The Yanuka Rav Shlomo Yehuda-הגאון הינוקא הרב שלמה יהודה שליט''א - כל עמל אדם לפיהו - ערב פסח שני תש＂פ

4:51 Who is the person? After all, every person knows himself he knows what he thinks he knows he knows his thoughts he knows his desires he knows his lusts and from time to time he recognizes a little of his virtues in what he knows that he understands but mainly, what a person recognizes is that he recognizes his blemishes and his shortcomings And all the work of the tzaddikim in all the generations is in order to see how he can push away the darkness and reveal the light there is in him for the soul thirsts for the light there is in it Every person has a holy soul and in it there is a very high light, higher than high and the soul thirsts for this revelation to come All that a person can connect himself to Hashem, may He be blessed, and to the Torah — it is through speech

5:52 Speech is what connects a person and takes his whole essence that is, 'a living soul' — 'a speaking spirit', as Onkelos translated to take the speech and connect it to Hashem, may He be blessed That is, only through speech can a person redeem himself from going down to the pit, or from the lowest place when a person is in a state of small mind and has a really great difficulty in life and real darkness — so I have brought well-tried advice to raise the eyes to Heaven at every opportunity and say 'See my affliction and my toil, and forgive all my sins' to say, 'My eyes are always toward Hashem, for He will bring my feet out of the net' and to say, 'For Your salvation I hope, Hashem' to say these three verses in this order

6:35 first, 'See my affliction and my toil, and forgive all my sins' that all the sorrow and all the suffering be taken from you and also that it will already be an atonement for what you did So that is the first verse; after that, to say 'My eyes are always toward Hashem, for He will bring my feet out of the net' to say this first of all — that is the second verse, after it that you turn to Hashem: already my eyes are to You, Master of the world only You can bring me out of the net I am in and the third verse is already the waiting and the hoping for the salvation to be revealed so therefore we say, 'For Your salvation I hope, Hashem' And these three verses are truly capable of seeing miracles and wonders, signs and marvels

7:17 and of overturning nature, and of showing a person an open miracle as Rabbi Yosef Yitzchak of Lubavitch, the Rebbe Rayatz, writes he says that the main thing is to see the visible and revealed good sometimes a person has good, but it is not visible and it is not revealed That is one level — that a person prays and hopes to Hashem Now, All that a person — his war is in order to see the good there is in him To see the bad is not a war for a person knows what is in him and he knows himself it is not a war to keep looking at the bad in you the bad — that you look at what is bad in you and what is not good in you and what is not right, and what does not work out — that is one level

8:04 That is the darkness; and that is why we are at Pesach Sheni Pesach Sheni is for all the cast-away, and for all the lowly, for all the despised this is their Pesach Sheni, the 14th of Iyar their coming close will come on the second Pesach after the first Pesach comes the second Pesach, for those cast-away and far the cast-away and the far can come close to Hashem once more, with an opportunity and their closeness in our days will be through speech and through looking at the good there is in them That is the main root of a person's clarifying in the world — to look at the good King Shlomo says in Koheles it is written, 'All a man's toil is for his mouth', in Koheles chapter 6, verse seven 'All a man's toil is for his mouth' — what does it mean? That a person toils with the mouth?

8:50 For the mouth? What does 'for the mouth' mean? What is the connection to the mouth? Rather, all the toil that you toil and all that you do in the world you must connect it to your mouth The mouth is the only thing and the only vessel that will succeed in bringing you from potential to actual to sanctify yourself Not for nothing in all the generations were all the tzaddikim and chassidim careful that Daniel, Chananyah, Mishael and Azaryah did not eat meat and milk Nebuchadnezzar would eat meat and milk every day; all day he would eat And what is meat and milk?

9:22 It is written in the Zohar, Mishpatim, page 125a Rabbi Shimon says, 'You shall be holy men to Me' 'for you are a holy people to Hashem your G-d' The holiness of the Jewish people is in their mouth it is in their speech, it is in their eating that Daniel did not eat the meat and milk so when the lions saw him, they saw the image of G-d, and they fled from him only because he did not stumble with forbidden foods All that he was spared from forbidden foods was because he guarded his mouth A person's guarding of his mouth both from forbidden foods and from forbidden speech and also by connecting his speech to Torah and prayer to Hashem he raises this speech, and his whole self, to the root But that he does not succeed in revealing this

10:07 is because he does not believe in the speech and in the prayer that he utters before Hashem For if a person would pray and utter speech before Hashem and believe that Hashem, blessed be He, hears him then Hashem, blessed be He, would hear him but when he does not believe that Hashem hears him, because he is not on the level then the speech fades away and is lost, and it has the law of a dream That is why it is written, 'All dreams follow the mouth' in Tractate Berachos, page 55b as the Gemara says, 'All dreams follow the mouth' Why does everything follow the mouth?

10:37 Because the dream is all the illusion of the world as 'We were like dreamers; then our mouth will be filled with laughter and our tongue with song' that they will see how this whole world is one big dream everything would follow the mouth, for then 'we were like dreamers' they will say that this whole world, this whole creation, everything, all there is your elevation is only through speech, and you did not think that through your speech you can get out of everything and 'all dreams follow the mouth' That means that all that 'we were like dreamers' all the time that we are in exile we could have redeemed it through the mouth that is 'all dreams follow the mouth' And therefore when, Heaven forbid, a person stumbles with forbidden foods and becomes impure what is the root of meat and milk?

11:22 Meat and milk are judgment and kindness mixed and blended with each other and the moment there is kindness and judgment blended with each other and a person eats them, Heaven forbid, then he draws upon himself all the sufferings, and all the troubles, and all the judgments in the world And therefore Daniel and Chananyah, Mishael and Azaryah knew that all the power of Nebuchadnezzar, who was such a wicked man was that he would eat meat and milk; he takes the judgment and takes the kindness, which is meat and milk and eats them together; he would make himself impure through meat and milk And the root of meat and milk is that he takes the judgment and the kindness and takes them and it is forbidden to take the judgment and the kindness together one must take either judgment or kindness

12:01 because when judgment and kindness are mixed and a person takes them, Heaven forbid then he has no way to get out through his mouth he cannot connect to Hashem through the mouth he cannot ask Hashem for anything he cannot have Hashem answer his prayer he cannot get out of his prison And therefore Daniel knew this: that the wicked Nebuchadnezzar could be brought down only through prayer That is why Nebuchadnezzar could lay a hand on the Temple And what is the Temple called?

12:29 'For My house shall be called a house of prayer for all the peoples' For Nebuchadnezzar laid his hand on the House laid a hand on the place where everyone prays because he ate meat and milk, for from there the prohibition is drawn The holiness and the level of Daniel, who guarded his speech and had no fear of any creature; he feared nothing When a person is afraid of some creature, of some person, of something he has fear — then he becomes impure at once And the main work of a person is not to fear anything in the world not to fear a wild beast, nor bandits, nor robbers nor harm, nor plagues, nor anything but at the same time, of course, one must guard oneself and be careful but not to fear; one must be careful and guard oneself and save oneself

13:21 and do all the things that are at all possible but not to fear — it is forbidden to fear Fear is the impurity of all impurities for in fear a person finds that he vanishes; he cannot speak he cannot bring the speech out And when a person knows and believes that his speech and his work is to reveal who he is where will I bring out what is in me In all the generations the Satan sent all kinds of messengers to delay the redemption to harass the tzaddikim, to delay the redemption so that they could not reflect he sets up false leaders for them to follow, just so they won't come close to the truth for the Satan knows one thing the moment they come close to the way of truth, he has nothing left to do in the world

14:03 it is over, because at once his knife, which is a flawed knife with which he goes and slaughters the animals he will not be able to slaughter with it. Why? Because the moment Daniel and Chananyah, Mishael and Azaryah come and take his flawed knife from him — for they will repair the speech they can; only the tzaddikim know how to repair and nullify the mixture of meat and milk only the great sage knows how to permit, and to know how much there is in the mixture and only the great sages and the tzaddikim in all the generations know this who truly knew how to nullify the power of the Satan and nullify this mixture nullify the whole jumble of judgment and of kindness And therefore we see that every place that had both kindness and judgment had great blows

14:49 like in Egypt: when the Jewish people were in Egypt there was judgment, right? there were blows — the Holy One, blessed be He, struck Egypt and on the other side, the Egyptians had also struck the Jewish people before that therefore it came upon them measure for measure what they did to us, so the Holy One, blessed be He, did to them So there was judgment, and there was also kindness in Egypt for the Holy One, blessed be He, decided to redeem the Jewish people but a place that had kindness and judgment was a place that had harm until in the end they went out of it to redemption That is, Moshe Rabbeinu came and saw kindness that the Jewish people had the possibility to go out to redemption but he also saw from the side of the attribute of judgment

15:27 that the Egyptians were enslaving them and working them so he had to make a clarification in all this mixture to tell the Jewish people that there is no flaw in them, Heaven forbid that they have hope, that in each one there is the light of a portion of G-d above Who are you? You do not know; no one knows who he is Who knows who he is? Can a person come and say Can a person know what a stone is made of?

15:54 A grain of sand — do you know what achievements can be reached? what levels and powers and thoughts As the holy Baal Shem Tov would say, a Jew is like a star from here it looks small, but in the heavens it is huge And what the Satan says — that the moment a person comes close to a true tzaddik What is a true tzaddik? A true tzaddik knows how to recognize the souls and reveal the treasures hidden in them he knows how to bring out the treasure there is in a person which is concealed and sealed up in him, and he can redeem him and raise him from below to above And when the Jewish people were in Egypt what happened, that the sea was split for the Jewish people after everything had closed in on them?

16:35 What did they say? They said song. Where is song said? Song is in the mouth We see from here that every place that had kindness and judgment that is, also judgment, that the Egyptians were chasing them but also kindness, that the sea was split before them so here there was also a connection back to the mouth the Holy One, blessed be He, connected it again That is what King Shlomo says, 'All a man's toil is for his mouth' that the glory of Hashem, blessed be He, be revealed through the creatures that a person knows his level that a person believes and knows that it is in his power to turn the world over to change it; and that he himself, he himself is on a level and in him himself Hashem, blessed be He, rejoices

17:19 delights and loves him, and he has great hope And that is his main war his main work is this way of looking Rather, what Daniel knew: that I must guard the mouth and the main point of guarding the mouth: I do not touch kindness and judgment I look only at the good side there is in me The moment you take meat and milk that is a person who mixes the bad there is in him he takes both bad and good looks at the bad and dwells on it, and does not delight and rejoice in what is in him and does not rejoice in his level, and does not rejoice in his Torah and does not rejoice in his material situation, and he lives like a dead man so he takes meat and eats it with milk

18:00 On the one hand he prays, on the one hand he believes on the one hand he hopes to Hashem — that is the milk in him but on the other hand he takes the meat — all the difficulty, all the judgments and he mixes it, and he makes a mixture of meat and milk And therefore, what the Rebbe of Volodnik says in 'Shaar HaHiskashrus' that there is nothing greater than this, as we explained in the name of the Rebbe of Dinov who says that a person has — the greatest thing a person can have is a gift, that Hashem gives him: a wife and that he merits to find his match, and greater still than that that he merits to find a true tzaddik and a true Rebbe to come close to who can reveal in him all the treasures there are in him

18:37 and can bring them from potential to actual And therefore at the end of the exile, in the footsteps of Mashiach in the end Hashem, blessed be He, will make the light blossom and already everyone will see the light of Hashem, blessed be He and then already everyone will be able to say song they will be able to say song before Hashem, and it will be a new song which we say before the Amidah prayer; we say 'With a new song the redeemed praised Your great Name at the seashore' What is this new song?

19:04 It is the song that six hundred thousand said before Hashem without a mistake all with one mouth It is not like the Hallel; on page 119 of Pesachim the Gemara says that he would say the Hallel and everyone would repeat after him They all said together, 'Then Moshe and the Children of Israel sang' they all said the song; and therefore we say 'With a new song the redeemed praised Your great Name at the seashore' Everyone says a new song — why is it a new song?

19:28 Because it is a song that was said by six hundred thousand, all with one mouth they all said it together, in one clear language; they knew every word with the babies in their mothers' wombs, who could say song they all said a new song together That is called 'With a new song the redeemed praised' that we will merit this level that all the song of everyone will be a new song that the whole Jewish people said song with one mouth And as soon as we say 'a new song' in Shacharis we say 'a new song' and at once join redemption to prayer and then we begin the prayer, the speech and to join redemption to prayer at once And the meaning of joining redemption to prayer is exactly as we explained that a person connects what is in him, connects the good there is in him

20:14 looks — all the time it is looking at the vitality there is in him at the hope there is in him, at what is in him, at his level There is no such thing as coming and saying a Jew is, Heaven forbid, unfit, flawed wicked, worth nothing A person must fight this and know that it is the greatest service of Hashem he must look and reflect on this and think about it, and be in awe of it and fear Hashem with the greatest fear because you are mixing meat and milk you are making this mixture and then, Heaven forbid, you stumble on forbidden food because when you bring the speech out of the mouth then this speech will not be exactly as it should be as you should have said it because you should have said it with awe and love before Hashem

20:58 and now you do not say it as it should be Therefore, may it be His will that the Holy One, blessed be He grant everyone this reflection, this thought that everyone will look, to say, 'For my sake the world was created' to feel that each one for himself is precious and singular and special and there is no lordship and no haughtiness before the Omnipresent, blessed be He Each one is special in his strength, in his reflection in the unique thoughts he has, in his strength As the Yaavetz explains, there can be a person who is weighed as more than a thousand men by just one thought your thought can make you be weighed as When a person goes to a cemetery then he must make the blessing if he has not seen it for thirty days

21:46 he makes the blessing over the cemetery At the tomb of Rabbi Shimon bar Yochai one does not make this blessing Why? Because you also know the number of them all Why? for you say, 'Who knows the number of you all' how will you say at the tomb of Rabbi Shimon, 'Who knows the number of you all' when you also know that he and Rabbi Elazar his son are there But a place that is a cemetery, one must make the blessing because we do not know how many there are; only the Holy One, blessed be He, knows But what is 'Who knows the number of you all'?

22:12 That the Holy One, blessed be He, knows what so-and-so is worth among the Jewish people That is the meaning of 'Who knows the number of you all': how much is it? This one is worth 500 this one is worth 300, this one is worth 1,000, this one is worth 50,000 And that is why we say, 'and Who knows the number of you all' only He knows the number of you all; He knows how much each one of you has of preciousness and worth beyond measure; only Hashem, blessed be He, knows May it be His will that the Holy One, blessed be He, give all of you every abundance and good influences; to pray to Hashem, to ask of Him to always arouse mercy on the soul, a thought about mercy that a person thinks to arouse Hashem's mercy on the soul

23:02 to arouse His mercy The Alter Rebbe explains in the Tanya; in all the chapters you will see that the author of the Tanya tries to separate a person from the forbidden, from the bad and to reveal to him in practice the level of the tzaddik but he does not say that you are a tzaddik You have seen the level of... If only we could be in-between people all the days of our lives to be on the level of an in-between person who has not sinned To speak of a tzaddik — that is a person who has no 'turning from evil' at all no bad thought, a purity of thought without equal He explains that a person must separate from the bad but know your level, know who you are, reflect and it takes so much thought to arouse Hashem's mercy

23:42 mercy on the soul, to arouse mercy on it and how much Hashem, blessed be He, delights and rejoices in each one You know, in this lowly generation to raise the eyes to Heaven after so many years when it is a hard generation, and there are so many tests and everyone strives for holiness, and strives for Torah and strives for prayer, and raises their eyes to Heaven and there is difficulty and there are tests, and within the Torah — and they persevere for this, fortunate are you, Israel; there is nothing higher than this 'This is My firstborn son' — this is My people so Hashem, blessed be He, says He delights and rejoices in every Jew who is lifted into holiness and prays to Him and raises his eyes to Him And who knows how much preciousness there is in each one — who knows?

24:28 It is the fear of fears, most awesome of awesome, most awesome of awesome And not for nothing is evil speech so severe, the most severe because it shows itself in the mouth and, Heaven forbid, it shows that a person disgraces what Hashem, blessed be He, gave the soul, the portion of G-d — in this is the severity May it be His will that we have many good influences and Heavenly help that we merit to see the joyous occasions of everyone to see the joy of everyone to see how everyone rises, blossoms, is elevated, is saved to see salvations for everyone