holy books afterwards, you don't touch the tablecloth afterwards, as they say about food: eating must be in holiness, eating is atonement, it is a tikkun.

17:34 Now, a person keeps 'one does not converse during the meal', Tractate Taanis, page 5, side b, Yerushalmi Berachos, chapter 6, halachah 6. A person may not converse during the meal. A person converses now, he talks, eats with his friend, talks, you see the food inside his mouth: these are things that are not done. Before we want to bring the geulah, first of all, when they always ask me what message to give the public about this, I think, this just came to me now, I don't know, every time something new comes up about it.

18:05 But sometimes it's the mikveh, sometimes it's this, but... Now I think, at this time, today, more for our generation, we need to strengthen ourselves more in this matter of derech eretz. Yes. It's not only that it comes first, it is also its preface. There's more depth in this. It's not only that it... It's not just that it comes before the Torah. It is the vessels of the Torah. It is its preface, it is the vessels for acquiring the Torah.

18:33 - It is not [unclear]. There is a mitzvah of emunah, but it is not one of the 613 mitzvos. Derech eretz precedes Torah, and between man and his fellow is a Torah commandment. - No, I didn't understand, what do you mean? How so? You're saying the mitzvah of Mashiach and the geulah is not a Torah commandment, not one of the 613 mitzvos, it's emunah. I believe with the belief in Mashiach. - But derech eretz is a Torah commandment.

18:58 Between man and his fellow is a Torah commandment. - Nu, nu, nu. Ah, you're strengthening it, I understand. - Make a declaration, a declaration. If they shout 'Mashiach', [unclear]. I believe with complete faith, but [unclear] what the Rav says, it's from the Torah, please. - Yes, right.

19:26 Rashi in Berachos, on page 31a, says that 'did you anticipate salvation' is for the fulfillment of the words of the prophets. So yes, one must fulfill all the words of the prophets, to anticipate them. - Certainly. Fine. But [unclear], and you see the source. Look, in the end, what is it? To include. - That [unclear] us in the future geulah, all of that.

19:58 - Yes. But look, listen, I'll explain something to you. To anticipate the geulah, we all anticipate it, but one must know to see how to bring it. In Tractate Gittin, page 56, page 57, page 58, the aggados of the Destruction, why it was destroyed. 'Because of Kamtza and Bar Kamtza Jerusalem was destroyed', the carpenter's apprentice, this carpenter with his master, this story that happened, that the Beis HaMikdash was destroyed.

20:25 You see that matters of derech eretz caused the Beis HaMikdash to be destroyed. That is to say, derech eretz, beyond the fact that it can bring a person to some mutual respect between one and another, it is also what will bring us the geulah. Because if the Beis HaMikdash was destroyed, in Tractate Yoma, page 9b, the Gemara says it was destroyed because of baseless hatred.

20:53 Baseless hatred brings about the destruction. So all the more so the Beis HaMikdash will be built because of baseless love. Now if we, how does baseless love come? From derech eretz. When a person comes to his friend and he is clean, a person dines at his friend's house and behaves with cleanliness, a person is a guest at his friend's, a guest, he doesn't burden him. Today there's the guest's blessing: a person makes the guest's blessing, blesses him that he should merit a good, long life, blessings, a good life, [unclear].

21:23 Today it already looks like the host makes the guest's blessing himself, because the guest already feels like the host, and the host feels he's the guest. On the first day he's like a shining light, on the second day he's a burden on the household, on the third day, if he's clever, like a deer he runs away. There's such a saying, a proverb I saw. Of course, Heaven forbid, not to destroy his property, to guard another's money, right, to look after the other, to guard his friend's money, Heaven forbid, to beware of theft, to beware of things these are things that need great cleanliness, that a person, as much as a person tries to reflect, people don't merit to be clean, but these are very, very important things.

22:09 Especially cleanliness, the way of cleanliness of clothing, that a person should always be clean: these are things that are a representation before Heaven, these are very, very important things. - What happened? - He burst in at netz, the sunrise prayer, and he's also that kind of representation.

22:45 - Look, at the time of prayer, actually, a person may not have anything that would disturb his prayer. When a person prays, in Tractate Berachos, page 31, it is written that the pious ones would wait, praying with a serious mind and with awe. And it doesn't fit that people come to pray with a serious mind and this is done to them with mockery and not with dancing, that's hard, first of all.

23:11 So first of all, a place of prayer is not a time of [unclear], prayer times are not a time for dancing. - Right. - So how does one act toward them? First of all, one must come with derech eretz, carefully, of course. It is forbidden, Heaven forbid: do not raise a hand and do not hurt them; try to speak to their heart. If they want to rejoice, maybe try to find them some place where they can rejoice, find them some shul, some small place that...

23:39 - In the middle of the people praying? - Yes. I understand. What does one do? One must pray, and one must tell them that it disturbs the people praying. Bringing police and arresting them is not the way, there's no need to bring police. You approach a few people, you check whether there are such people, or others like them.

24:08 You approach them and say: talk to them, tell them to let us pray for now, and afterwards one can pray with them. All in all they want to bring joy, they want to rejoice and to bring joy; I don't think they really want to disturb. But sometimes it may be, as you say, a person is maybe a bit [unclear], maybe a bit this, one must judge favorably, one must have compassion, one must love, one must always judge favorably. In the end, the judgment we pass, we pass on ourselves.

24:35 In the end a person, what he judges, a person judges himself. There is no such thing that a person judges... Every judgment a person passes, he judges himself. Sometimes we don't know how we would behave. Maybe a person has so many troubles, and from those troubles he dances, and he has some reason for it. Maybe there are people who want to take their own lives. We don't know. This generation is very sensitive; people in this generation are in a very, very dangerous state of mind, and people who hurt them, and people who can bring them to the edge, Heaven forbid, of, Heaven forbid, harming themselves.

25:13 Especially people with such mental health problems, they have very, very, very severe mental health problems. 'For He who has mercy on them will lead them, and by springs of water He will guide them.' It's not enough this way, to grab them. In the Yerushalmi at the end of Tractate Shabbos, at the end, it's told; it's also in Tractate Shabbos in the Bavli, but the Yerushalmi that they would accompany the dead, eulogizing him with flutes and musical instruments.

25:43 I'll tell you about Rabbi Nosson Dovid of Shidlovtza, of the Biala and Ostrovtza Chassidus. They tell about him that he asked that when he would leave the world, he told all his chassidim that he asks of them that they should always be in joy. There was another one like this, the author of Shema Shlomo, Rabbi Shlomo of Karlin. Rabbi Shlomo of Karlin: it's written that Rabbi Mordechai of Lechovitch was his student, one of his close students; there was also the Saraf, the author of Imrei Kadosh, and there was Rabbi Mordechai of Lechovitch.

26:18 And they say the love between them was so great, there was no such thing; they say there was never a Rav and a student like that, like David and Yehonasan, but between Rabbi Shlomo of Karlin and Rabbi Mordechai of Lechovitch, there was never loyalty like it. Rabbi Mordechai of Lechovitch had such love for Rabbi Shlomo of Karlin that he did things for him, that he sacrificed himself and fought against the misnagdim, and did things that were not simple at all.

26:46 There were non-Jews then who rose up against him, and he fought against them, so many things he did. And when Rabbi Shlomo of Karlin passed away, and they shot him, in the shul, the Rebbetzin was in the women's section, and she saw a Cossack soldier come and try to aim at Rabbi Shlomo of Karlin, and then, before she even managed to scream, he shot the bullet at him. Rabbi Shlomo of Karlin fell, and then he said, in his last words: 'I have already been Mashiach ben Yosef, but where are you, Mashiach ben David?'

27:16 And he passed away. That was Rabbi Shlomo of Karlin, the author of Shema Shlomo, who was holy and a tremendous gaon, buried in Ludmir; he was the pillar of prayer of the Jewish people. Rabbi Shlomo of Zvhil, Rabbi Gedalyah Moshe of Zvhil, son of Rabbi Shlomo of Zvhil, son of Rabbi Mordechai of Zvhil and Rabbi Moshe, he was a grandson of Rabbi Shlomo of Karlin, of Rabbi Shlomo's descendants; he was named Shlomo after Rabbi Shlomo of Karlin.

27:40 That is Rabbi Shlomo of Zvhil, the famous tzaddik. It was, it was... - Armilus killed him, didn't he? - Yes, Armilus. By the way, by the way, I had a chiddush, now you reminded me of it, Armilus, I don't know if it's right, it needs checking, it came to me on the way. I'll tell you the chiddush.

28:08 There's a phenomenon: when I give baseless love through different frequencies. For example, this morning a man came here, a nice one, he tells me: listen, I got up at 5 in the morning and fell back asleep, I went back to sleep, suddenly I had a little dream, and the Rav woke him up; he tells me: come, come to shul, I love you. - And there are tzaddikim whose avodah is so strong, and baseless love, that even in dreams he comes to them.

28:35 - What, what, I came to him... He understands them and loves them. I didn't understand: I told him in the dream 'come to prayer' and he came to netz. Yes, the Rav woke him again. I bring merit to the public through dreams too, that's good. - That's what I'm saying, that the greatness of our tzaddik is greatness: that love of Israel is so great in you, our Rebbe, baseless love, that even in a dream you draw people. - Let me tell you a chiddush that I said, I need to check if it's right, because I have no paper and pen, it's Shabbos, but I did a calculation in my head.

29:08 Now, if we think about it, this is from earlier, now, during the talk, earlier it came to me. But I don't know how to do the calculation; I always do a calculation, it's a bit hard to do the calculation like this. It seems to me that it is, but Hashem will help. If not, maybe I was aiming at this. Check whether it's right or not. It seems to me that it is, but let's check. They say there is an avodah through which one can accomplish.

29:36 One, is through a ta'anis, that you fast, right? There are two things that can bring a person close to the Holy One, blessed be He. Either fasting and ta'anis, like Yom Kippur, when one must fast, etc., or eating in holiness, a meal. In the Beis HaMikdash the Kohanim would eat, they didn't have the fasts. They would make a meal for the sake of Heaven, for the Holy One, blessed be He.

30:01 And then I said: where is there a secret here, that one can defeat the Satan, Armilus, and bring Mashiach through the meal? So I said: since it is forbidden to, this is the reason that in Tractate Taanis, page 5, side b, in Yerushalmi Berachos, chapter 6, halachah 6, one does not converse during the meal: lest the windpipe (kaneh) precede the esophagus (veshet), right? So if you 'precede' the letters of kaneh and the letters of veshet, it comes out to the gematria of Armilus.

30:29 Look, this is a chiddush that came to me. Now do it: that kaneh precedes veshet, 'precede': precede kaneh, the letters of kaneh and veshet: kuf becomes tzaddi, nun becomes mem, hei becomes dalet; veshet: vav becomes hei, shin becomes reish, and tes becomes ches.

30:54 This gematria should come out shin-mem-zayin, that's 347. Armilus should also come out to 347. So it comes out, as it were, that this is the reason one does not converse during the meal, lest kaneh precede veshet; that is, the question is how you eat the meal: either you'll bring Mashiach through your meal, or, Heaven forbid, you precede, or you put kaneh before veshet. Just a chiddush like that.

31:26 A good chiddush, right? It's a Shabbos chiddush. - How? That's 347? - Well, a Shabbos chiddush; I usually, you know, I wanted to say it [unclear], but I thought, I said, even if I'm close, [unclear], but it seems a chiddush to me; I said, if it comes out like this for me it's surely intended; that's how one always comes to chiddushim, it always comes out the same for me. - In the holy Ohr HaChaim, on the verse [unclear] 'on living water', 'and he shall slaughter the bird', the living bird, the slaughtered bird; It seems the slaughtered one is [unclear].

31:59 The living bird is [unclear]. He says, 'on living water'. 'On water'. It's all 'because of living water'. And there is no water but Torah. that it comes out that whoever is strengthened in Torah study, 'on living water', in his merit, [unclear]. - Wow. Does the Rav want to say it? - 'On living water' means 'because of living water'.

32:28 - Let the Rav say it. Explain for a moment the beautiful thing the Rav is saying, what the holy Ohr HaChaim... may we merit to hear wonderful words from the honored Rav, that he will tell us. - I am unworthy; only, in the course of things, since the Rav gives permission to speak, I made it so that the Rav would say the words. But in the holy Ohr HaChaim, on the verse 'And he shall slaughter the living bird on the slaughtered bird'. There he [unclear] 'living water, into a vessel'.

32:54 So he says: who is the slaughtered bird? The slaughtered bird is Mashiach ben Yosef. Who is the living bird? That is Mashiach ben David. He says, 'on living water', the holy Or HaChaim says, 'Over living water' means: because of living water. Why does it call the cause of, Heaven forbid, Mashiach ben Yosef being killed by that Armilus the wicked - 'over living water' - because of living water.

33:23 And what is living water? It is the learning of Torah. From here our master, the holy Or HaChaim, brings it; he received it in the name of our master the Arizal. He says that if everyone who sits and toils in Torah - in his merit he keeps Armilus the wicked away, so that Mashiach ben Yosef will not be killed. That is, he says that Mashiach ben Yosef depends on every ben Torah. So the question they asked, how one can bring Mashiach closer - through learning Torah.

33:53 Because every ben Torah, if he toils in Torah - every Jew who is here - will cause that Mashiach ben Yosef will not be killed. [unclear] Right, right, right... I wanted to ask [unclear]. Now here the parashah goes like this.

34:26 There was... I told you that I have it in Torah too. The tikkun - we did it, we truly did [unclear].

34:53 One more moment, it's inside. Blessed ones. Blessed. - Very nice, well done. This, this - look, I've already said that there are a great many things to see the truth of the Torah and the Hashgachah, that Hashem, blessed be He, gave us this merit, to engage with it at all.

35:19 I said an easy and simple thing today after the prayer: let people tell me - even the heretics and the unbelievers, who don't believe, and deny, and don't walk in the way of Hashem - let them just give me a simple explanation why the whole entire world divides by seven days in a week. Why? But why? Yes, but why? Yes, right, but I'm saying: what reasoning does a heretic have to contradict this? That's what I'm asking.

35:49 How can one come and resolve this? Just this alone. To come and say: Sunday, Monday - why, if the nations of the world now say they have their own idol worship, and they have their own times - why do they count by our twelve months, and by our seven days, and every month is thirty, twenty-nine - why? Why is there no month of seventy days, and why is there no week - not a 'week of seven', but a 'week of eight' or a 'week of nine', or however you'd say it - not a week, two weeks, like, I don't know - without the seven.

36:24 Why do all the nations of the world... There are sects in Australia that tried to do this, to do the opposite, and they did not succeed, they did not succeed. This alone comes to show the whole entire world the truth, that Hashem, blessed be He, gave us our holy Torah, and it is a very simple thing to prove to everyone: how there are seven days in the whole world, even among the nations of the world and the non-Jews, even in their computers and their programming, there are seven days.

36:50 No one made ten days or eighteen days, they don't count a different number. There are seven days, a month of thirty, twelve months and one year. Everything according to our times. In the whole entire world, among all the nations, among all the sects and among all the religions, it all goes according to the Torah of Israel. So how can one come and deny it - who can come and contradict it, and see a book like this, filled with such wisdom, that only the spirit of Hashem could have given us the holy Torah?

37:19 This comes to show everyone. So of course, what you gave is a supporting proof - what you said is fine, it's very nice, but still, it is not like the way we merit to believe in Hashem, blessed be He, with innocence and simplicity, without probing after Him, blessed be He, and without research and philosophy. We are simple Jews; our fathers were believers; we believe that Hashem, blessed be He, is with us, that He has not left the Jewish people.

37:44 We know where we would be if Hashem, blessed be He, removed His Hashgachah, Heaven forbid. We, with Hashem's help, will all always be full of hope and joy. I also want to tell you that I love you very much, that I was very happy to be with you, and to learn from you and to hear you. Baruch Hashem - Torah scholars, tzaddikim - may the Holy One, blessed be He, add to you a good life, good abundance, 'Length of days is in her right hand; in her left, riches and honor.'

38:10 May you be given blessings, may you be given much good, may you be given salvations and miracles and wonders. all the wishes of your heart, for good and for blessing, may everyone have a good year, good tidings. We will miss everyone, may you have... - [unclear] also to thank the Rav for all the efforts - the Rav did not sleep the whole festival, and the Rav was always available; everyone here got attention like an only son with the Rav. It is a special feeling, and I see it with so many people, and this is truly the time to thank the Rav.

38:36 Thank you very much. [unclear] May there be good tidings for everyone. We see the Rav, we know where the Holy One, blessed be He, is, we see the great light, all the abundance of kedushah, all the good things we experienced, that we [unclear] from Rosh Hashanah until today. Thank you very much, Rav.

39:02 - Gentlemen, continuing Yossi's words, I want to say thank you, Baruch Hashem, to our teacher and our Rebbe in the name of all the residents of the area, all the Torah scholars who came. Baruch Hashem, we see thousands coming here, from within the Land and from all over the world, people also from abroad, from the United States, who come to hear, Baruch Hashem, the answers, the genius of our teacher and Rebbe. I tell you, we saw thousands of questions, on Rosh Hashanah too, Yom Kippur, fine, the days of teshuvah.

39:30 Thousands of questions, and I did not see one question where the Rav asked [unclear]. Baruch Hashem, [unclear], and the generation merited our teacher and Rebbe - truly the genius, which we truly have not seen, I don't know anymore when we saw such a thing: one question, really, without hesitating, another answer, with so many sources. Truly, yasher koach to the Rav, in the name of all the Torah scholars, all of this neighborhood, because the place, Baruch Hashem, [unclear] facing the walls, has become a place of pilgrimage.

39:55 Baruch Hashem, [unclear] for years already, and this place keeps growing and developing, and thousands come here from all over the world, Torah scholars, coming to hear the genius and the Torah of our teacher and Rebbe. We ask, as we said, as [unclear] said, first of all, forgiveness, also if we did not behave properly in this wonderful place, in this holy place, also toward our teacher and Rebbe. [unclear], with Hashem's help, [unclear] - [unclear] strength, with Hashem's help, to lead once more, [unclear] the generation, and to continue spreading Torah, to make Torah great in this wonderful place, in the place [unclear].

40:27 With Hashem's help. And also thank you very much to all the special scholars who came and took the trouble, from abroad too, and from the Land too, took the trouble - on Rosh Hashanah too, on Yom Kippur too. Also Rabbi Chaim, for building the sukkah - Rabbi Chaim. The building of the sukkah. Everyone who put effort into all the refreshments and all this great and wonderful arrangement, all the meals and the joy.

40:53 And a prayer that this place will continue to develop and grow. We can call on everyone too, truly, everyone - all the organizers, everyone. The gabbaim do holy work, how they guard the Rav, [unclear] the Rav. Thank you very much to Rabbi Eliyahu, who was our chazzan the whole time [unclear]. Our chazzan, Rabbi Eliyahu. Also the Torah reader, also our chazzan.

41:27 - May you have good tidings, salvations, miracles and wonders. I'll tell you something.

41:54 I'll tell you something: there is a book called Emunas Emes, by Rabbi Menachem Nachum of Shtefanesht; he is the father of Rabbi Avraham Matisyahu, his father. He composed many stories and parables, and there is a small collection of words of Torah that were added from him, and there, there is a question: someone came to him and asked him: what must I fix, what must I do, what does the Rav instruct me, what is my way to fix, what is upon me to do?

42:23 So he said, he said: I do not give such people the answer of what to fix and what to do. It is enough for me that they ask at all what to fix and to do; that is the greatest merit - that he understands at all that there is something he needs to fix and to do, that he should turn to the Holy One, blessed be He. So he used to say. Fortunate is the person who understands that he sets out to fix and to do. May everyone have good tidings, a good life and joy. - Rav, Rav, I just want to ask: after we hear the words of the living G-d, and everyone loves the Rav, and there is no place in the world that does not [unclear] the Rav.

43:00 So whoever wants the Rav to have more strength from Heaven, to continue bringing merit to the many, and to bring the geulah closer for us - and there is no one here who doesn't want that - should add a few minutes, each one. 'Every moment You test him' - someone can do five minutes, someone can do ten minutes, to continue toiling in Torah, for the honor of Hashem, blessed be He, and to merit, like our teacher and Rebbe, that his light be revealed soon, to the complete geulah, soon.

43:30 Amen. So all the [unclear] - each one, in these moments, should take upon himself a resolution to add a few more minutes of toil in Torah each day. Amen. Amen. Yes, yes, joyful.

44:29 They're telling me here that I didn't finish the story with Rabbi Mordechai of Lechovitch, right? So I'll go back once more, since the story was cut off in the middle because we jumped to another topic. Rabbi Mordechai of Lechovitch was the greatest of the disciples of Rabbi Shlomo of Karlin. When Rabbi Shlomo of Karlin passed away, after what happened to him that I told you, with the [unclear] that happened with that soldier, the non-Jew, there was very great grief, and they said: how will we let Rabbi Mordechai of Lechovitch know that his teacher and Rebbe passed away?

44:58 It is something he will not be able to bear, because he was so attached to him, and in that [unclear] - how will we let him know that Rabbi Shlomo of Karlin departed? How will we let him know such a thing? And then they looked for him, and came to him, and saw him very joyful - Rabbi Mordechai of Lechovitch. He was at a meal and he was very joyful. They said: how will we let him know now, tell him about the passing of Rabbi Shlomo of Karlin, how will his mind settle? So they tried to see how to appease him, how to explain it to him in a roundabout way, in every way - he did not understand, he did not catch any hint, nothing, nothing, no, it was not possible at all to settle his mind.

45:31 Until it came out: suddenly someone came in at some moment, tore his clothes and cried out that such and such had happened. Rabbi Mordechai of Lechovitch heard it, and immediately he stood on the table, and then he said: My teacher and Rebbe commanded me all my days to be in joy. And now too he commanded me that I should be in joy, for I will not cause him sorrow. He stood in joy like that for about half a minute, collapsed and wept.

45:57 That was Rabbi Shlomo; that was the bond with Rabbi Mordechai of Lechovitch. He said that the Jew [unclear] because he still remains a Jew. Look, joy does not need a reason, ever.

46:26 When one hangs joy on some reason, once that thing is gone, the joy will be gone. A person must accustom himself to rejoice in the fact that there is Hashem, blessed be He. That is why King David said, 'I will rejoice in Hashem.' 'Let sins cease from the earth, and the wicked be no more. Bless Hashem, O my soul. Halleluyah.' King David said: I rejoice in Hashem, blessed be He. Everyone - what does he rejoice in? There is one who rejoices in a house, in a car, in a wife, in children, and one who doesn't have these - seemingly he has no joy? That is not true.

46:58 Joy does not depend on these things. These are things that can bring a person to joy, help him toward joy, but not toward complete joy. Complete joy must be that a person rejoices in his Maker, rejoices in Hashem, blessed be He, that a person be filled with joy: I have the merit to pray before Hashem, blessed be He. 'It is upon us to praise the Master of all' - from 'Aleinu leshabeach' one must reach a joy that bursts through all boundaries. That is why it is written in the Kol Bo, in siman 13, in siman 13 in the Kol Bo, about the virtue of a person just saying 'Aleinu leshabeach'.

47:28 Now, 'Aleinu leshabeach' is the only testimony; it is to show all of the Jewish people. It is fitting for us to praise, that we can pray before the King of the kings of kings, the Holy One, blessed be He. They bow to vanity and emptiness. Think how painful it is for a person who for 70-80 years worships a statue and a stone and emptiness, and prays to these to save him. But we, we, the Jewish people - we have the merit to pray before the King, the King of kings.

47:54 But what? We must remember that we should be clean, and be fit before Hashem, and that we should have derech eretz, between man and his fellow, between man and his Maker. We should be clean toward Heaven, the Holy One, blessed be He, hears us. Many people - the Holy One, blessed be He, does not hear them because they are not clean between man and his fellow. And they say: I do everything, I learn, I pray, I do everything. But he doesn't know that in the morning, inside the kollel where he sits and learns, he behaves crudely in pouring the coffee there, he spills the milk without cleanliness, he causes many people sorrow in very small things, in small matters of derech eretz they can stand against him and [unclear] in this, so that it will hold back his prayer. Therefore a person must be clean in derech eretz - cleanliness. First of all, this builds the vessels;

48:46 after that he serves his Maker, and even if he is not yet close, not yet enough, the Holy One, blessed be He, will still hear him. But if you ask why a prayer is not accepted: sometimes it is not because of some sin a person did between himself and his Maker, sometimes it is because of some lack of derech eretz and cleanliness, because Hashem, blessed be He, is a G-d merciful and gracious. But when a person behaves crudely and desecrates the Name of Hashem by his conduct, it is hard for the Holy One, blessed be He, to hear him.

49:12 So therefore I always tell everyone: a person who conducts himself with derech eretz, and is joyful and brings joy, of course joy will come, and with Hashem's help, Hashem will also hear him and give him salvations and much good, a good life, protection and safeguarding, a good year - may everyone have a good and blessed year, a good year, a good life, blessings, good tidings, salvations, and all the abundance, all of it - [unclear]. Rabbi Chananya ben Akashya says: The Holy One, blessed be He, wanted to give merit to Israel; therefore He gave them much Torah and mitzvos, as it says: 'Hashem desired, for the sake of his righteousness, to make the Torah great and glorious.'