The Yanuka Rav Shlomo Yehuda-הגאון הינוקא - באירוע י＂ט כסלו המרכזי ומעמד סיום התורה השנתי The Yanuka

6:48 So he prayed for him, and at the very time that he was praying for him, the holy Baal Shem Tov and the Maggid of Mezritch appeared to him from Heaven. Some say that he saw the Baal Shem Tov when he was small, and some say that he did not see the Baal Shem Tov. And at the time he sat in prison, he saw someone walking before his teacher and master, and he had never seen the Baal Shem Tov. So when he saw the Maggid walking behind a certain man of majestic countenance and noble appearance, he understood that this was the Baal Shem Tov, so he immediately stood up.

7:17 And then the Baal Shem Tov asked him: 'Is it true that you speak of me?' And he said to him, 'True.' Then he said to him, 'Say a teaching in my name.' And then he expounded for him 'Forever, Hashem, Your word stands in the heavens' - the new insight stated in Shaar HaYichud VehaEmunah - and he expounded it before him, and the Baal Shem Tov smiled, and he told him that on this very day he would go out of the straits. And at that very moment this whole turn of events was turned around from Heaven, and this miracle happened, and his mochin went out from darkness to light, and there was great joy and great light and freedom in all the worlds, to shine the light of Hashem and to reveal the kingship of Hashem,

7:55 of course through the awesome and immense work that he wrote, and these fifty-three, 'Gan', chapters, which are awesome and exalted, and in them are secrets of secrets and endless halachos that it is possible to come close to Hashem, blessed be He, and how to come close and cleave in the right way, and this is the way to cleave and to make light dwell. Among the greatest disciples of the disciples of the Baal HaTanya, the holy chassidim who were accustomed to serve in holiness, the famous ones, was the holy Gaon Rabbi Shneur Zalman Fritkin, son of Rabbi Shlomo, author of the Toras Chesed of Lublin, the greatest of the disciples of the Tzemach Tzedek, who lit up the whole world of Torah, for there is no book of responsa in which the Toras Chesed of Lublin is not mentioned.

8:37 He was among the greatest disciples of the Tzemach Tzedek, who was close to him and cleaved to him and received all his Torah from him. And also the holy Gaon of Rogatchov, the Rogatchover, Rabbi Yosef Rozin, who was in a wondrous bond of friendship with Rabbi Shalom Dovber, the Rebbe Rashab. The Rebbe Rashab had a very great love for the Rogatchover, a very, very great love between them, which can be seen among the letters, the correspondence they wrote to each other.

9:04 The Rebbe Rashab never used the names of rabbis, and when he would mention them in praise, when he would mention them with reverence, he would mention the Gaon Rabbi Chaim of Brisk, and the Chafetz Chaim, and the Gaon of Rogatchov; he would mention them with awe and reverence, and there was between them love and a very, very great bond. The Rebbe Rashab was the son of the Rebbe Maharash, and from his contemplation he drew down much mercy and compassion into the world, and his way was to reveal the mercy of Hashem, to the point that he was careful not to kill lice and fleas...

9:39 as our teacher the Arizal was careful. The same thing - that is how careful he was not to harm anything at all, and always to reveal compassion and mercy in the world. And he would show a shining face to everyone; whoever came to him, he would show him a shining face. And at the time of a bris milah, his custom was always to lift his eyes to Heaven; he would gaze with his eyes up to Heaven. And so he conducted himself all his days, in holiness and in awe and in joy. And on this day, 19 Kislev, he would make a great celebration, and he would speak in holiness of all the ways and customs of our master the Alter Rebbe, and in this way he would make light dwell.

10:16 The holy Gaon, author of the Divras Shlomo, Rabbi Shlomo of Lutzk, once said that the Arizal wanted a person to reach Heaven, to rise up to Heaven with the Torah, and the holy Baal Shem Tov brought Heaven down and gave it to man, so that everyone could reach that same place from the same place he is in, to come close to Hashem, and to reveal G-dliness from the place he is in, and he will not need to go up to Heaven. And this was his way.

10:43 And also, of course, he revealed and wrote in his awesome works such a revelation of G-dliness in the whole world; whoever just learns and opens and looks will be able to see such a revelation of G-dliness: how to come close to Hashem, blessed be He, and the way and the deed that is to be done in order to come close to Hashem, blessed be He. And of course there are many segulos in this, just in the book itself; and in a few lines that one learns, it is capable of great benefit and repair of the soul, and in all kinds of matters and all kinds of effects, and good influences, and healings, and miracles and wonders, and a good life, and all kinds of good things that flow to a person in the merit of this and through this holy learning.

11:26 There is a very beautiful maamar that the Rebbe Rashab writes in Sefer HaMaamarim 5659, on page 169. The Rebbe Rashab explains that, after all, there is the world of Tohu, chaos, and there is the world of Tikkun, repair, and the lights in the world of Tohu are very great.

11:51 The Rebbe Rashab explains that the contemplation of the great lights that are revealed there cannot be spread out and drawn down into vessels, because the mochin would not rule over the middos, and because these middos could not act on them; so in effect there came to be an abundance of light, and these vessels broke, and so in effect it fell, and in effect it is the same result that we contemplate today in this world, which is called the world of Tikkun.

12:22 And so too our master the Alter Rebbe explains in Torah Or, in Parshas Bereishis, in chapter 24. He explains that the abundance of light that was in the world of Tohu in effect caused that through it there would be the breaking of the vessels. Therefore in the book of Vayikra, in chapter 37, he also writes about this, that the abundance of light over the vessels, which could not contain the abundance of light in the world of Tohu - through this it was caused that the vessels broke from Beriah, Yetzirah, Asiyah, and were scattered there, until they reached the world of Tikkun.

12:52 And so in the world of Tohu, where the abundance is beyond measure, it cannot contract itself; that is, in the world of Tohu, chesed is without limit, and gevurah - they are without limit, and the light flows without limits and without contraction, and it cannot be spread out and contracted into middos, because the vessels are too small to contain this immense G-dly light that is revealed in them. And precisely at this time, when there is revealed this light that is revealed in small vessels, in vessels for contraction, it is revealed only in the world of Tikkun.

13:24 The world of Tikkun: through our preparing vessels, we can receive the great light that flows from the world of Tohu. And this, in effect, is the unification and the service in this world: that here there is a greater abundance of vessels, and therefore there is a hiding of the Face, and concealment, and the immense light that flows from the world of Tohu is not revealed. And so he writes in Torah Or, in Parshas Shemos, in chapter 51, he writes there that Chanoch and Moshe - their souls were from the world of Tohu.

13:55 And so, because Chanoch and Moshe - their souls were from the world of Tohu, from the highest place - their lights were very great. And so it says of Chanoch, 'And Chanoch walked with G-d'; that is, the Alter Rebbe explains, he already walked in the world of Tohu; that he was in the world of Tohu, he drew from there. And so Moshe Rabbeinu - it says, through him the Jewish people were redeemed: the Holy One, blessed be He, sent his soul from the world of Tohu so that through this, through him, the Jewish people would be redeemed.

14:20 And so it is written, 'I drew him from the water'; 'I drew him' - this is a hint to the world of Tohu, that Moshe Rabbeinu was drawn from there. And so he explains that because these souls came from the world of Tohu, these souls have the power to bring about such a great revelation of G-dliness, to the point that they can reveal G-dliness and cause nullification before the G-dly revelation. These are souls that have the power to reveal Hashem, blessed be He, so very much, to the point that they can cause the created beings to be nullified before Hashem, blessed be He.

14:51 And because they have the power to cause the created beings to be nullified before Hashem, blessed be He, through this is the hint that those souls are souls from the world of Tohu. And so he explains there that this was the soul of Chanoch, and this was the soul of the Ra'aya Meheimna, the Faithful Shepherd, and therefore Moshe Rabbeinu went immediately to redeem the Jewish people, because that was the quarry from which his soul was hewn. And so because of this and through this he drew to bring about those levels and qualities.

15:15 And one must understand and contemplate these things: the very point that everyone, the whole world, asks: how is it, and what, and through what have we gone from bad to worse, and come to this exile for so long, and see and suffer so many afflictions and ordeals? But the explanation is simple: it is because there is no faith in the Sages, for the Sages are the great ones who can reveal the light that rolls down and descends from the world of Tohu to the world of Tikkun, and connect between them and create the unity between the vessels and the light.

15:56 And this is only through faith in the Sages, because the more faith in the Sages there is, through this the light will increase into the vessel. But when there is no faith in the Sages, and there is a flaw in faith in the Sages, and disgrace of the Sages, through this, in effect, comes the force and the length of the bad and bitter exile, and all the troubles and all the ordeals are revealed and come down from there, because the only way to reveal the light is through the vessels, and the Sages are the ones who build the vessels.

16:29 That is why Reish Lakish would review forty times before he went into the shiur to learn Torah from Rabbi Yochanan; he would review forty times - in Tractate Taanis, page 8a. The forty times that he would review were not in order to review for himself; they were in order to build the vessels for the Torah of his teacher and master, so that he could continue to reveal it. And in Bava Kamma, page 117a: all that Rabbi Yochanan reviewed - as Rashi explains, that Reish Lakish would review the learning for the students so that they could receive the Torah, so that they could understand it, the Torah of their teacher and master, Rabbi Yochanan, through his reviewing the Torah.

17:04 And so in Bava Metzia, page 84a, that he would dispute with him with twenty-four questions, that he would go over with him all those disputes they had between them - all this was in order to reveal these vessels and to draw the light from the world of Tohu into those vessels. That is why, once, when they asked Rabbi Levi Yitzchak of Berditchev, 'By what did you, the holy disciples of the Maggid, merit that you had miracles and wonders, signs and marvels, and how did you merit to receive so much from your Rebbe?'

17:33 Rabbi Levi Yitzchak explained to them that we, from the sound of the Maggid's stick, when we would hear its noise as he was approaching, great fear and dread would fall upon us, and from this holy sound, from this we merited all the levels and the influences and the attainments. All this was between them: he, Rabbi Levi Yitzchak, and the Alter Rebbe were together under the table when they heard the knocks of the stick that would knock at the time the Maggid would arrive; trembling and sweat would fall upon them, and from this great fear, from this, he and the Alter Rebbe merited so many virtues and levels beyond measure, and from this their Torah and their power were made.

18:11 So he once expressed himself: from the holy sound and from the awe they had of their teacher and master. This contemplation of a sage, this contemplation of the thought, that the Sages teach us to learn the Torah in awe - in Tractate Shabbos, page 30b, Rav Giddel said in the name of Rav: any Torah scholar who sits before his teacher and his lips do not drip with myrrh - the meaning of 'will be scorched', which the Gemara says, what is 'will be scorched'? That fear does not fall upon him.

18:40 He needs fear and dread to fall upon him. The meaning of fear and dread is not that a person, Heaven forbid, should faint or not live in the world, rather the meaning is that fear and awe should fall upon him, that he understand: what am I learning the Torah for from my teacher and master who teaches me Torah? The meaning of the Torah is to bring us from one thing to its opposite, to change the created beings, to change reality, to reveal G-dliness - that is the whole purpose of learning Torah.

19:07 And the more the lights in the world increase and are revealed, and the more fear of Hashem, through this one comes ever closer and closer to Hashem, blessed be He. That is why the Rambam ruled in Hilchos Talmud Torah, chapter 4 - it is nine paragraphs that the Rambam listed on how to learn the Torah and how to teach the Torah - and the more one attains the level and comes closer, so the more a person will understand how to learn the Torah, for the teacher must bring him to dread, to awe, so that the more he attains, the more he will contemplate and receive.

19:40 That is why the Shulchan Aruch ruled in Yoreh Deah, siman 246, se'if 11, that a Torah scholar who sits - he teaches him with awe; this awe is so that he will hurry to receive the words; he will hurry to hear them, he will hurry to receive them, he will hurry to understand them. This awe is so that he will be able to receive these words, and they will be of benefit to him, and they will be a help to him, they will be an aid to him, for the more he receives and the more careful he is, so through this he will merit lofty levels beyond measure.

20:07 And for this, all the simanim in the Shulchan Aruch, in simanim 242 and 243 and 244 and 245 and 246, all the laws of teachers, the laws of Torah study, are so that there are the vessels of how to learn the Torah. When one learns the Torah without its vessels, the light cannot be revealed from above to below. The more one learns the Torah with vessels and with preparation, then through this more honor of Heaven is revealed and increased, there comes to be more fear of Hashem, and people fear Hashem more, when they learn what our purpose is in this world in learning Torah, that we see so much darkness and see so much exile, and try to change it from one thing to its opposite, and to reveal the kingship of Hashem.

20:49 And the whole aim and all the learning that whatever a person will try to do in this world, to contemplate - it is only and solely through the Sages. Let us look and think in our minds how many times the holy Torah teaches us that the way to come close to Hashem is only through the Sages. As we hear and learn and try to understand, we see that wherever we go, everything that people have contemplated, they will see that the one who stands behind it is the word of a Torah scholar.

21:17 Everything that is done is only and solely through the Sages, who ruled for us and gave us the Torah, and we must hear and listen to their words, for through this the exile will end, and through this we will be able to merit the light of the geulah, through this we will be able to merit wholeness, and through this we will be able to merit the Tikkun of the soul. And all the contemplation and the flow of influence rolls on and branches out, all of it onto the same thing.

21:42 When we actually look, we can see it in an important matter that astounds the mind, which is written in chapter 34 of Avos deRabbi Nosson, about the whole matter of the dots that are said over 'the Ark', in Tractate Bechoros, page 4a, that on 'the Ark' there was dotting, this dotting that was made there. In fact, in Avos deRabbi Nosson, chapter 34, it is written there that it was Ezra the Scribe who made this dotting.

22:10 And Ezra says that even if Eliyahu the prophet comes and asks me why I did so, then I will show him. That is, Ezra the Scribe explains that he is the one who made the dots and the letters in the Sefer Torah. And in Tractate Bava Kamma, page 82, of the enactments that Ezra the Scribe enacted for them, so he is the one who made the enactments. And the more they contemplate, they will see that all the details and the important things that we keep come only and solely from emunas chachamim, faith in the Sages.

22:36 To think about and contemplate: in Tractate Gittin, page 4, on the dispute of Rabbi Elazar and Rabbi Meir, whether the witnesses must sign the get, the bill of divorce, or whether it is enough that witnesses are just present when the get is handed over for there to be a divorce. For the thing that the whole world of Torah and Judaism is built on, an everlasting edifice and living, enduring offspring, is through chuppah and kiddushin, holiness and purity. And when there are no witnesses, there cannot actually be a separation through this, because the witnesses are the ones who must be there at the time of the get, so that the matter has force and acceptance.

23:08 So when one contemplates and thinks and sees how much an enactment of the Sages has consequences for each and every thing... And in Tractate Gittin, page 32, about an agent: that one cannot notify the agent, rather one must notify the agent himself, and not people who will notify the agent, in order to be able to cancel that handing over. So one must notify the agent himself, and not people who would be messengers to notify the agent, and through that it would not take effect.

23:32 That is, all of this is only by force of the authority of the Sages. Rabbi Yochanan ben Gudgeda, of whom they say that he knew how many drops there are in the water, how many drops there are in the sea, and the greatness of his wisdom, which was beyond measure. And in the Yerushalmi, Terumos, chapter 1, it is written that his children and his grandchildren were deaf and mute and could not speak anything at all.

23:57 And Rebbi HaKadosh asked for mercy for him and prayed for him, and afterwards they saw that they simply opened their mouths and knew the whole Torah. They knew everything, all six orders of the Mishnah, all the orders. They knew everything, those sons and grandsons of Rabbi Yochanan ben Gudgeda, who was also a Levite. He was one of those who opened the gates of the Temple, in the Tosefta, Tractate Shekalim, chapter 2, mishnah 13; there it is written that he would open the gates of the Temple, and he was on a great and awesome level.

24:22 But the more one contemplates, one looks to see the consequence and the gravity of the force of the Sages' enactment on every consequence that we have, to this very day, that all of this very day is only and solely through them and their enactment. The matter of music: in Tractate Sotah, page 48a, in Tractate Gittin, page 7, according to the words of Tosafos, who said that today it is forbidden to use musical instruments and forbidden to listen to musical instruments, and one cannot use musical instruments today, even singing with the mouth, according to the Rambam in chapter 5, halachah 14, in the Laws of Fasts.

24:56 The Rambam rules that it is forbidden to use even singing with the mouth over wine, and so too the Shulchan Aruch ruled, in siman 560, se'if 3. So it was ruled as halachah, that in practice there is no possibility to use musical instruments since the time of the destruction of the Beis HaMikdash. There is no permission at all. On what do people rely and lean? On Rabbeinu the Meiri, on Gittin, page 7, where the Meiri explains and brings a new insight that any song that is of licentiousness, and any song that has no praise and glory for Hashem, blessed be He, that is a song and a tune which is forbidden.

25:24 But any tune and song that is for the honor of Hashem, blessed be He, and especially as in this generation there are illnesses of the soul, and today, when we find ourselves in a very difficult generation, where the illnesses of the soul are so great and strong that they cannot be measured, and people strive to use and to contemplate and to think what the way is to come close to Hashem, and of course through the power of the niggun, as the Alter Rebbe said, that by the power of the niggun one can get out of the deepest mud and reach the loftiest levels and heights that one can contemplate and reach, through the wisdom of music.

25:55 How particular he was, and how important... And so there were so many niggunim there: a niggun of Rabbi Aharon of Strashelye, and Rabbi Yaakov Mordechai of Poldova, and the Alter Rebbe himself, who composed so many niggunim. But the niggun that is made for the sake of Heaven, and that is in contemplation for the honor of Hashem and in song for the honor of Hashem, and has a purpose and is within a mitzvah, then in practice that song is permitted, and not a song of licentiousness and revelry.

26:22 That is in fact what the Meiri explains about this, as the Rama brought in practice. But in that same contemplation, whoever contemplated and looked will see that the more one contemplates and thinks about the beginning, and about niggun, about every holy thing, that their root is from the words of the Sages, which we cannot do... 'Make a safeguard for My safeguard,' the Sages learned in Tractate Yevamos, page 21a, that in practice the Jewish people have no permission at all to annul enactments.

26:47 We have enactments and there are decrees; there are enactments and decrees. There is a distinction between enactments and decrees, that enactments and decrees cannot be annulled if they spread throughout all the Jewish people. If enactments and decrees spread through all the Jewish people, then all the Jewish people are obligated to keep them. Whatever enactments and decrees spread throughout all the Jewish dispersions belong to the whole Jewish people, and no one can annul them, not an enactment, not a decree, nothing at all.

27:13 And there is a dispute among the Rishonim, between the Rosh and the Rambam, and the Raavad, whether one can annul a decree whose reason has lapsed, whether it can be annulled or not. So there are the Responsa of the Rosh, klal 2, siman 8, where it speaks of a tallis of linen, whether it is permitted to annul it, and what can be done because of a decree, in order to make something new. So he explains that in practice, if there is no reason for the decree and its law has lapsed, then one can annul the decree.

27:37 And in the view of the Raavad, both a decree and an enactment can be annulled if the reason has lapsed. And the Rambam in fact, in... in chapter 2, halachah 2, the Rambam does not distinguish between them. The Rambam says that the law of decrees and the law of enactments are the same law, so that it will not help, what the Raavad holds, that both can be annulled. But with every thought and contemplation that we think, that the Sages were able to do and to annul, for example, like the mitzvah of blowing the shofar, as the Ritva brought in Tractate Rosh Hashanah, on page 32, that one can annul, make an annulment, uproot a matter of the Torah, and annul the blowing of the shofar, doing it by 'sit and do not act' or by 'arise and act', in practice,

28:14 that one can do something as a ruling for the hour, and as a ruling for the hour it can be done by 'arise and act', as Rabbeinu the Meiri learned in Tractate Yevamos, page 89b. So the Meiri learned. Or what one can do with a matter in practice: that if something from the Torah is permitted, then one cannot forbid it. So is the view of the Taz, so is the view of many Rishonim: one cannot make this thing forbidden, one cannot be stringent. But in the view of Rabbeinu the Ritva, in Bava Metzia, page 70, the Ritva says that it can be done, and the Sages can indeed forbid things as they see fit in their eyes.

28:44 And so the thinking and the thought go around over the whole Torah; one can go around and contemplate how the whole Torah is full of the fences and boundaries of the Sages, and nothing goes out and nothing comes in without the word of the Sages. And all the Torah that we keep is only and solely faith in the Sages, and if there is a flaw in faith in the Sages, there is no connection to the Holy One, blessed be He, no connection to the Torah, and that person cannot come close to Hashem, blessed be He, in anything in the world.

29:11 For the only way to make light dwell and to receive all the lights is only and solely according to his words, what emerges from his words: that there be a revelation and a Tikkun, in practice, of the thought of the World of Tikkun together with the World of Tohu, that the vessels be completed from the World of Tohu, that they flow above together, and then in practice the mochin, the intellect, will be over the middos, the emotions, and through this there will be the complete Tikkun.

29:36 It is known that there was a time when so many troubles passed over the Jewish people; it was in the time of the Savoraim, the Rabbanan Savorai. Everyone knows that the Rabbanan Savorai showed self-sacrifice for the Torah. And Rav Sherira Gaon writes that the reason they are called Rabbanan Savorai is because they learned the Torah with self-sacrifice and added nothing of their own to the Torah, nothing at all; they only guarded correct reasonings, sevaros, and good reasons for the Torah, and because of that they are called Rabbanan Savorai; that is their reason.

30:10 And in Mevo She'arim, Gate 6, he writes there at the beginning, he writes that all their Torah, and all that they revealed in the world, and all that they carried on in the world of the Sages, and all that the Rabbanan Savorai revealed to us, was so that we, in practice, could continue the Torah; and they showed the self-sacrifice that at the time when the Torah was about to be forgotten from the Jewish people, they went and upheld it and sacrificed themselves for it, to keep it and guard it and learn it with self-sacrifice.

30:41 And by this merit we live. And Rabbi Shmuel HaNagid writes at the end of Klalei HaTalmud, at the end of Tractate Berachos, he writes: 'And the one who asked it - what was he asking?' This whole expression that is in the Shas appears several times: in Tractate Kesubos, page 16, and in Niddah, page 64, and in Yevamos, page 72, and in Yoma, page 30b. It is here several times in the Shas: 'And the one who asked it - what was he asking?' That several times it is said in the Shas, in the Talmud, that this is in fact the Rabbanan Savorai; they are the ones who said it, and it was repeated and taught again so many times, for this.

31:09 And all this contemplation was only and solely for one thought that they had: to continue the Torah, so that it is never forgotten, forever and ever, that all the power of their Torah and all the power of their thought will never leave the Jewish people. And they sacrificed themselves for this; they handed down this self-sacrifice for all generations. In siman 423, se'if 3, there is a reason in the Beis Yosef for saying Shema Yisrael which we say in Musaf.

31:37 But Rabbeinu Maran the Chida, in Shiurei Berachah, writes in siman 286, se'if katan 1, he writes there that the reason that we say Shema Yisrael in Musaf is a reason that never lapsed: that at that time there was a decree on the Jewish people that they decreed they must not say Shema Yisrael, and the Sages came and stood up with an enactment, that they all sat and thought and said: if we now say Shema Yisrael in the prayer - they cannot say it in the prayer; they were prevented from saying Shema Yisrael.

32:09 They rose and enacted it in the Musaf prayer. After the decree was annulled, they came and wanted to make this clear; the Sages rose and left this reason and the saying of Shema Yisrael in the Musaf prayer, so that there be a remembrance for the generations, that everyone would contemplate and remember that only and solely through this, only and solely through saying Shema Yisrael, when they lift their eyes to Heaven, will they be able to merit the geulah, that this will be the sign and the last time before the coming of Mashiach, and the time for the coming of the geulah, at the time that they can receive the light that the Sages gave, the light that they gave us in order to come close to Hashem, blessed be He, which is only through them,

32:48 only in the Torah, through this. As is written in the Zohar, Rabbi Shimon bar Yochai says, he gives a hint to this: that to Moshe Rabbeinu, Hashem, blessed be He, revealed Himself in the bush, and Hashem, blessed be He, revealed Himself to him in the bush, that Moshe Rabbeinu went and he saw a mountain, and on this mountain he saw it full of birds, and when he reached those birds, all those birds scattered from side to side, and nothing at all remained of them. And inside this bush burning with fire he saw this vision, and there were seven kinds of shades of fire; fire has all kinds of colors, there is purple and blue, and only several kinds of fire.

33:23 And Rabbi Shimon writes in Tikkun 12 and in Tikkun 8, twice he writes, that Hashem, blessed be He, showed him the Beis HaMikdash that was to be built by flesh and blood, and he saw how it was destroyed. And after that Hashem, blessed be He, showed him the Beis HaMikdash that He, blessed be He, is destined to build, and this Beis HaMikdash will never be destroyed; it is the third Beis HaMikdash. So Hashem, blessed be He, showed Moshe. And Hashem, blessed be He, also showed Moshe that when the Jewish people left Egypt, He wanted to give them the Beis HaMikdash right away; right when they left, the Beis HaMikdash was supposed to come down for them.

33:56 So writes Rabbi Shimon in the Zohar, Pinchas, page 221a: He wanted to bring the Beis HaMikdash down to them from Heaven, straight to the geulah, right away, without any exile and without any hindrance, with the clouds of Heaven, with the revelation of the Kingship of Hashem, blessed be He. And of course, because of our many sins, that matter was put off, and we could not merit to receive this Beis HaMikdash, which is the Third House that was supposed to come down. But He is destined - that same House that He is destined to bring out for them, that He gave at the Exodus from Egypt, it is the Third House that is destined to be built for the Jewish people.

34:25 So explains Rabbi Shimon bar Yochai. And because of this, that we may merit: the more we prepare the vessels and contemplate, we will be able to receive them; through this - it will come down. And Rabbi Shimon explains in Tikkun 21 that this third Beis HaMikdash is made entirely of precious stones and pearls, and all the works of Creation will be pictured on it, all the work of Creation, all that is in the work of Creation, all of creation will be engraved and pictured on this entire Beis HaMikdash, this third Beis HaMikdash, which everyone will see eye to eye.

34:57 And Rabbi Shimon explains in the Zohar, Mishpatim, page 108a, that 'no eye has seen, O G-d, besides You', that even angels will not be able to look at the third Beis HaMikdash; 'dread and fear will fall upon them', they will not be able to see the third Beis HaMikdash from the fear and the great awe and the terrible dread and the lights revealed in it, for then it is understood, for the great light that flows from the World of Tohu and from the World of Tikkun will unite, and then in practice all the lights will flow down, and they will not, in practice, be able to do anything, and then 'all evildoers will be scattered'.

35:25 And in the Zohar, Pekudei, page 240b, Rabbi Shimon says that 'He will swallow up death forever, and the L-rd G-d will wipe away tears from every face' - this is only at the time when the Beis HaMikdash will be built. At the time the Beis HaMikdash is built, the Holy One, blessed be He, will wipe the Sitra Achra out of the world, and they will no longer have power to rule, forever and ever. That's it, the Sitra Achra is finished, no more, no more... 'all evildoers will be scattered'. This is only and solely when the third Beis HaMikdash is built because at the time when the third Beis HaMikdash is built at that time all the workers of iniquity will be scattered and then they will have no power or rule at all Because when the Beis HaMikdash was destroyed

36:01 the Beis HaMikdash that was destroyed, that had stood there were then great and very awesome lights and the vessels shattered because we did not have the vessels to contain them Baseless hatred - in Tractate Yoma, page 9b the Sages teach that baseless hatred destroyed the Beis HaMikdash baseless hatred - these are the vessels that shatter the lashon hara that there is, the baseless hatred that there is these are the things that lose the lights for the redemption these are the vessels that break at the moment a person speaks The Rebbe Rashab explains: it did not happen only in the shattering of the vessels rather the vessels separate and shatter, from Beriah to Yetzirah to Asiyah until they come down the chain and they are revealed in the World of Tikkun, and the vessels are shattered

36:40 it is impossible to form a vessel from them and make a new light with them and only by our actually preparing the vessels among ourselves love and unity and faith in the Sages these are the vessels that are built anew because it is impossible to build a vessel without faith in the Sages for the whole way of our Torah, and all our Torah, revolves around faith in the Sages And when a person hurts and shames and pains the Jewish people and speaks lashon hara about the Jewish people he damages the tefillin of the Holy One, blessed be He as it is said of them, 'Israel, in whom I take glory' for Hashem, blessed be He, puts on tefillin so how can someone - and who is he who can blemish the tefillin of the King, of Hashem, blessed be He

37:18 and not reveal the kingship of Hashem, which rules over all Therefore Rabbi Shimon bar Yochai says Rabbi Shimon says in the Zohar, Shelach Lecha, page 173b at the end Rabbi Shimon says that the Holy One, blessed be He, says to Avraham Avinu 'Arise, Avraham Avinu' The Holy One, blessed be He, tells him: arise I am going to give reward to your children who suffered in this bitter exile for all the sorrow they suffered, for all the pain they suffered I am waking you so that you rise and see all that I am going to do and all the wonders that I will do That is why Yaakov Avinu put it off, did not want to receive the blessings, nothing he knew that he was keeping it for another time for the final end, for the end, for the final time

37:59 Because all the tzaddikim and the Sages we have had in all the generations they built vessels, they built the vessels for those Sages who would come after them because they knew that the Sages who would come after them would understand in their Torah what they wanted in this world And because they knew that the Sages who would understand would plant in their Torah what they wanted so it passed from generation to generation - this is the handing down of the Torah And by preparing these vessels and by contemplating these vessels this is the power and the light to bring the redemption that is, the more we contemplate and the more we rejoice and the deeper we go into this, that we will love one another and give life to one another and help one another - we will be part of the holy people

38:40 But one who takes himself out of the Jewish people and does not know how to value the other and does not know how to respect the other and does not know how to give light and hope to his fellow then he breaks his own vessels he breaks the vessels of all the greatest Sages in all the generations because he despises the Torah So this is: 'What is hateful to you, do not do to your fellow' for the whole matter of the Torah is on one foot that is, it is one vessel vessels that are built only and solely through unity and through baseless love And for this reason the Alter Rebbe, many, many times...

39:13 and the Rebbe Maharash also mentions it, and the Rebbe Rashab too and also the Rebbe Rayatz in Sefer HaMaamarim 5682, and more on the matter of unity and love of fellows with devotion, with joy, toward unity for these are the things that can bring us the redemption these are the things that can bring about for us all good, and from all good these are the ways with which one can acquire not only this world but the World to Come and not only the World to Come but also this world and also the redemption And may it be His will that Hashem, blessed be He, grant us that we merit unity, that we merit baseless love that we merit to be bound to the redemption that we merit to love Hashem, blessed be He, with all our heart

39:56 that we merit to be in love with Hashem, blessed be He that the heart will burn toward Him, may He be blessed that we merit that this love be revealed within all the cavities of the heart in all the chambers of the heart, and to the sitra achra in the left cavity and to merit the revelation of G-dliness to the G-dly soul that it rise and grow strong and rise higher with greater dignity and greater strength, to merit the complete redemption and the building of our Beis HaMikdash and our Master, the Creator, blessed be He, our King at our head - amen and amen - The entire Torah, the revealed and the hidden the book of the Tanya and Likkutei Torah and the books of Chassidus and the maamarim of Chassidus, and Sifra and Sifrei, all parts of the Torah

40:38 And now, at this auspicious time, we ask that the Rav dedicate the siyum of the entire Torah to the merit of all those present here they and all their households, and for the salvation of all the Jewish people and especially those who live in the Holy Land who at this time need a great salvation that the Holy One, blessed be He, remember us with salvation and mercy with visible and revealed good, on the Festival of Redemption that we already merit the true and complete redemption, soon And now, at the event of the siyum of the entire Torah by the Rav, shlita immediately afterward we will be privileged to have a set of niggunim in which the Rav will sing the holy niggunim of the Alter Rebbe and our Rebbes, our leaders - Rabbi Yehoshua ben Levi said

41:34 In the future the Holy One, blessed be He, will give as an inheritance to each and every tzaddik three hundred and ten worlds as it says, 'To give those who love Me an inheritance of yesh, and I will fill their treasuries' Rabbi Shimon ben Chalafta said the Holy One, blessed be He, found no vessel that holds blessing for Israel except peace as it says, 'Hashem will give strength to His people, Hashem will bless His people with peace' We will return to you, Tractate Uktzin, and all six orders of the Mishnah It was taught in the school of Eliyahu: whoever studies halachos every day is assured that he is destined for the World to Come, as it says, 'The ways of the world are his' - do not read 'ways' but 'laws'. We will return to you, Tractate Niddah, and all of the Talmud

42:04 The Sages and the prophets did not long for the days of Mashiach in order to rule over the whole world, nor to rule over the non-Jews, nor to be exalted by the nations, nor to eat, drink and rejoice, but to be free for the Torah and its wisdom, with no one to oppress or disturb them, so that they merit the World to Come, as we explained in the Laws of Teshuvah. And at that time there will be neither famine nor war, nor jealousy and rivalry for the good will flow in abundance and all delicacies will be as common as dust, and the whole world will be occupied only with knowing Hashem; therefore Israel will be great sages and know hidden things and they will grasp the knowledge of their Creator as far as human power allows, as it says, 'For the earth will be full of the knowledge of Hashem as the waters cover the sea'

42:42 We will return to you, without a vow, on all the siyumim: the book Mishneh Torah by Rabbi Moshe ben Maimon and the Shulchan Aruch and the Torah, Prophets and Writings We will return to you, Torah, Prophets and Writings, their midrashim and commentaries, the six orders of the Mishnah, the Babylonian Talmud and the minor tractates, the Mishneh Torah of Rabbi Moshe We will return to you and you will return to us; our mind is on you and your mind is on us; we will not forget you and you will not forget us, not in this world and not in the World to Come May it be Your will, Hashem our G-d and G-d of our fathers, that Your Torah be our occupation in this world and that it be with us in the World to Come. Chanina bar Pappa, Rami bar Pappa

43:12 Nachman bar Pappa, Achai bar Pappa, Abba Mari bar Pappa, Rafram bar Pappa, Rechish bar Pappa, Surchav bar Pappa, Adda bar Pappa, Daru bar Pappa. Please make pleasant, Hashem our G-d, the words of Your Torah in our mouths and in the mouths of Your people, the House of Israel. And may we and our descendants and the descendants of Your people, the House of Israel, all of us know Your Name and study Your Torah for its own sake. 'Your commandments make me wiser than my enemies, for they are ever with me.' 'Let my heart be perfect in Your statutes, so that I not be ashamed.' 'I will never forget Your precepts, for with them You have given me life.' 'Blessed are You, Hashem, teach me Your statutes.' Amen, selah, forever We give thanks before You, Hashem our G-d and G-d of our fathers, that You placed our portion among those who sit in the study hall

43:41 and did not place our portion among those who sit on street corners; for we rise early and they rise early we rise early for words of Torah, and they rise early for idle matters we toil and they toil; we toil and receive reward, and they toil and do not receive reward we run and they run; we run to the World to Come, and they run to the pit of destruction, as it says, 'And You, G-d, will bring them down to the pit of destruction; men of bloodshed and [unclear]; and I will trust in You.' May it be Your will, Hashem my G-d, just as You have helped me complete these holy books, so may You help me begin other tractates and holy books and complete them, to learn and to teach, and grant all of us to keep, do and fulfill all the words of the study of Your Torah with love,

44:15 and may the merit of all the Tannaim and Amoraim and Torah scholars stand for us and for all Your people Israel wherever they are in the world, and for all the soldiers at all the borders, and for all the hostages, that they return speedily to the Holy Land and guard all Your people Israel wherever they are in the world and abolish all illnesses and all plagues and all wars and all baseless hatred from the world draw down mercy and complete kindness and good things and much abundance, and baseless love among all Your people Israel and may this Torah not depart from our mouths and from the mouths of our children and our children's children forever, and may it be fulfilled in us: 'When you walk, it will lead you; when you lie down, it will guard you; and when you awake, it will speak with you'

44:53 'For through me your days will be increased, and years of life will be added to you' 'Length of days is in her right hand; in her left, riches and honor' 'Hashem will give strength to His people, Hashem will bless His people with peace' The joy of the siyum belongs to everyone, to all the Jewish people not in order to receive reward not in this world and not in the World to Come With your permission, gentlemen: Blessed are You, Hashem our G-d, King of the universe, who creates the fruit of the vine. Amen The Festival of Redemption, and joy Kaddish Magnified and sanctified be His great Name - amen - in the world that He will renew, reviving the dead and raising them up to eternal life, building the city of Jerusalem and completing His Sanctuary within it, [unclear], and restoring the service of Heaven

45:52 to its place, in its splendor and glory; may He reign in His kingship and glory, cause His redemption to sprout and bring near His Mashiach - amen - in your lifetime and in your days and in the lifetime of all the House of Israel, speedily and soon; and say amen May His great Name be blessed forever and ever. Blessed and praised, glorified, exalted, extolled, honored, elevated and lauded be the Name of the Holy One, blessed be He, beyond all the blessings and songs, praises and consolations that are uttered in the world; and say amen Upon Israel and upon our Rabbis and their students and all the students of their students, who engage in the holy Torah, here and in every place, may there be for us and for them peace, grace, kindness and mercy from before their Father in Heaven, and say amen

46:28 May there be abundant peace from Heaven, life, [unclear], salvation and consolation, deliverance, healing, redemption, forgiveness, atonement, relief and rescue, for us and for all His people Israel, and say amen. He who makes peace in His heights, may He in His mercy make peace upon us and upon all His people Israel, and say amen. - Now we will be privileged to hear holy niggunim As is known, the Alter Rebbe, whose redemption this is, said that he brought teachings and niggunim into the world and the niggun of the Alter Rebbe is the pen of the soul as the Alter Rebbe said And we will be privileged that the Rav will sing for us sing in the manner of a Chassidic farbrengen together, 'when brothers dwell together in unity' The first niggun will be the Niggun of the Four Stanzas

47:16 of the Alter Rebbe, the holy niggun that Jews and Chassidim have been accustomed to sing on this holy day the day of 19 Kislev, and after that more holy niggunim of our Rebbes, our leaders, the leaders of Chabad through the generations So we ask the audience to sit and to join in the holy niggunim the Rav will sing A niggun directed toward the soul.

50:31 The first part of the niggun is directed to the place where the soul was hewn, beneath the Throne of Glory, the second part is directed to the place where the soul is now, in this world, and the third part is directed to the time when the soul is reunited back beneath the Throne of Glory, and this is the Shamil niggun that the Rav just sang, Now the niggun 'Keili Atah', 'Keili Atah V'odeka' - it is one of the ten holy niggunim of the Alter Rebbe.

51:09 Thank you, and [unclear]. We ask you to sit, the audience is asked to respect the occasion, please be seated, and now we ask his honor, the holiness of the Admor, Rabbi Shlomo Busso, grandson and beloved one of his honor, the holiness of the Baba Sali, our master Yisrael Abuchatzeira, may the memory of the holy tzaddik be a blessing, for well known far and wide is the special soul bond of the Baba Sali with the Rebbe, the leader of our generation, and his bond with Chassidus, and we will ask his grandson, Rav Busso, to say some words in honor of the Festival of Redemption, short words.

1:28:17 The audience is asked to sit. Please, sit. Please sit, everyone take his place. Rav Busso, please. - Gentlemen, my masters, this great, holy and special day for all the Jewish people, it is not for nothing that the day of release and redemption is right next to the yahrzeit of the Maggid of Mezritch, and it is simply known that the Saba Kadisha had a special bond, and in the most sensitive matters they were in contact with the Rebbe, it was altogether [unclear] of Chassidus.

1:29:02 Once he left a place because it was lacking in honor for the Baal Shem Tov. It was rooted from long ago, and [unclear] in the chain of Abuchatzeira. And how special it is that the Gaon, the master of Torah, at this event granted us the siyum of the entire Torah and revealed a handbreadth of his knowledge, also in the inner dimension of the Torah.

1:29:26 [unclear] - and know this, it is only revealing one handbreadth and covering ten handbreadths, and we are moved all over again. There are really only a few minutes to speak; I don't want to go on long, and people are tired. I just want to tell you: being at such a siyum - as the host Rav defined it earlier, that it is historic - it is not so well known. The idea is that whoever is present at a siyum has an aspect as if he himself completed it, and the hint is in the letters of 'siyum': samech is 60, and its filling is also 60, and the same with yud and mem.

1:29:57 But seemingly we need to understand what this means. One toils, for years - as once I happened to be in Givat Ze'ev, in Givat Ze'ev, at night, Friday night, I came to say Tehillim [unclear], and I saw a young man who took a shtender and put it on his chair, and was learning Torah with such sweetness, every word, every Rashi. Real sweetness. Why do I say this? Because some time later they called me one Motzaei Shabbos like that to come to a siyum. What, am I [unclear] to siyumim?

1:30:24 That's no siyum. A siyum of what he did, a siyum of what he did. They said it - this young man whom you heard, he finished all [unclear], oh - such a siyum I want to be at. And at that time I again went over the question myself, and in the merit of this special siyum I think one can understand what it means that being at a siyum is as if he completed it. You know, exactly that same week it was publicized that some artwork was sold, a painting by some Picasso [unclear], for 465 million dollars.

1:30:56 It's no joke; as long as there are madmen who buy, that's what it will be worth. Not everyone is privileged and can [unclear] such a thing, so they also make a lithograph. It is a reproduction, an imitation of that painting, it is for people who cannot afford it. But it is so real that many forgers stole from museums and put a lithograph in its place, and experts could hardly tell.

1:31:21 This, by the way, is the world of falsehood. You know, those who buy their wives diamonds worth millions, do you think they walk around with them in the street? Why, they would need an army to guard them. There is also an imitation; they walk around with the imitations. The problem that came out is that even when they are at home and [unclear], they put on the imitation. Why? It's prettier? But the point is this: all those who cannot afford to buy the art, but they love art - to distinguish it from what is holy, right - so they buy the imitation, but with this they express the longing and the appreciation, but they buy it.

1:31:58 But 'when will it come to my hand so I can fulfill it' - to buy the real thing, right? Gentlemen, when one is at some siyum, nobody comes [unclear], [unclear] a house or something. A siyum, all in all, is moving, and a person comes to see, and it awakens within him: [unclear], and I too will merit to complete. So usually it may be that this desire and this longing and this opening of the heart is counted in Heaven as if he himself completed it, [unclear]. Usually it is even more than the one completing, because the one completing has all kinds of pride himself.

1:32:30 With the siyum of the Rav, who is all humility and holiness and purity, certainly, this is such a thing that he granted us. Truly as if we went through the whole Torah, including all the Tanya and all the Torah, all of it. [unclear] this with mercy, and may we truly merit to honor and to bring the giant dimension that I discovered on the first day I met our master and teacher, the master of Torah.

1:32:54 What the Lubavitcher Rebbe said and was always publicizing - this is love and brotherhood. I was in France, I tell you, not only in France, and I saw it: were it not for Chabad and the Rebbe's vision, most of the Jewry of France would not be, and in the whole world too. I tell you, I lived it. I, with all our lineage, if there had been no Chabad, when we went out on Shabbos, we would have wandered the streets.

1:33:19 Only they, the only ones - just by the way, [unclear] them - but they are the only ones. And this great vision was full of great love, to embrace everyone, to love everyone. And as our master [unclear], endlessly, from the first day, when he showed me his pictures: these are Chabad rabbis, these are [unclear] rabbis, this is truly everyone together, with all the [unclear], honoring everyone. That is how it should be; this is the only thing that can, with Hashem's help, [unclear], amen.

1:33:54 - We will ask for closing words from the chassidic Rav, Rabbi Moshe Shilat, chairman of the Toras Chabad organization for yeshiva students and chairman of the Tzama organization, under which the Chassidus Week events are held here at Binyanei HaUma. This is also the time to mention that the Chassidus fair, the Chassidus book fair, is taking place here downstairs. You can still go in soon. So we will ask Rabbi Moshe Shilat to say closing words. Please.

1:34:23 Please. - The Alter Rebbe said: whoever rejoices in my joy, I will bring him out of the narrow straits into the open space, from the physical to the spiritual, and from Gehinnom. The Jewish people are in these days in a situation where they need to go out of the narrow straits into the open space. So now let us all direct our hearts for the Jewish people, that the soldiers, the soldiers who are putting their lives on the line right now for us, for the whole Jewish people, that not one of them be harmed, and that they defeat the enemies, and not return until all the enemies are finished, with Hashem's help, without [unclear] at all, and we will all go out of the narrow straits into the open space, the whole Jewish people.

1:35:02 With the previous Rebbe, the Lubavitcher Rebbe, Rabbi Yosef Yitzchak, with whom the honored Rav has a very great soul bond, once they said that the Jewish people, in the period of the Second World War, at the time of the Holocaust, they said near the previous Rebbe that the Jewish people would merit salvations and consolations. Then the previous Rebbe said that what is needed is one salvation and one consolation. What is needed is the coming of Mashiach, our righteous one. And this is what we ask now, after the close of this holy farbrengen, for the whole Jewish people: we ask the Holy One, blessed be He, for only one single thing, the coming of Mashiach, our righteous one, in actual reality.

1:35:36 A good Yom Tov, for a good year in the study of Chassidus and in the ways of Chassidus, [unclear].