The Yanuka Rav Shlomo Yehuda-מתי תפילות מתקבלות？ שאלות ותשובות עם הגאון הינוקא מול חומות ירושלים במוצ＂ש לאחר סעודה שלישית

3:15 So we still need to pray, and not rejoice yet, and not think anything — to keep on praying, to await the geulah, to ask for Hashem's mercy, to ask for the light of Hashem, that He redeem us. Without this, Mashiach will not come. - Rav, many people said an unnecessary blessing, of HaTov VeHaMeitiv, and they blessed HaTov VeHaMeitiv over this, and over what happened. [unclear] - I don't know what to tell you about that. I think it is very unnecessary.

3:51 Let's say, today — let's start with there being peace between a man and his fellow. We will be content with that before we speak of a time for peace among the whole world. With Hashem's help, may baseless love increase and may there be no baseless hatred. Today the whole world, in its essence, is searching — there is no real peace. I will just explain to you what peace is, so that we understand what peace is. At the end of Tractate Uktzin, in the Mishnah, Rabbi Shimon ben Chalafta said: The Holy One, blessed be He, found no vessel that holds blessing for Israel other than peace, as it says: 'Hashem will give strength to His people; Hashem will bless His people with peace.'

4:27 Peace — its meaning is like a vessel, a vessel that holds blessing. What does that mean? If we are precise with the words of the Mishnah: I, in practice, bring a vessel. What is the purpose of the vessel? To contain within it. If there is a Kiddush cup that does not hold a revi'is, then that cup — can one make Kiddush on it? One cannot make Kiddush on it. If I use a small cup for water, to wash my hands, and it too does not hold a revi'is of water, it is invalid for washing the hands. The measures and amounts must be able to fit inside the vessel for me to be able to use it.

5:03 That is, whatever the vessel is fit to be used for, that is what I use it for — by measures and amounts. Peace has no measure and no amount. Peace has to increase without limit. There need not be a measure and an amount for peace; it has to be without limits. There should be peace in the whole world. So seemingly, how is it written? A vessel. Anything that is inside a vessel needs a measure. And the attribute of peace must not have a measure, because it should somehow increase and spread through the whole world, right?

5:31 It has to be increased within all the borders, to all the ends, so that there is no place that is not at peace. So let me explain to you what is meant. I once asked this on the Mishnah, and this is the explanation that I answered. What's that? - It's not a contradiction, it's like [unclear], you have to fill — with a cup of [unclear] or of washing the hands — to fill it [unclear] full. - Yes, I understand what you are saying, but you agree with me that between the measure for washing and the measure of the attribute of peace — what spills over? From a small cup — you need something that will spread like the sea.

6:05 It is like filling the sea into a tub; it will not hold it. The measure and the amount here have to be without limits. This is the thing that has no measure. But the attribute of peace itself is an attribute that is not only between a man and his fellow: there is peace between a person and himself, there is peace between a person and his soul, there is peace between a man and his wife, there is peace that is between countries, peace among the angels, between fire and water — 'He makes peace in His heights.'

6:36 The attribute of peace is an attribute that governs all created beings, and without it the world cannot exist. If there were no peace among us right now, and we were sitting here — if there were no peace between the countries, we would not be able to exist. That is, whenever a flaw comes about in the attribute of peace, strife is created. Now, what is meant by a vessel? When I say a vessel, what is meant by a vessel? Peace — its explanation, the meaning of peace, is to take a thing and its opposite and unite them.

7:07 When I say peace, it means: my view thinks one thing, your view thinks B — I am A, you are B — we make peace between the views. But what does that mean? That there should be one view, that in our view we become one. When we speak of shalom bayis between a man and his wife — if the wife wants it one way and the husband wants it another way, and peace is made between them, it does not mean that they agree to one of the views.

7:33 There are those who go to a mediator, and there is never peace. Why? Because the mediator says one has to agree to the husband's way or agree to the wife's way. One has to understand that neither is the husband right nor is the wife right. One has to listen to the view of the mediator. That is, when I want to make peace — what is it? There is a trial, there is a beis din, three judges sit. They do not go by Reuven and they do not go by Shimon; they go by the view of the Torah. 'The third verse comes and decides between them.'

7:58 When we say peace, what is meant is a view from outside, which is the truth, and it leans closer to one of the sides, because one of the sides is lying, he is not telling the truth. So peace means bringing the view of the Torah, which will in fact stand between them, and it is what will join them and settle between them. Now, when there are wars, when wars break out — why do wars break out? What bothers Iran, when we are here?

8:24 They are there, we are here — and until a missile comes down, one can go, learn, pray, go to the mikveh, come back, finish the tefillah, come back, and then go to the protected room. There is a lot of time to do many things until one goes into the protected room. It takes time. What do they care so much? What hurts them? What bothers them is the views. The views — in the whole world, wars always broke out from views. Why did Shlomo HaMelech marry foreign women?

8:54 In order to spread his view in the world, the view of Hashem. Once, kings would marry women not for what the world today wants women for, but rather, by Shlomo HaMelech marrying a king's daughter and a caesar's daughter, and another king's daughter and another caesar's daughter, and from all sorts of places in the world — that is how peace increased in the whole world, and the whole world recognized the kingship of Shlomo. He ruled over 252 — 252 countries.

9:22 - So why wouldn't Hashem agree with him? - Because that is not — still, there are ways to make peace. We do not need to transgress what the Torah said: 'he shall not multiply wives for himself', 'he shall not multiply horses for himself'. He had 60 million horses. That is 60 million stalls. - 'He shall not multiply for himself' — but that is for himself, no? - Yes. Still, in any case, it was still a sin — of course, not a sin in our eyes, that we are able to understand.

9:48 What I spoke about with David HaMelech — it is in the eyes of Hashem, in perception, in outlook. It is not that it is a flaw or any sin at all, because Shlomo HaMelech was whole and righteous before Hashem, and David HaMelech too was righteous and whole before Hashem. But the Torah said: 'he shall not multiply horses for himself' and 'he shall not multiply wives for himself'. The quantities of horses that he multiplied for himself — it was excessive. Excessive — we are talking about tens of millions of horses. - Why, as it were, the horses [unclear]?

10:14 - What's that? - What, as it were, is the problem with horses [unclear]? - I understand. A king — every king who is given kingship by the Holy One, blessed be He, must make Hashem King, like the kingship of David, like the kingship of Shlomo himself. The royal throne that a king receives from Heaven — he receives a crown and honor not in order to use this honor and this rule for the needs of the man himself.

10:39 Every kingship of a king that there was — before there was Shaul HaMelech, the Holy One, blessed be He, did not want Shaul to be king. Afterwards, since the people wanted Shaul, He agreed. But whom did the Holy One, blessed be He, want to reign? Himself. We did not come into the world for flesh and blood to come and reign over us and multiply for himself horses and wives and honor and money. That was not the purpose of creation. - And he rectified this with Shir HaShirim and [unclear].

11:13 - All right. - [unclear] - Look, this is — how do they say — according to the sod, according to the inner dimension, what he had to rectify. In order to rectify the 'stormy wind, a great cloud and a flashing fire' — that is what we are in fact rectifying to this day. It stands against all the desires and the kelipos and everything that spreads in the world. Everything people have today — desires and a stormy wind, and everything you see in the world — it all stems from the side of these kelipos.

11:45 Shlomo HaMelech, of course, already acted and rectified what he did, and taught us through his writings, but still, this is not to come and say that, Heaven forbid, Shlomo had some flaw or any sin in how he conducted himself and what he did. The purpose is that a king must make the Holy One, blessed be He, King. Whoever has honor or rule or greatness must give it to the King, to the King of Glory, the Holy One, blessed be He. And the things by which a king is recognized, in his honor — that is his chariot, the chariot of horses. That is why Mashiach will come on a donkey and not on a horse. Why not on a horse?

12:21 Because the horse symbolizes greatness, honor, or, let's say, a royal chariot of horses. What is meant by 'humble, and riding on a donkey' — 'behold, your king will come to you' — it does not mean that he will come specifically on an actual donkey; rather, it comes to say that he will be humble and riding on a donkey. There will not come to us once again someone who will once again be a kind of king who lords it over us. That is not what we await Mashiach for.

12:48 When people say it all the time — people think: the coming of Mashiach — they think that again someone will come who will lord it over the Jewish people. That is not what is meant. What is meant is someone who is in fact humble and riding on a donkey. It means that the horses, the chariots, the great things that the world runs after, will no longer count in the eyes of created beings, because what will matter to the Holy One, blessed be He — it is His honor. And today, when in the whole world — we see that in the whole world today, the whole world, people do not recognize and are not aware of the existence of the King, to understand that there is a King in the whole world.

13:23 That is the King of kings of kings, the Holy One, blessed be He. - [unclear] - So look: the fact that you, baruch Hashem, make this known, and you conduct yourself in such a way — first of all, the most important thing is to conduct oneself with derech eretz. That is the most important. If there is no derech eretz, then you are not just informing people — people strengthen the stubbornness of their hearts to go after vanity.

13:50 Because they see how this one behaves. They say: he has G-d above his head, and he never behaves that way. So, first of all: derech eretz. It is not only — it is not only the preface; it is the preface to the Torah and the preface to all the prefaces and the intellects. If there is no derech eretz, there is nothing. A person must first of all conduct himself with cleanliness, with order and with dignity, for Hashem to turn to him. If a person does not sanctify the Name of Hashem, and everywhere he goes he causes people — they see him being haughty, they see him angry, they see him behaving in a way that is not nice — then a chillul Hashem is made.

14:27 And people — not only are they not aware of the way of Hashem, they want to deny the Holy One, blessed be He. That is why the kings — like Shlomo and David, and all the kings before us that there were — let's say 700 years ago or 600 years ago, there were kings in England, in Spain, in Britain, Scotland, Ireland — in all these regions there were kings.

14:52 These kings — their principles, all their foundations, were to multiply women, to multiply silver, to multiply gold, and to multiply their desires. That is, when a king sat on a throne, he had to use the people and his kingdom to increase his desires, to increase 'my strength and the might of my hand'. What were these kings? Adulterers, robbers. These were not kings.

15:17 A king that there was among the Jewish people — when we speak of David, speak of Shlomo, of King Yoshiyahu, of King Chizkiyahu — these are kings who made the Creator King. These are kings who would bow down before the King. They bow down to the Holy One, blessed be He; they would reveal and proclaim the kingship of the Creator, and the Holy One, blessed be He, had satisfaction before Him in the world that there is such a king. But when a king arises whose whole essence is to make Hashem forgotten, then the attribute of judgment comes about in the world.

15:48 And as you see today — one also sees today that in the whole world people take pride in 'my strength and the might of my hand', take pride in their money, take pride in their power, forget Hashem, do not speak of Hashem, do not think of Hashem at all. They think: 'My strength and the might of my hand have made me this wealth.' They think that their money and their power will bring them glory. They set up a great many hospitals, and important and esteemed doctors.

16:15 They say: if healing is needed, then we have the best professors, who are the wisest — there is no need for the Creator. I have a physician, a professor, a doctor — he will heal. And if money is needed, then we have the banks and all the magnates who control the money in the whole world, the tycoons, who make themselves into idolatry. So we have the money; we do not need Hashem, blessed be He, either. We have doctors; they will finance it. And if food is needed, then here, we have fields, vineyards, food, grain — we have no need.

16:45 And there is no need for rain either: we have water reservoirs, machines that know how to [unclear] the humidity, and we can use them; we have no need. And this is what Bar Koziva said: 'Have You not, G-d, forsaken us, and You do not go out with our armies.' And as soon as all created beings go with this view, what does the Holy One, blessed be He, do? He brings plagues upon them, and 'illnesses evil and enduring'.

17:10 What does that mean? Plagues that have no cure. And then there come to be epidemics in the world — an illness that cannot be cured, the illness of cancer. No one cures it. The professors cannot cure it. All the doctors, the greatest professors — how is it that all the hospitals and the machines cannot cure it? They do not manage to cure illnesses, and illnesses break out, and aggressive viruses, of cells — cancers that spread, and one cannot be healed of them.

17:44 And this is a plague in the world, and there comes to be hunger in the world, and there comes to be poverty in the world, and there come to be many plagues in the world. And the livelihood and the economy of created beings — stocks, things, real estate — the whole world is steadily collapsing, and there come to be wars, and people run like madmen at one another. All of this happens because of one thing only: because the world is not aware of the existence of the King.

18:12 There is One who created this world. And the moment the world forgets Hashem, goes against Hashem and does not make Hashem King, then everything you see in the world is this result. If everyone would testify and tell of the kingship of Hashem, and know that there is a King, know where to turn, know that it is not we who [unclear] the livelihood — it is He, and it is not the doctor who can heal at all — if only we pray and he does no harm, but he certainly does not heal, because that too is Hashem, blessed be He.

18:45 Yes — so Hashem, blessed be He, heals all the sick, and Hashem, blessed be He, gives the livelihood, and all the water and the water reservoirs in the world — that too is Hashem, blessed be He. It is all Hashem, blessed be He. But because Hashem, blessed be He, is a G-d full of mercy and He is very humble — because of His humility, He hides from the eyes of created beings. No one sees this King. He is not seen. You look — you do not see that there is [unclear].

19:10 You see only what He created, but the King Himself you cannot see, because He is hiding behind a curtain. He is a humble King. And He even signs of Himself that He is humble, for so it is written in the Torah. We need to reveal it — that the light of the King's face be revealed, with Hashem's help, everywhere. - Rav, 'a vessel that holds blessing,' Rav. - What is it?

19:36 Why? What, because of [unclear]? - Rav. - Yes? - Rav, Rav, Rav. - So what is it? - Rav, Rav. 'A vessel that holds blessing.' Rav. - What are you saying? - 'A vessel that holds blessing — only peace.' The Rav began to explain. - So what I am coming to explain is that peace — peace, its meaning is nullifying oneself.

20:08 When I say peace, it is nullifying oneself. When people say, let's make peace in the home — let's nullify ourselves before the view of truth. When people say, let's make peace between a man and his fellow — if there is no nullifying of oneself, there will be no peace. What does nullifying oneself mean? One has to nullify oneself before a third opinion. Now, if the third opinion comes and says that one of these opinions is the one that is right, the first opinion, the one that disagrees, must come and nullify itself before the first opinion.

20:37 What are all the 'teiku's that there are in the Shas? There is 'teiku' in the Shas: the Tishbi will resolve difficulties and questions. In the time to come we will know the resolution of the disputes of the Sages, and we will know how to understand what, in practice — what all the disputes were that there were in all of history among the Jewish people, and why there were scientists like Einstein, who invented the atom, and all kinds of things that were created to make chaos in the world and to do things of destruction in the world.

21:08 Suddenly one sees — as if to say, 'I have brought you a good gift, so that you won't quarrel' — that is the atom; Einstein, who invented the atom. He brought the created beings a gift, so that they would not be able to quarrel among themselves; because once there is the atom, there is no more dispute. As if: I have the atom, you have the atom, nobody wants to start a quarrel. That is to say, the very fact of the great power that exists causes peace to be made. But that is not called peace, because your not attacking and my not attacking — that is not called peace.

21:33 That is called a ceasefire. Peace is when a joining is made between the opinions and there comes to be one opinion, there comes to be one goal. - You know the meaning of 'when there is a dispute in the city, there is peace in the city'? What Rabbi Nachman writes, in [unclear]? - What? - You know, when there is a dispute in the city, there is peace in the city. - No — he writes that in [unclear]? - Yes, one can say so. One can say so, yes. Dispute and peace — it is one and the same. I'll explain what is meant. There are different [unclear] and different [unclear] there, so if there is not one opinion, then there will never be peace, because there is no chance of winning any war and imposing our opinion on others. So that is to say, what the Rav is really saying

22:11 is that the only knowledge that can bring peace is to know Hashem — that is really the conclusion of what the Rav is saying. - That is what I began to explain. That all the kings who were before us — their goal was to reveal the knowledge of Hashem, to reveal only one opinion. Today we see divisions. The very fact that we are within this world — we always see opposites. Fire and water, man and woman, male and female, father, mother, heaven and earth, darkness and light.

22:43 We live all the time between opposites. Right and left — living all the time amid opposites. And because we live amid opposites, there is hard and there is easy, there is happy and there is sad, there is hope and there is despair. We pass all the time from one to the other: sometimes happy, sometimes sad, sometimes in despair, sometimes in hope — because there is no peace in the world, there is no true peace.

23:09 When we speak of true peace, it means that there will be one opinion, that nullifying oneself before the Holy One, blessed be He, [unclear] — then 'at that time there will be neither famine' nor jealousy [unclear] of the Rambam at the end of Hilchos Melachim, he says, 'for the earth will be filled with knowledge of Hashem.' What is 'for the earth will be filled with knowledge of Hashem'? That the whole world will know Hashem. Yes. If the whole world knows Hashem — Look, - A practical question, Rav, on the matter of review in learning: on the one hand one has to move ahead, and on the other hand one has to remember.

23:48 So in what way would the Rav suggest learning? - I'll answer you; I am finishing with him. Is it on the same matter? - With your permission, I... - So why 'a vessel that holds blessing'? - [unclear] The Rav [unclear] is speaking about that. The Rav [unclear] the answer. - How does it hold blessing? - So, one moment — I'll answer you; I'll finish with him and I'll answer you. Yes, what did you want? - With your permission, I want to move the subject away from what you are speaking about. - Yes. - You [unclear] me, and for that I came, and since yesterday I have only been smiling.

24:13 From tomorrow morning I am going to serve 158 customers; they will think I have gone crazy, and I smile all day long, and that is the purpose of my having come here: this is my great thanks to you. - 'Give thanks to Hashem, for He is good.' 'Give thanks to Hashem, for He is good.' May the great Name of the Holy One, blessed be He, be exalted. Please. - If I may ask a question connected to [unclear], [unclear] when I hear from the people, [unclear], that they truly thank the Rav from the bottom of the heart, that the Rav [unclear] their lives, as there was [unclear], and I saw [unclear], When the Rav changes people's lives, there are countless words and thanks that reach the Rav all the time.

25:00 How is it that we want to go and publicize the Rav, and to tell — to tell people that there are Shabbosos here with the Rav — and this reality does not give the possibility of making it known? One sees hundreds of people — that is without publicity. All this without anyone knowing that the Rav is here. There are people here who came on Erev Shabbos and said it was by chance. Listen, [unclear]. All this is without publicity. - All this is by word of mouth, you are saying. - Yes, yes. On the day it is publicized there will be many more here, but the vessels do not allow for it. What can be done, as people, as students, is to bring about this place — that the Rav should already have a place, [unclear]. This morning we wanted to hear the Rav's Torah,

25:37 and then the Rav stopped the shiur in the middle; at nine the shiur stopped. In the winter too, we had [unclear] here and we went home. How long will it stay this way? - Sir, leave it; I'll take care of it. Good — leave it, I'll take care of it. [unclear]. - Amen. Perhaps this is the vessel that holds blessing. - Perhaps this is the vessel that holds blessing — only let there be joy, with Hashem's help. - I'll explain.

26:03 Everything is fine. So come, let me explain something. With Hashem's help, I'll just tell you something important. As you know, baruch Hashem, there truly is a great, great deal of Torah in our way, and we have many more things, beyond the fact that I missed you very much, being with you here in Jerusalem — the Jerusalemites here.

26:27 And you see that in the central region too we continue to shine the light of Hashem, and to reveal much Torah and to sanctify the Name of Hashem. And this holy way of ours — there is tremendous light in it for all created beings. And everyone who holds on to our Torah and helps our Torah — a great, great deal of blessing will come to you from Heaven; you should know that. - Abroad too. - Abroad too, right? [unclear]. I have students there in Russia, in England too there are students, in the United States too, in Germany too, in France too — I have students everywhere there, who every week learn from my writings and teach the Torah, you — only the Torah, only the Torah of the way and everything you have taught.

27:09 I want you, with Hashem's help, to continue and spread and reveal more of the Torah and of this knowledge, and you will see that through it you will have a way, and understanding, and a correct outlook for drawing close to Hashem. And with Hashem's help I will yet bring out much more than this. There is much, much more to bring out, there is much more to bring, with Hashem's help, and I want, bli neder, to show you yet another important way, which with Hashem's help I will yet explain to you. - Honored Rav — to go up to the Holy Land.

27:42 - What? - To go up to the Holy Land, to be [unclear], with Hashem's help. - Where are you from? - From Canada. - From Canada — so come to us here, to the Land of Israel. Once we are gathered here, in the Land of Israel, in the Holy Land, we will merit to return to Hashem, blessed be He. I'll explain to you. As for the reviewing: review four times, corresponding to His Name, blessed be He. Four times, [unclear]. It is always good to review four times, and on Erev Shabbos to review everything we learned all week.

28:10 Now, about what we said, about peace: when I speak about peace, I want to come and say: 'a vessel that holds blessing for Israel — only peace,' which speaks of the attribute of peace. - What happened? - [unclear]. They got that answer. They got the answer and [unclear]. They got an answer: to review four times. Some of them are in yeshiva; they have to be there on time — there is nothing to be done. They already told me beforehand that they have to make it on time. - In yeshiva too.

28:37 - Yes, all right, we are in yeshiva too. But they have to go back; I taught them to go back to the yeshiva and not to be outside. Now, when I say — every time one speaks of true peace — true peace is the nullifying of oneself and the submission to the Holy One, blessed be He. When you submit to the Holy One, blessed be He, when you come to the view of the Torah, and you go to a din Torah, and you act according to the view of the Torah, you say: True, I think this way, but according to the view of the Torah I am not right.

29:05 Because the Torah tells me that I am not right. So I nullify my own view for the sake of the view of the Torah. And then I accept the view of the Torah upon myself. That is called peace. When the wife — it is explained to her: her view is not correct. This is the correct view. He is right. And then she says, 'What, is that so?' The third opinion is the view of the mediator, the view of the one who agrees. Therefore, always, when one wants to make a compromise, or to make peace, one has to listen to a third opinion. Now, why, in practice — as I explained about Iran and Israel — why is there no peace?

29:38 Because the United States is against Iran, and Iran will never nullify itself before the United States. So it is not the one that will come with the opinion; the one that could indeed make peace is Russia. Russia could do it, since it is closer to Iran, or China could make peace. But that too is not enough, because they are not at peace with us. So in practice there is no peace, and the true peace will be when all created beings know that there is one Hashem. And I tell you: the more time passes and the created beings do not understand this, you will see that there will be yet more, other things happening in the world.

30:11 If you look well — in all the years, the Holy One, blessed be He, always, when He does something, He does it slowly, slowly, and He begins — one has to know how the Holy One, blessed be He — whoever contemplates the creation well and knows Hashem, to serve Him — David HaMelech said, 'For I know that Hashem is great.' And when you learn the Torah, and you pray, and you raise your eyes to Heaven, you can understand how the Holy One, blessed be He, conducts the world.

30:37 And when you look at it, you see what the Holy One, blessed be He, wants in the world. He always has a way. He always begins slowly, slowly; He always begins by coming from outside until it comes to be inside. Like the affliction. The affliction at first begins outside the house, after that it enters inside the house, after that it begins to be on the vessels, on the garments, after that on the skin. In the end it reaches the flesh. It does not begin from the flesh and go to the garments, go to the wall, go outside.

31:03 It goes — it begins — the affliction begins outside the house, after that you identify it, after that you can describe it; the Kohen will decide, and only then do you clear out the whole house, so that he may declare it impure. That is to say, it is the Kohen's ruling that will make the house impure. As long as the Kohen has not declared it impure, has not ruled that the house is impure, the impurity does not take effect, even though the afflictions are visible. That is to say, then one clears all the vessels, all the belongings, out of the house, and only then comes the ruling that the house has become impure — impure.

31:31 That is to say, everything depends on the view of the Torah. That is to say, it may be that the reality at this moment is impurity, but the impurity does not take effect until the Kohen comes and rules that it is impure. That is to say, everything that happens in the world is in plain view, until the sage comes, until the third verse comes and decides in truth what peace is, and decides in truth what the view of Hashem is. So the Holy One, blessed be He, at first begins from outside, and then inside, and then on the garment. See, from outside — what there was at first, how the Holy One, blessed be He, roused the world: suddenly He brings a plague into the world.

32:03 There was the corona. There was a plague. What is the plague? From outside. Everyone went inside. They were afraid that plagues would enter their homes; everyone isolated themselves, the whole world was in lockdown, the whole world — there was a virus outside. People were afraid to go out, to houses, to work, all day in masks, because the plague was outside. And they feared that it would get inside to them, and after that, slowly, slowly, slowly, people caught the affliction, they were inside, they sat alone, they sat like metzoraim, inside their homes; everyone was infected, some died, and the plague that broke out.

32:41 And after that the world again did not understand the matter. And then the Holy One, blessed be He — of course, the economy was hurt, many people went downhill financially and fell, and after that a war broke out; all that there already was — the blow had now reached the flesh itself, in that people died, and there were hard things. That is to say, when the Holy One, blessed be He, shows all the created beings, shows in the world that the world cannot go on and not understand that there is Hashem.

33:09 We can speak whatever we speak, but what Hashem wants is that we truly speak and explain, that we cry out that there is a G-d in Heaven, that we cry out that there is One who created the world, whom one must serve and seek after. Many people give their heart to a woman, and the woman her heart to a man. It is already written: 'And you shall love Hashem your G-d with all your heart and with all your soul and with all your might.' The love of Hashem must be more than for any flesh and blood.

33:34 And a woman too must love Hashem, blessed be He, more than anything. And we all must love the Creator, until we feel the bond and the love for Him so greatly — then He will do our will. What is better to be? People in the world today boast that someone is a friend of such-and-such a ruler or such-and-such a governor. Is that something to boast of? After all, today he is here, tomorrow he is there. He cannot be in any place. The best thing is to be in a good bond with Him.

33:59 That is much better. Why do you need to be in touch with this one, in touch with that one? Once you are with Him, you are with Hashem, you do not need anyone. - But how does one do that in practice? How does one break it down into small coins, into actual practice? What is the task of each one of us in revealing the kingship of Hashem in the world? What can I do? What can he do? What can all of us [unclear]? - First of all, it is what I teach, yes? You can understand that from my ways — that is what I want people — that is the way. - To spread the Rav's Torah, yes.

34:27 - Learn it; all of you, learn it. It is not only to spread it, it is to learn it. To learn what I have been speaking about through all the years. I am not only trying — baruch Hashem, we learn many things and all that, but beyond the learning there is also the knowledge and the correct outlook. We can learn and remain in exile; we need to learn and bring the geulah. We cannot remain in this exile and in this dark reality, and in this gloom and thick darkness. We need to change our character traits, to be better and to bring good to the world.

34:56 Everyone who knows that there is something not good in him must turn it into good. To increase peace, to love one another, to feel the unity and the love. When people give a hand to one another, they must feel as one. When you see your friend who learns in the yeshiva, who understands less, you must take him and teach him. You must bring everyone to your knowledge, and stop the divisions — that I am more than he, and he is more than I. One must make this oneness; first of all to begin with one, to begin with unity, to draw the other close, to draw close the one cast away, to draw close the one who is far, to help with that, to help, to help, to do good, to increase peace, to increase love — these are good things, which are the will of Hashem.

35:34 This, in practice, is the vessel that builds. Now, Exile — exile to geulah, yes. To reveal the Master of the world. - And also, what the Rav says, [unclear]: a person brings the peace, [unclear], to work on his character traits and on his [unclear] and on how he looks at the world — right — but as it were, if Hashem does not put it in his heart... That is what Rabbi [unclear] said: everything is from Hashem, blessed be He.

35:59 To know that everything is from Hashem, blessed be He — that is from Hashem, blessed be He. How does one know that it is from Hashem, blessed be He? One has to ask of Hashem, blessed be He. And to ask of Hashem, blessed be He — that too is from Hashem, blessed be He. He said: how can one work on that? That too — how can one work on it? I am only trying to work on many things. Without help from Heaven it does not work — so one could speak about that. - Look, I want to explain something to you. I want to explain to you something very, very important.

36:26 Yesterday I explained this at the evening prayer, and I think it is connected to the same thing, and you need to understand it, and it will give people a great, great deal of knowledge and understanding. Many people — everyone sees — many times, that we ask the Holy One, blessed be He, for something or want some thing from Hashem, blessed be He, and we ask and it does not happen; and sometimes, not only does it not happen, one even sees the opposite — that a person goes backward, does not succeed and does not advance toward anything.

37:04 This is what is meant by the kingship of Hashem. Now you will understand why this is the kingship of Hashem, and how it relates to what he said — So come, let me explain to you. When you look and reflect and see that a person does some thing, or asks for something, and it does not go well for him, one must understand that there is the will of Hashem, blessed be He, in the world.

37:30 And because the Holy One, blessed be He, is all-powerful, and He made everything and does everything, we look at Him and judge and think that He is all-powerful and He is obliged to do our will, what we want from Him. And the way of looking at Hashem, blessed be He, is as if: You are all-powerful, and You are obliged to do our will, what we want from You, because You are all-powerful. And then, if He does not do our will, what we want from Him, people come to have a difficulty and questions — that perhaps He is not all-powerful, and perhaps He does not exist — and there comes to be heresy and apikorsus among all the created beings.

38:06 How does it come to heresy? Heresy — where does it come from? From the fact that they were not taught that there is a King. A King does not have to do our will. We have to do His will. We look at the bond with the Holy One, blessed be He, as a mistaken bond, and in error — an incorrect bond. We are servants and children of the holy King. The King owes us nothing. That you want a match, or want children, or a livelihood — you may want it.

38:34 If the King wishes, He will give. If the King does not wish, He will not give. But that does not mean that if the All-Powerful... And more than that, the problem is that because we are here, and are here within the accounts of earlier gilgulim, earlier lives — for everything a person goes through here in the world is one whole map of everything he went through, also in his previous gilgul. He simply does not see it; he does not understand how the connection between the previous gilgul belongs to this gilgul. It is all one; it is a map, a whole map. Everything that you see, everything that we saw — one sees a map; one spreads out this map, or one opens the book — 'This is the book of the generations of man.'

39:13 One sees all the gilgulim of the person, one sees his whole map, everything he will go through, all the sadness, all the darkness, all the life, all the ordeals, everything he will go through, all about his marrying, when he will have children — everything a person will go through, all is revealed before Hashem. And it is all before Him, blessed be He. And it is all bound up with gilgulim and with things ancient and closed, hidden and sealed, which no one lays open, including what he will do, including what he did, including sins, including transgressions, including all kinds of complex and immense things that are bound up with one another.

39:49 And this map — picture it before you — this map: we too, instead of reading the map, we start from that one point that we see only today. That is to say, this whole map is my soul. I was here, I was here, now here — picture all of this to yourselves as the map of the soul. And only today am I here; this is my 'I' of today, the point — the point of my service before Hashem.

40:15 And a person starts from here; instead of discovering the whole map, he wants Hashem only from here. He says: Hashem does not answer me, does not hear me — because he does not understand the will of Hashem. He does not manage to understand the whole map, everything from before, his whole soul, all his parts. And this — how does one discover it, do you know? Through self-nullification and submission to the Holy One, blessed be He.

40:41 When the Holy One, blessed be He, does something — something happens to us, something comes upon us — we must bow the head, submit, and say: this is the will of Hashem; accept with love everything that comes upon us, no matter what — all the hardships, all the ordeals, all the obstacles, all the blockages — to accept them with love; to say: King, this is hard for me, it is bitter for me; turn it to good for me — but You are the King, and I submit before You.

41:10 May it be Your will that this be for my good; may it be Your will that this change. That is how one should say it; but one must say that He is King — one must submit to the King. The fact that we do not crown Hashem as King — why do we say every day in the tefillah 'Hashem is King, Hashem was King, Hashem will be King forever and ever', 'Hashem is King, Hashem was King'? Why is it so important that we say Hashem is King? Maran [unclear] says: the psalm 'May the glory of Hashem endure forever' — you see, one must hold the knees together at 'May the glory of Hashem endure forever', after Mizmor LeSodah — of which he says it is the psalm most important in Pesukei DeZimrah — one must put one's feet together.

41:42 You see what is written? 'May the glory' — what is 'May the glory of Hashem'? 'May the glory of Hashem' is the kingship of Hashem; it is the glory of Hashem; it is the psalm in which there is the glory of the Holy One, blessed be He, the revelation of the kingship of the Holy One, blessed be He. The King — 'King, Helper, Savior and Shield' — the whole tefillah is the kingship of Hashem. Rosh Hashanah comes, the day on which we are judged on everything.

42:06 What do we mention on Rosh Hashanah? Malchuyos, Zichronos, Shofaros — before the King. Everyone blows the shofar; we conclude 'the holy King', 'the King of judgment'. In the Ten Days of Teshuvah, Yom Kippur — the King, the King, the King. We stand before a King. At the sealing of the judgment, in the trial in which we are judged, we mention Him as King.

42:32 Through the whole year, when ordeals and troubles and sufferings come upon a person — do you know why that is? Because he forgets the holy King, he forgets the King of judgment, he forgets that there is a King before him. And instead he imagines that there is someone who has to fulfill his wishes for him. Hashem does not have to fulfill your wishes for you. You are a servant of the King. You do My will, says Hashem, blessed be He; you learn My Torah, you keep My mitzvah, you do what I commanded in My Torah.

42:59 If you do My will, and you keep what I commanded, and you understand that I am the King and you are a servant — come, 'walk before Me and be wholehearted'; come, I will assist you, I will help you. But when a person forgets the King, he goes about here with pride, or with sadness — 'I am in despair, I am...' 'Forget it, I don't... it is that Hashem does not answer me.' That is heresy and complete apikorsus, you should know. Is that not heresy? Is that not a heretic?

43:24 It is a heretic, a min and an apikoros. Whatever Hashem, blessed be He, wants — one must nullify oneself to the King. The King owes a person nothing. No matter what He does — He may cast him into the heart of the sea, or into the desert. He is King, to do whatever He wants. The moment we understand that we are servants of the Creator, servants of the King, we submit before Him, and accept His will with love, and rejoice in His deeds.

43:49 And what the King does — if the King decides to do this to me, the King decides to do this — we must accept it with love. Of course it is hard, and one should tell Him: it is bitter for me and hard for me, and I do not want these troubles, and I want Him to save me. - How? How does one get strong in emunah, I mean? - This: that you say this to Hashem. - The world is so [unclear]; I mean, the world pulls you so much the other way. I mean, now I can strengthen myself, but in two hours I will not be like that.

44:15 - I understand what you are saying. How does that fit with people coming to ask the tzaddik for a salvation? - The tzaddik? That is something else. Look, a true tzaddik is one who will reveal Hashem, blessed be He, to you, so that you will serve Hashem. You need to serve Hashem. With a tzaddik one receives the way of Hashem — the service of Hashem and drawing close to Hashem. - I have accepted the King's decree; why do I come to ask the tzaddik for a salvation?

44:43 I can nullify myself to the tzaddik, I can work on it through the revelation of Hashem, but why ask you — the tzaddik? I have already accepted. - I can only tell you that the tzaddik truly knows what the will of the King is. He can... - The Rav kept saying this morning that the tzaddik is the tzaddik who prevails over the King. - Who prevails over the King, yes — but only he can do that. We cannot. He can; we cannot. - On the one hand we have accepted the will of the King; the will of the King... on the other hand he asks the tzaddik to subdue the will of the King.

45:13 - That is not what it means — that he will subdue the will of the King. He will know how to bring you to a place where you will be pleasing before the King, and then he will prevail over the will of the King. - In fact, the will of Hashem — the will of Hashem is to do good to His creatures. - Right. And the tzaddik knows how to get there. He knows how to reveal the will of Hashem. - Fine: you reveal the will of Hashem, to get there. - Each one of us — I will explain something to you. You say the Holy One, blessed be He, created the world to do good to His creatures — right. I will explain: we are all tzaddikim, all right?

45:44 You see, in Tractate Avos it is written, 'All Israel have a share in the World to Come' — that is a Mishnah from Sanhedrin; it is not a Mishnah of Tractate Avos. In Tractate Avos there are sayings of the Sages, and 'All Israel' is a Mishnah from Sanhedrin — so how did 'All Israel' come to Tractate Avos? Because the sayings there are very hard to fulfill; they can weaken a person. The 'All Israel' — it is written in the Midrash Shmuel — comes to strengthen, and all the sayings, which are said — so that a person should not fall into despair, Heaven forbid, and lose hope.

46:16 So first of all one must understand: we are all tzaddikim. The point of a tzaddik exists in every one of us. There is no Jew who is not a tzaddik. Simply, each one has some more, each one some less. What — have you not seen that you prayed and suddenly you had some salvation? Did you not suddenly have some miracle and Hashgachah after a tefillah? Because you are tzaddikim. Everyone has a tzaddik. There is one who is more of a tzaddik, one who is less of a tzaddik. A woman too. Every woman is a tzadekes — a little more, a little less. There is no such thing as someone who is a tzaddik — it is not a person who is now a tzaddik, now a rasha. All of us have something like a volume control; you have seen it on an organ,

46:49 in music, right? There is volume. There is the bass, right? You turn it up, and the treble, you turn down, right? You have surely seen that. So that it will sound a bit good, you turn up and turn down, right? Each one — picture it — there is a tzaddik and a rasha. There is one whose volume — the tzaddik is a bit here, the rasha is here. And what is it with a tzaddik? The rasha is down, the tzaddik is up. But each one of us has this volume control.

47:14 Me, him, her, him — each one, all of us. There is no human being created who does not have this balance. This is what the Alter Rebbe — yes — explains in the Tanya. The animal soul, the G-dly soul — one must subdue. With the Baal HaTanya, simply, the tzaddik is one who has broken the knob of the rasha. He cannot turn up the... - Rav, Rav. - But I come to explain that each one of us — you will be amazed to hear — has a tzaddik, has a rasha on the volume — picture a rasha — and has Mashiach.

47:47 The soul of Mashiach too is found in each and every one of the Jewish people, both in a man and in a woman. Everyone, both women and men, has the spirit of Mashiach — everyone. There is no Jew in the world in whom the spirit of the soul of Mashiach is not found. Simply, what happens? It is not high; it is really low. It is low. And with the Mashiach it will be at the very top.

48:14 - The Rav has said several times that a tzaddik [unclear], so he has no side of evil at all. - Right. - So what is the pshat — that he... We spoke about the last two knobs. - No; the rasha, simply, is the foundations for ruling over all the wickedness in the world. For the tzaddik — when they reach immense levels, they rule over the gevuros that are in the world. So there must be a rasha — that is the gevuros, in order to rule over all the wicked.

48:39 - Yesterday evening the Rav explained to us that to get out of [unclear] one must submit, and he explained to us — the Rav wanted to give us an explanation, and in the end we [unclear] the explanation of the Baal Shem Tov. If the Rav can give his own explanation, then I will just explain this. Rav, if a person wants to know what he needs to rectify in this gilgul, he knows what to rectify; but there are things where he does not know what he did — that is a past gilgul — and he wants to know [unclear], in order to rectify the gilgulim that have passed. So for that you say in the Vidui: 'we and our fathers and the members of our household'.

49:15 With this intention in the Vidui, you intend 'we and our fathers and the members of our household' — that is all my parts from previous gilgulim. - But where does he get to the point of rectifying? How does he know what he needs to rectify? - If you first of all know what you need to do in this gilgul, you will know what you need to do in a previous gilgul. I will explain something to you. Many times people busy themselves with what they were in a previous gilgul, while they ignore what you need to rectify in this gilgul. Rectify what you need to rectify in this gilgul.

49:41 If you know how, in this gilgul, to rectify all your difficulties — everything you are drawn after and know is hard for you — what is hard for you: those are the things that need rectifying. What is hard for you, what you struggle with, what you need to struggle with — rectify it with a settled mind. The moment you rectify that, the channels and the breadth will open for you to go to places higher — to rectify from previous gilgulim.

50:10 But it is impossible that a person should have opened to him — that they should open to him from Heaven what he once did — if what there is today he does not manage to deal with. - But are young bochurim permitted to learn Kabbalah? - Are young bochurim permitted to learn Kabbalah? It depends for whom. I recommend learning more Halachah, Mishnah, Gemara, Midrash. Chassidus [unclear]. A little Chassidus is possible, from time to time; Nefesh HaChaim, Zohar and Kabbalah — these are things one must learn from the mouth of a sage, or learn it on Shabbosos; on Shabbos a little is possible, or on Fridays — a little, with a sefer, with a commentary; and to learn it at set times and in set portions, and not a lot; and to learn more Mishnah, Gemara and Halachah.

50:59 A talmid chacham, a tzaddik. Do you know him? Do you know him? Rabbi Gedaliah Chaim. Rabbi Gedaliah Chaim — have you heard of him? Where is he? Where is he? Rabbi Gedaliah Chaim. A talmid chacham. What is that? To read Zohar. To read Zohar — not to say it by girsa. To read — to learn. - Rav, it is written that whoever [unclear] a fifth becomes rich — but [unclear] decides.

51:27 - How? - [unclear] decides; whoever [unclear] a fifth becomes rich. - Hashem decides, right. It is simply a segulah; therefore the Rema says that it is permitted to test the Holy One, blessed be He — he says. Since it is a segulah, then it is permitted; that is what the Rema says. - Rav, there it is permitted. - Rav, is there value in reading Zohar [unclear], reading [unclear], Rav? - I am not in favor; I am not in favor of girsa at all. Although the Gemara in Tractate Avodah Zarah, on page 19 — the Gemara says: 'A person should always recite his learning, even though he does not know what it says, as it is said: "My soul is crushed with longing."' I am not in favor of learning by girsa — only learning with understanding;

52:02 to learn a little, with understanding, to understand what one is learning, so that a person can get up and remember the learning, and review it, and teach. Everything that is learned by girsa — I — my opinion and my outlook, I have already let everyone know — am against learning by girsa across the board. Everyone who listens to me and has accepted my opinion does not say things by girsa — not Mishnayos. With me, the students do not say Mishnayos by girsa, do not say Zohar by girsa, do not say Gemara by girsa — nothing. Only learning, and study in depth with understanding, with commentaries. They do not say anything by girsa — nothing, nothing, nothing, nothing — not Tehillim either. That is my opinion: not to say anything by girsa; there is no such thing as girsa, nothing,

52:39 not a thing, nothing. Learning for breadth is possible; you may also say by girsa what you do not understand right now, and put a mark, move ahead, and afterwards come back; but not girsa — to the point where a person recites, recites, recites, recites, without understanding anything, recites Aramaic and so on — I am not in favor of that learning at all. Today, in our days — it is true that it is mentioned in Sichos HaRan, with Rabbi Nachman; there were many great ones who practiced it and said that it is good. I will explain to you what the problem with it is today.

53:04 Once, in their time, their mind was clean, their understanding was pure, and girsa would bring them to many good things. Today, while a person says things by girsa, many things that are not good will come up in the mind; and not only that — he will not reach the benefit of the learning, because in the end, when he gets up from the sefer he will need to explain, to learn; they will ask him; he will come to places. Today the Torah is very weak; people are very depleted in understanding of Torah, in knowledge of Torah, in closeness to Hashem — very far.

53:37 Learning by girsa will not put into the mind, into the created beings, the knowledge of Hashem, the Torah. And so we have accomplished nothing here. Learning by girsa will not fill the mind of the created beings with the knowledge of the Torah; it will not benefit them. Therefore I am against girsa altogether. Too much pilpul, too much pilpul — pilpul: it is written in Tractate Temurah, on page 27, that Osniel ben Kenaz restored the halachos that had been forgotten, through the power of his pilpul.

54:07 Pilpul means that a person can learn — but so as to bring the learning to its conclusion according to the halachah. If in the end there will not be a halachah that is clear, and a conclusion out of the learning, then once again nothing has come into your hand. - I draw close to the Holy One, blessed be He, and I do [unclear], I mean, seemingly it is playing with the mind, it is a taste, like [unclear]... - It is good, it is excellent — no. One should do that. One learns, but in the end one must bring the halachah into practice; for if not, a person will not draw close to the Holy One, blessed be He. - Does the Rav want to [unclear] the matter of [unclear]?

54:43 his [unclear], his senses, the things — that Hashem gave him the baggage, and the way, and the manner, and the possibility of reaching his [unclear]. How can a person, [unclear], realize the option [unclear], so as to get there — so that when he arrives [unclear], he says: here, I have done my task in this world? How can a person empower himself and know, first of all, what he is doing, and also reach this goal, so that he arrives above and says: Hashem, I did mine, what You showed me? - Shall I tell you the truth?

55:18 Shall I tell you the truth? Come to me. I can do that; I can do that. - Rav, I am here? - I will help you. - What is the answer, Rav? Rav, what in practice? - I will help you. - Is it the girsa, Rav, in connection with what you are saying? - No — without girsa, without girsa, [unclear]. I can promise you: if you go in my way, that what I say, and what I teach, and what I do — you will reach everything you want. That is a complete promise.

55:49 You will get there — I promise — you will get to everything. He did not understand the answer. One needs to explain it to him.

56:18 This too is learning, you know. You say: I am coming, I am coming. Rabbi Sar Shalom of Belz said that whoever steps on the threshold of his door will not depart from the world without teshuvah. So when he passed away, Rabbi Yehoshua in Belz said: 'I knew many of those who came to my father's house who never stepped on the threshold of his door.' 'I knew many who came to his house' — who would come up to the threshold of his door, but did not step on the threshold. One can come, but the main thing is truly the outlook, the knowledge.

56:43 I want you to truly read 'The Way to the Tree of Life'. That is another one that is coming out now, with Hashem's help; and I will also present all the sefarim that will come out, with Hashem's help — I want the sefarim to come out, with Hashem's help — you will see many good and tremendous things that will lead you on a way — a good one — and an outlook. - Amen. - And you will reach what you need. - Yes. [unclear] I met a few people among us, and [unclear] the point of Mashiach [unclear] the Mashiach; so what does one do after that? - The Mashiach — I have met many, baruch Hashem.

57:12 Oy, oy. I once said that when Mashiach comes there will be a traffic jam of donkeys on the road to Jerusalem, because when the Holy One, blessed be He, redeems us there will be a shofar, each one will take out his donkey, and everyone will go up to Jerusalem, and we will see a traffic jam of donkeys. - That is a 500-shekel fine, Rav. - I want to say something about the answer he gave him: how it can really be that he met many [unclear] the Mashiach.

57:41 So I will tell you: precisely this can come because of very special souls, who are very spiritual and very much want the honor of Hashem and the tikkun of Hashem, blessed be He, in the world; and from that it comes that you see them sitting at some grave of a tzaddik, and shouting and saying this and that. But the problem is that they do not have [unclear]. Many times, you know, they are not people of good character traits; they are a bit given to anger, a bit this, a bit that. It could be that they were worthy of being Mashiach, but they lost it through their character traits.

58:09 [unclear] good character traits, it could be that [unclear] Mashiach. - But how do they say 'Mashiach'? - [unclear] that he is Mashiach. True and pure fear of Heaven. Whenever a person wants to have fear of Heaven — Rabbi Aharon Roth said a very beautiful thing: that he should always be under the dome of the heavens.

58:37 When you go out under the dome of the heavens — you know, in the Beis Yosef, in the Bach, in siman 90, in the laws of tefillah — there are windows, right? You see windows in the synagogue? Why are these twelve windows needed? For a person to see the heavens during tefillah. When you pray, saying Pesukei DeZimrah — I am praying — you see the heavens in the synagogue; you understand where you are going.

59:02 The heavens bring a person awe. A person who does not see the heavens, does not look up to the heavens, has no fear of Heaven. When a person looks at the heavens, fear of Hashem falls upon him. He has awe of Heaven — the awe of Heaven like the awe of your teacher. For a person to have awe of Heaven, he needs to see the heavens. 'Lift up your eyes on high and see Who created these.' That is to say, we see that Yeshayahu already taught us plainly that the look to the heavens, the eyes to the heavens, can bring a person fear of Heaven. There are many people who for many years have not lifted their eyes to the heavens.

59:34 As simple as it sounds: you can learn a lot with your head down in a sefer, a great many sefarim — but one look at the heavens will bring you fear of Heaven such as you did not receive anywhere. Therefore it is very important to look at the heavens in order to receive fear of Heaven. When you look at the heavens, when they are clear and bright, it will help you toward faith in the Sages, it will help you toward emunah, it will help you toward fear of Heaven. Tzaddikim, I only want to sharpen these things — I only want to say a few important things on this matter, which I want to sharpen — that I explained about submission, accepting the will of Hashem. And I explained this thing — that one sees there is a certain difficulty,

1:00:13 and a person prays, and what happened to him happened — some difficulty, or livelihood, or something that is not going well for him — he must accept the will of Hashem with love. That does not mean that he should not pray and should not ask Hashem [unclear]. He should certainly do it; he is in need of it, and the Holy One, blessed be He, wants him to pray for it. But what does Hashem not want, and what does Hashem want? What He does to him is so that he will submit, that he will be happy, that a person should not be sad. 'Strength and joy are in His place.' Hashem does not love a person who goes about with bitterness and complaint and sadness: why is he not saved, why is he not getting married, why does he have no home, why does he have no children. He does not want this bitterness in the heart, this despairing feeling.

1:00:51 He wants you to serve Him happy, that you be happy, that you think good, that you contemplate His creation, that it be good for you, that it be good for the created beings. That is what Hashem, blessed be He, teaches us. Whoever wants to understand it otherwise, you know — goes and walks about with despair and brokenness of heart, and thinks that by this — that this is the way — it is not a way. You can be with a broken heart. You can say: I accept upon myself the decree of the King, that it is so; Hashem, blessed be He, I am with a broken heart; may it be Your will that You save me.

1:01:18 But in this too there will be good. But the main thing is to recognize the King, to say: King, I have accepted everything that comes upon me; You are the King; Your kingship rules over all; so Your wisdom decreed, by Your will, blessed be You; I am not worthy of anything; may it be Your will that You do good to me, that it change for me for the good. And so, suddenly, a person will see the salvation of Hashem. 'Stand firm and see the salvation of Hashem.' Know that these are the things 'which a person shall do and live by them'.

1:01:45 You will see salvations; with this contemplation you will annul from upon yourselves a great many harsh judgments. You will have sweetenings and salvations, and you will accomplish many things. I taught you this so that it will be of benefit to you. Therefore, every time you want to contemplate anything, always, first of all, accept with love everything that comes upon us. Not to go about with complaint, Heaven forbid, against Hashem; to behave with derech eretz toward the created beings, to be good to people, not to speak lashon hara.

1:02:12 These are the things; this is a vessel that makes peace. It reveals the kingship of Hashem. This combination together brings a person closeness to Hashem, and annuls a great, great many troubles from himself and from upon the whole entire world. - Rav, also your niggunim, that [unclear]. - What? - The niggunim, yes, [unclear]. - Tzaddikim, so you will hear my niggunim too, bli neder.

1:02:37 They are good niggunim, holy niggunim; and with Hashem's help, I promised you — we will do it, bli neder; we will make an evening of niggunim. - Oh, how good. - We are looking for a place that will suit men too, and women too — everyone, so that they will have a place; so you will come, and there will be an evening of music with joy, with Hashem's help. No problem, excellent. All of it with explanation, yes.

1:03:02 I bless all of you, that you should have a good life. I love you very, very much; I pray for you, that [unclear]; that you should have salvations and good tidings, all the blessings and the good bounty.