The Yanuka Rav Shlomo Yehuda-סוד הביטול： איך להפוך כל צרה לישועה？ כנס חיזוק לאיגוד האברכים תלמידי הגאון הינוקא

4:19 And there is another answer, from the Maharil, in the Responsa of the Maharil, siman 203. Rabbeinu the Maharil writes — I will bring you another answer, if you want to hear another answer — another answer, from the Maharil. He brings that with Moshe Rabbeinu, it means his mazal died on Shabbos. His mazal died on Shabbos. The Maharil brings this in the name of the Rokeach, who brings it in Hilchos Sukkah, siman 221; he writes it there — what you are saying.

4:49 He says that the mazal of Moshe Rabbeinu departed from him on Shabbos. And so: "though he himself did not see, his mazal saw." Because his mazal departed on Shabbos, he knew that he was about to depart. So the meaning is that Moshe's mazal departed, not that he himself died on Shabbos. So it is like the view of the Rosh: he died on Erev Shabbos. So it makes sense that he wrote, and it is no difficulty. One can also say — it is in Tractate Sotah, page 13 — that it is written that Moshe Rabbeinu did not die, and so on.

5:18 Let us tell you — Why? He listens to the speaker. He sings piyutim for us on the holy Shabbos, so he is always used to listening.

5:47 It is a joy to see you. So do look in the Responsa of the Chasam Sofer, volume 6, siman 29, and there he writes that in truth there is no problem at all with adjuring the quill, and many holy ones and tzaddikim acted this way. Many sefarim were written so; and some say that even the sefer of Maran the Chida, Shem HaGedolim, was written by adjuring the quill. He wrote it, and an awesome kedushah rests on it, and it is all the same thing — from Heaven. Even though it is an act of miracles — in the view of Rabbi Chaim of Brisk, who writes about Chanukah that what comes by a miracle is not used, and so on — but as halachah it is something lofty beyond lofty. May we all merit the adjuring of the quill,

6:27 and do things on the holy Shabbos. It is written in the Book of Amos, in chapter 8, verse 11: "Behold, days are coming, says Hashem, and I will send a famine upon the land — not a famine for bread and not a thirst for water, but to hear the words — the word of Hashem." Hashem, blessed be He, wants us to hear His word, His Torah.

6:52 They will roam about seeking the word of Hashem, and will not find it. Hashem, blessed be He, says: You are searching — what are you searching for from Me? Are you searching for Me? Are you searching for My will? What are you searching for? Tractate Shabbos, page 138b: the Gemara says that the Torah is in fact destined to be forgotten by the Jewish people.

7:19 The Jewish people will seek the holy Torah, and it will be forgotten from them. This is actually in the name of Rabbi Shimon — for the Gemara says: What does it mean that Torah will be forgotten by Israel? That you will not find a place where there is one mishnah, one halachah, set out clearly, so that they could understand the reasoning of the Torah and the halachah of the Torah. Everything will be full of confusion, full of dispute. That is the meaning of "the Torah is destined to be forgotten by the Jewish people," Heaven forbid.

7:50 To roam and to search and to find the word of Hashem — today we see that everyone is running and crying out about the word of Hashem. Everyone wants the Holy One, blessed be He; everyone is searching for the will of Hashem, blessed be He. But to cry out, and cry out, and cry out that there is Hashem in the world — not everyone merits to understand that there is Hashem, blessed be He. The emunah in His oneness — to declare the oneness of Hashem, blessed be He — as it is in Shemos, chapter 20, in the Ten Commandments: "I am Hashem your G-d, Who took you out of the land of Egypt, from the house of bondage. You shall have no other gods before Me." Targum Onkelos: "You shall have no other god besides Me."

8:28 Hashem, blessed be He, says to serve Him, to bring Him nachas ruach. Rabbeinu the Ramban explained, on "I am Hashem," that everyone must declare His oneness, blessed be He, serve Him, and accept upon ourselves the yoke of His kingship, the yoke of His mitzvos — to declare the oneness of Hashem, blessed be He. That is the meaning that Rabbeinu the Ramban explained: to declare Hashem's oneness, to cleave to Hashem, to serve Him, to know that He alone made, makes and will make all that is done — that a person cleaves to the Holy One, blessed be He, so that he sees only the Holy One, blessed be He; he sees nothing else in the world.

9:00 He sees only Hashem, blessed be He; nothing in the world interests him. And he knows that he came here, to the world, in order to fight for the Torah, which they want to make the Jewish people forget. Many in the world think of the Greeks, whom the Jewish people had against them — we were always wary of the Romans, we were always wary of the Greeks. But we do not give thought to being wary of ourselves: of the opinions, of all kinds of heretics, all kinds of apikorsim, all kinds of foreign thoughts, of all kinds of things that try to take hold of us, of all kinds of things and thoughts that try to trouble us.

9:36 That is why Rabbeinu, the author of the Minchas Chinuch, writes in the introduction — he writes that all our keeping of the mitzvos and the Torah, which Hashem, blessed be He, gave us, is through six hundred thousand witnesses who kept the Torah, who received the Torah at the Revelation at Mount Sinai. And we — that we keep the Torah, and learn the Torah, and cleave to the Torah, and all our striving for the Torah — it is through six hundred thousand witnesses who received it and kept it and passed it on to us. And we receive it through our fathers and grandfathers and grandmothers, and receive the whole Torah, what was received from Sinai. Each one comes and goes on to keep what his teachers, his father and his mother taught him. We receive it all; it comes down, link by link, ever higher in holiness,

10:21 from all that the Jewish people went through — the whole holy Torah that we received at the Revelation at Mount Sinai. And then he writes there: six hundred thousand who received it, who were witnesses — and that is, in fact, up to six hundred thousand minds that there can be among the Jewish people. There cannot be more than six hundred thousand minds. Sixty myriads — that is the number of minds there can be in the world. Even with six, ten billion people, you find that in minds there can be up to sixty myriads.

10:46 So he writes there, in the introduction, in the Minchas Chinuch. Up to sixty myriads there can be. And in mitzvah 26 there, he writes, in fact, of the severe prohibition: that a person, Heaven forbid, turns his mind away and, Heaven forbid, serves something other than Him, blessed be He — Heaven forbid, even in thought, Heaven forbid. For that is the essence of the very severe blemish in thought: that he turns his mind away from His oneness, blessed be He, Heaven forbid. Then his punishment is great and very, very severe. And this is the essence and the nature of avodah zarah: that he separates himself from his root by the foreign thought alone — in thought, he cuts himself off from Hashem, blessed be He. By thought itself alone he cuts himself off from His oneness, blessed be He.

11:33 That is why thought is the Keser, the Crown, and it is the highest place. And in mitzvah 25 he teaches about the emunah in His oneness, blessed be He. And Rabbeinu the Maharam Schick wrote there — Rabbeinu the Maharam Schick writes that the emunah, and the knowledge, and the oneness — to declare His oneness, blessed be He, in a unity so wondrous that a person has the emunah and the knowledge clear, pure, bright and lucid, with no mixture at all and nothing left to sort out — only emunah and His oneness, blessed be He, nullified and whole to Hashem, blessed be He.

12:04 The meaning of emunah and bitachon in Hashem is not necessarily what the world explains today — that they think He will give them a livelihood and money, and they serve Him for the sake of one thing or another. True and whole emunah and bitachon in Hashem is only when a person is nullified to the Holy One, blessed be He, and he goes on in the face of all the hardships that come upon him, everything that comes against him, which is the opposite of the order that he wants. Then the Holy One, blessed be He, begins to show Himself to him face to face. And let us look in the holy Torah: we look, and we see — from the beginning of the Torah we see — that Hashem, blessed be He, turned about all the events

12:41 that there were, from Adam HaRishon — to whom He said, "Have you eaten from the tree from which I commanded you not to eat?" — in chapter 3, verse 11 — whom He had told not to eat from that tree, and nevertheless he ate. So in Tractate Berachos, page 40a, there is a dispute between Rabbi Meir and Rabbi Yosi and Rabbi Yehudah as to what that tree was, what was there. Rabbi Meir says it was the vine — the wine that comes from it. Rabbi Nechemiah says: a fig.

13:10 And Rabbi Yosi in fact says that it was actually wheat — the last one — that same da'as — what gives a person da'as: grain — in the view of Rabbi Yehudah. And in Bereishis Rabbah, chapter 15, in the name of Rabbi Abba — in fact we know that it was an esrog. Why? Because that tree was "good for food," and there is no tree of which a part is good to eat — only the esrog, whose whole essence is good.

13:37 That is the esrog. Why? Because it dwells on the tree the whole year. It is in fact the very lofty fruit that corresponds to Atzilus; it is the highest there is. And it rises and sanctifies a person and brings him to supernal levels. So, in the name of the Midrash on Bereishis, in the name of Rabbi Abba, it was an esrog; and in the name of Rabbi Yehudah, in Berachos, page 40, it was wheat; and in the name of Rabbi Nechemiah it was a fig; and in the name of Rabbi Meir it was wine.

14:03 Now, in Tractate Sanhedrin, page 70, it is written: "Do not look at wine when it reddens" — wine that resembles blood. And in Bava Basra, page 97, in the name of the Chiddushei HaRamban, it says that white wine is invalid. We need the wine to be red, because red is the root of the Gevuros; and the root of the Gevuros corresponds to Yitzchak Avinu. For Yitzchak Avinu stood before Hashem, blessed be He, with all the self-sacrifice that he had before Hashem, and gave up his life for the sanctification of His Name, blessed be He, for His oneness, blessed be He, in all the worlds.

14:34 Avraham Avinu goes through the opposite all his life: everything Hashem, blessed be He, does goes against him. He presses him, presses him, and brings upon him sufferings and hardships and poverty and wanderings and trials. And it is the opposite, as it were — what he goes through is the opposite of the closeness to Hashem; for he wants to cleave to Hashem and wants to dwell in delight, and the opposite comes upon him.

14:59 Against all the hardships and all the sufferings, he contends against all the hardships, with the sufferings that come against him. Avraham Avinu does not understand how he can contend with it. He thinks to himself that the will of Hashem is: "I will have tranquility and contentment and delight, and I will serve Hashem with joy, with vitality." And he discovers that it is exactly the opposite — the opposite: a wanderer. "Go forth from your land, from your birthplace and from your father's house" — go, be full of wanderings. And then comes the trial of the Akeidah, with Yitzchak Avinu.

15:30 And then Yitzchak Avinu thinks: perhaps that was the way of Avraham Avinu; he will dwell in contentment, in tranquility. And so Yitzchak Avinu too, once again, goes through wanderings, with great anguish. He sees what his children — what goes on with Yaakov, with Esav; and they go on, tossed about, quarreling and divided between themselves. And his eyes were already dim; he could not see, from the smoke of the avodah zarah. And so he had anguish. And likewise Yaakov Avinu sought to dwell in tranquility, and the turmoil of Yosef sprang upon him. And likewise we find with Yosef HaTzaddik, and likewise with the Tribes. And so we find, going through the whole Torah, how each one of the Jewish people — the holy ones and the tzaddikim, and King David and all the holy ones — went through wanderings, and went through anguish, and went through sufferings and humiliations and bloodshed. And all of it was solely for the sake of Hashem, blessed be He.

16:22 When we find the true will of Hashem here in the world — it is to reveal His existence, the truth of His existence, blessed be He: that everything that is found between the heavens — as the Rambam writes in Hilchos Yesodei HaTorah, chapter 1, halachah 1 — between the heavens and the earth, everything there is, it is all Him, blessed be He. All of existence, all of it, everything that is here, everything we see, everything we look at, everything we experience — it is all the revelation of the kingship of Hashem, blessed be He.

16:55 There is nothing that is separate from Him. When we think of Avraham Avinu, and we think of Yitzchak Avinu and of the holy forefathers — how they thought and toiled and labored to declare His oneness, blessed be He, to declare His oneness, blessed be He, in all the worlds, so that the whole world would fear and tremble before Hashem — and they went up against those deniers and heretics and avodah zarah, and the whole world was against them. And Avraham Avinu had to go from place to place and reveal His G-dliness, blessed be He, throughout the world.

17:27 And everyone would go about saying: What — what will become of us? What will come upon us? How will this thing pass? And Avraham Avinu went — he who was entirely Chasadim, kindnesses, entirely bestowal, entirely mercy upon the Jewish people. And the opposite: Yitzchak Avinu was entirely the root of the Gevuros, the root of the judgments. And the root of these Gevuros — Yitzchak Avinu, who was all the Gevuros and all the red — which is why, with Esav and Yaakov, he said: "Pour into me, please, some of this red, red stuff" — he wanted precisely this red. The secret of Esav: he wanted to draw nourishment from the aspect of the Achorayim, the back, of Yitzchak — from those Gevuros that Yitzchak Avinu had. He wanted to draw down the abundance of wealth; he wanted to give it to Yaakov.

18:13 And Esav wanted precisely "Pour into me, please" — he wanted to gulp down all the judgments, all the Gevuros, all the wealth — to be a glutton and a drunkard in this world. And that is why we see that all the favor and the importance today, in the exile, is with them: they have great wealth and great favor in all that they do, and the kingship is with them. And we today must bring about the opposite: to take those Gevuros, those judgments, that which they have, with the nations — to sweeten the judgments from upon the Jewish people, and to sweeten the judgments at their root, and to draw down the supernal awe, the Pachad Yitzchak, "the Fear of Yitzchak." So when the Jewish people are aroused with fear of Heaven to do teshuvah, and all are aroused in teshuvah,

18:58 to return in teshuvah to Hashem, and they are afraid to do, Heaven forbid, even the slightest trace of a sin — Heaven forbid, even in thought — they do not want to cut themselves off in thought. When a person reaches such a level that he weeps and grieves and does teshuvah not over a sin in deed but over a sin in thought — when he reaches such a level that if he had a slight passing thought, he at once fasts and grieves and weeps — then he makes a Tikkun for the Keser.

19:26 Then, in fact, he sweetens the whole root of the Gevuros, and the judgments at their root, and then that mercy and those supernal bestowals are drawn from Heaven, to draw down to the Jewish people all the blessings. That is why Yitzchak Avinu, when he wanted to give the blessing — his whole question was: should he perhaps give these blessings to Esav, or would Yaakov come? Seemingly these blessings were due — Esav should have received the blessing.

19:55 And seemingly Yaakov Avinu came and took them by deceit. This secret, that Yaakov "took them by deceit" — it was not really as the world explains today, Heaven forbid, that there was trickery here. Yaakov Avinu won them by right — what was due to him. And because Yaakov Avinu merited and took all these blessings from Yitzchak, he in fact took all the judgments and all the Gevuros that there were, and sweetened them at their root, and raised them up above.

20:22 For this was of great, great importance for Yaakov Avinu, so that abundance would be drawn to the Jewish people, and they would be able to withstand all the trials. And so, when he sought to dwell in tranquility, at once the turmoil of Yosef sprang upon him. And why was it not Binyamin, of all of them? And why not another of the rest of the Tribes — precisely Yosef HaTzaddik? Because he came from Rachel Imeinu, and Rachel was beloved in his eyes, in the eyes of Yaakov; and every time he saw Yosef HaTzaddik he would recall the image of Rachel's likeness, and there would rise up before him great longing and great compassion, as he recalled her image.

20:57 And he was very, very, very dear to him. And he would recall Rachel Imeinu. For the holy forefathers, the tzaddikim — when they came into the world, they wept to Hashem, blessed be He: "Reveal Yourself to us! Enough for us of this hester panim, this hiding of the Face, in this exile! We want You, blessed be He. We are not looking for an intellect that is separate. We want the intellect to be cleaving to You." That is why everything one learns in this world — every wisdom is separate from Him, blessed be He.

21:25 Because one is learning something that wants to make one forget Hashem. One learns a wisdom that is external; one does not see in it a revelation of G-dliness. But in the holy Torah — in the holy Torah one sees that He is the knowledge, and He is the Knower, and He is the Known. With Hashem, blessed be He, it is all one. When one learns the Torah, there is a revelation of His G-dliness, blessed be He: the intellect is enwrapped, and reveals within it G-dliness so lofty that, in fact, nothing is separate from Hashem, blessed be He, in the learning of Torah.

21:53 And the opposite: when one learns external intellects and wisdoms, and tries to separate, Heaven forbid, and to "cut down the plantings" — when one learns all kinds of external wisdoms. But the great avodah is that whatever a person learns, even in external wisdom, he brings it into the inner wisdom, and he sees within it the revelation of His G-dliness, blessed be He. And so, from this power, there were many holy ones who were able to reveal His G-dliness, blessed be He, and to shine the goodness of Hashem throughout the world; and so they merited to perform miracles and wonders and all kinds of signs and marvels in every generation — as Moshe Rabbeinu did, when the Jewish people went out of Egypt. And they — we saw that Moshe Rabbeinu, when he came and was at the scene of the burning bush —

22:33 Moshe Rabbeinu sat and saw the bush; he sees such a lofty revelation of G-dliness, and he saw — for the Midrash says — now, on the parashah — that Moshe Rabbeinu went to the mountain; and he saw a very high mountain, and he saw a great many birds that were on that mountain. He ran; he wanted to see what this sight was — it drew him to come there. So he came there, into the mountain, and he sees the scene of the bush, so lofty, so lofty, and he sees such a revelation of G-dliness.

23:02 And Rabbeinu Yaakov — Rabbi Yaakov Culi — writes in his sefer, Me'am Lo'ez, that there are seven kinds of fire; he begins to explain all the hues of the fire that were there — that it was a magnificent sight, to see how many hues of fire were being revealed within that fire, that awesome fire. And he looks into the fire, and he sees and hears Hashem, blessed be He, speaking with him from within the bush.

23:27 And the loftiest revelation that Moshe Rabbeinu receives at that moment is the secret of "I am Hashem your G-d, Who took you out of the land of Egypt, from the house of bondage." Hashem, blessed be He, is revealed to Moshe Rabbeinu at the bush, and the whole purpose of the revelation is to tell him that he is going to take the Jewish people out of Egypt. And Moshe Rabbeinu explains to Him that they will not believe him. And Hashem, blessed be He, tells him that, through all that He will do, in the end "they will believe you."

23:55 And Moshe Rabbeinu takes the Jewish people out of the land of Egypt; he wants to bring them to a land flowing with milk and honey. He does not actually do so; rather, Moshe Rabbeinu takes them out and Yehoshua brings them into the Land of Israel. And so, when we, on the eve of the holy Shabbos — each time we make Kiddush over the wine, we recall the blood. We say: "Do not look at wine when it reddens" — which the Gemara in Sanhedrin, page 70, expounds: wine that resembles blood — to look at that blood; for we recall the root of the Gevuros precisely on the eve of the holy Shabbos.

24:33 We recall it on the eve of the holy Shabbos, at this time, whose purpose is a remembrance of the work of Creation — for the Shabbosos are a remembrance of the work of Creation, whereas the Yamim Tovim that Hashem, blessed be He, gave us are a remembrance of the miracles and the wonders that Hashem, blessed be He, did with us — a remembrance of the miracles and wonders. And the work of Creation is so lofty — because the holy Shabbos day is so lofty at its root that it is above everything. Why? Because Shabbos is the union with Hashem and the cleaving to Hashem, which is the fulfillment of the whole Torah.

25:05 And this is, in fact, the bittul of thought: a person cleaves completely, in bittul of thought; for on the holy Shabbos there is no foreign thought at all. That is why that chassid — in Shabbos, page 150b — of whom the Gemara says that he only wanted to mend his fence, he only thought of mending it, and at once he put it away from himself, and did not want to mend it, Heaven forbid — only in thought — because on the holy Shabbos, the wholeness of thought must be bittul, whole and absolute, and Hashem, blessed be He — that a person should have nothing in his intellect and in his mind, only the revelation of the kingship of Hashem.

25:44 And the more a person cleaves to Hashem, especially on the holy Shabbos, when he understands that Shabbos is above thought — and that is why we set aside the da'as on the eve of the holy Shabbos, when we make Kiddush over the red wine and sweeten all the judgments at their root. And we do the very same thing on Purim, when we set aside the da'as and drink wine, because we see the revelation of His G-dliness, blessed be He; for then all the Jewish people return to their root, and we reveal the good and the splendor that is in every Jew — how every created being has in it a vitality and a light such as there is in no one else.

26:18 The secret of the wine is that it reveals the secret and the inwardness that is in each one. What is this secret? Not that one drinks and a person becomes a drunkard, but rather: when a person drinks the wine — that is the Gevuros. These Gevuros come and reach the person's da'as, and then, in fact, they nullify all the — Heaven forbid. Either a person becomes rosh, a head, or he becomes rash, a pauper. But then it can bring him to such a great level that it in fact reveals the secret and the inwardness: how, with each one of the Jewish people, the geulah depends on him, and he can bring the geulah, and the way lies before him, and the Holy One, blessed be He, desires him and rejoices in him — to bring about, and to work for, the way and the drawing near of the geulah.

27:02 For the whole geulah rests and stands and depends on each and every one, that he should walk this way. If you think, and listen, and incline your ear to what Hashem, blessed be He, gave us in the Torah — how many wars the Jewish people went through, and how many desires the Jewish people had — everything the Jewish people wanted was solely in order to crown Hashem, blessed be He, as King.

27:27 It was not for anything else. All the wars they went through, everything they had, was only so that they would merit to see the revelation of the kingship of Hashem. And Hashem, blessed be He, wants to see His children crowning Him — that we should honor the Jewish people, that we should love the Jewish people, that we should feel as one; that there should not be, Heaven forbid — all that there is today — see how much anguish there is among the Jewish people.

27:52 You know, today we thought — I did not want to come at all, to speak, to speak before you, in the sense of my speaking at all. But as you know, we want to strengthen the Torah. And baruch Hashem, Hashem, blessed be He, brings us through everything we go through, and I thank Hashem, blessed be He, for everything — that Hashem, blessed be He, should have the nachas ruach.

28:19 I tell you, so that you should know: all our deeds are for the sake of Heaven; everything we do is only for His honor, blessed be He. We want you to guard the Torah. And I know that each and every one here is precious beyond measure. There is no measure to the praise one could speak of you: you are mighty ones, and you bring Hashem, blessed be He, nachas ruach — for the whole world endures on account of anyone who, in his intellect and in his mind, thinks of Hashem, blessed be He, at all, and cuts himself off from all the materiality of this world, and attaches his heart, his intellect, his face and his soul to the holy Torah, and sacrifices himself for the Torah. And how many such holy ones there are here, who sacrifice themselves, days and nights, for the Torah!

29:00 And all that you do — fortunate are you — is for the sake of Heaven. And fortunate are you, mighty ones; for you are mighty ones, bringing nachas ruach to Hashem, blessed be He. I want you to pray for me, too — that I should have a complete recovery, and also that I should succeed in all the undertakings, in all the things that we do. I tell you, you do not even know how many hardships we have been through, and how these things go — it is impossible even to imagine.

29:27 Whoever thinks that anything came to us easily — that is madness. Everything we went through was with the greatest hardship, with the greatest hester panim. And to this day, all the time, I lift my eyes to Heaven and cry out and wait for Hashem, blessed be He, to look from Heaven, to gaze down and have mercy on me, for all that I still want to do in the world; and that we should merit to engrave His light, blessed be He, and that we should merit to reveal His kingship, blessed be He.

29:56 And that is the most important thing in the world — why we are here in this world. And the Torah — Heaven forbid — as you see today, in our generation, how disputes have multiplied, and how many opinions, and how many things have multiplied in our generation; and how much we must preserve the way of the Torah, how much we must preserve this holy way, how much it must be guarded; how many fences have been breached; how many things we cry out about today, all over the world — we cry out over muktzeh on Shabbos, which is Rabbinic — and over the Torah prohibition of lashon hara, over things so severe, we give no thought.

30:35 And we let the walls of Jerusalem be breached, and the Heichal be burned — all the holy things most precious to us. We must guard the Torah, and guard and defend the way of the Torah, for we have nothing more important than that. You know that to learn the Torah and to engage in pilpul in the Torah, to engage in pilpul in wisdom, and to remember the Torah — these are not the things by which the Holy One, blessed be He, will testify of a person that he is a great person.

31:02 A great person — his testimony is in his mitzvos, in his good deeds. What will transform a person is being a tzaddik. There is a person who learns the Torah with the intellect, and one who learns the Torah with the heart. We say: "Open our heart to Your Torah" — that is what we ask of the Holy One, blessed be He. When I say — when we say: "My G-d, guard my tongue from evil, and my lips from speaking deceit; and to those who curse me, let my soul be silent; and let my soul be as dust to all" — each one asks of Hashem that he should be like nothing, nothing at all; that he should pay no heed to anything that comes upon him — it does not interest him — nothing at all.

31:37 Rav would pray — in Berachos, page 16 — for "a life of wealth and honor"; he already prayed for that — that there should be wealth. Nobody makes an issue of it. That is it — he prayed that there should be wealth; for that he was permitted to pray. Rav would pray. We say — everyone prays to the Holy One, blessed be He, and says: Master of the world, "Open my heart to Your Torah." We do not ask, "Open my intellect." The Torah is not in the intellect. Whoever learns the Torah with the intellect will never remember it.

32:02 Why? Because it is written: "Write them on the tablet of your heart." In the heart there is infinite room to remember the Torah. Whoever wants to remember it with the intellect — he will not remember it. Whoever wants "Write them on the tablet of your heart" — in the heart there is room to remember ten billion sefarim in the world. You could remember ten billion sefarim, whole libraries. The mind — when it is nullified to the heart, then it remembers. But when there is a disconnect between the mind and the heart, the mind remembers nothing. There comes forgetfulness, and there comes "venitmeisem" — Tractate Yoma, page 39: "Do not read venitmeisem, 'you will be defiled,' but venitamtem, 'you will be dulled'" — that a person becomes blocked and sealed and closed off.

32:40 The foods — not only do they cause a person to become blocked and closed off and sealed, but all those things that blemish the soul — food — sometimes people eat not only forbidden foods; sometimes they eat people alive. That too is a kind of forbidden food that people eat. There are those who have eaten a lot of me. I wonder whether I taste good to them — I don't know if I'm tasty, but it may well be that they ate a lot.

33:07 So just let them not forget to say Birkas HaMazon afterward. They ate the measure of a kebeitzah — far too much. So I tell you: Baruch Hashem, I am so, so happy with you. And truly, I say nothing and speak not a word — truly, I stay silent and accept it all upon myself with love. I only say: truly, if you could arouse mercy for me before the Holy King, the King of kings, the Holy One, blessed be He — that He help from Heaven, and look down, and have mercy, and help me with all the aspirations, all the things I still want to do. I have so, so many goals and so many things, so many paths that we want to take. We need to be in this world, and we need to know how to reveal G-dliness in it

33:52 with ever greater force and ever greater strength. If we are here in the world and think only about our own four cubits — such a person is asleep; better for him had he not been created, easier for him had he not been created. But one who looks at a true purpose — what is the true purpose? For what did we come to this world, if not to turn over every stone that is here in the world and engrave on it the One who spoke and the world came to be? We must awaken the hearts, we must lift up the eyes.

34:16 There is One who spoke and the world came to be; there is One who created the world, the heavens and the earth. He wants us to believe in Him, He wants us to declare His oneness, He wants us to cleave to Him, He wants us to bring nachas ruach before Him. Now are these days when everyone returns to Hashem — the Shovavim — and everyone does teshuvah and fasts and prays, and the kedushah of the bris, and all of it. But the true purpose, the most important thing, the thing that stands behind it all, is the purpose: what are you doing in this world?

34:45 What is your goal? When will a person cast away all the falsehood around him, all his own four cubits, and think about the true purpose: how to engrave and make eternal the revelation of the kingship of Hashem, blessed be He, by every kind of stratagem, plan and scheme — how to crown as King the One who spoke and the world came to be. We have nothing greater than that. And know that, baruch Hashem, what we strive for — to toil in Torah, to learn and to teach and to keep — everything that we write, I want you to learn from it every week, week after week: all kinds of chiddushim, and everything I write — so that it be of benefit to you, that you learn it and remember: in every utterance, in every word, you will see what we want — that it be of benefit, for drawing close

35:30 to Hashem, blessed be He; that everyone draw close to the Holy One, blessed be He. May that be my reward for all my toil: that we merit to bring nachas ruach to Hashem, blessed be He, and merit to cleave to Hashem, blessed be He. And I always say: we have not yet begun anything, and we will yet merit to learn much more, beyond measure, and Hashem, blessed be He, will show us and give us more in His holy Torah. But right now we need the chizuk from you — the strength and the chizuk that you give us. And pray for me, that we succeed in spreading the Torah and revealing His light, blessed be He, in all the worlds, with good that is seen and revealed, out of joy and gladness of heart. Fortunate are you, Israel! Fortunate are you, Israel!

36:11 I also want to tell you one more thing: know that I remember everyone and pray for everyone — even those we don't meet and don't speak with, when we don't get the chance to talk. We are together. I pray for you, for everything you need — that you have salvations from Heaven. We will pray for each and every one, for everything you need. Hashem, blessed be He, knows what you lack and what each one needs, and the Holy One, blessed be He, will fill that lack from Heaven, and He will grant you what you ask, and give to you, and act for you on your requests — in the spiritual, in the material, in everything.

36:48 And know that whoever thinks of drawing close to Hashem, blessed be He — let me tell you what it is to draw close to Hashem. To draw close to Hashem is to go through hester panim, the hiding of the Face, beyond measure, many, many times. After that a person will have light; and after that, once again hester panim beyond measure, and more tests, and more hester panim and hester panim — and then, in the end, he will have a great light. He will see that here, Hashem, blessed be He, is shining upon him — and after that, a greater concealment, and so on.

37:14 Hester panim all the time from Hashem, blessed be He. It seems to us all the time that He is moving away, but this is the way to draw close to Hashem: to pass through against everything, to prevail against everything — and let no one ever, ever, ever be broken by anything that he goes through. Hold on tight, with all your strength, to the holy Torah; hold on to the way of Hashem, and you will see the immense light that will burst forth from each and every one of you, to bring the complete geulah. May we merit it swiftly, speedily, and speedily in our days, amen and amen.

38:08 They persecute, they make trouble — lashon hara, as the Rav said. It isn't lashon hara; it is far more than that. They don't even know what they are doing. They eat a person alive; they want to eat him dead. Everyone has all these things, all the hardships — all the troubles that the Rav has truly lived through. We really don't know; we know only a little of the things the Rav has been going through over these last years.

38:34 We see that the Sitra Achra truly does not allow it — one way or another — that they do not allow it, in some way; the yetzer hara doesn't want it. They cannot... "After these things, G-d tested Avraham." Rabbeinu Ephraim says: what is "nisah," tested?

39:00 It is an expression of setting him up on a nes, a banner. He raised him up. To raise him up — it is an expression of greatness. But it says "After these things" — the tenth test, which is the test of the Akeidah, the hardest test of them all — yet we see that there Hashem raised him up, to set him on a banner, to make his name great, to make of him Avraham Avinu. Now, he says, this whole thing was in order to bring out from potential into actuality.

39:26 That is, Avraham Avinu beforehand was small, within his own place, and now — before the whole world, over all these things. And I ask, perhaps — I am not worthy to say things, I am not worthy to speak here at all before everyone — but still: perhaps the tests, the hardships, the troubles, everything we hear about, and certainly what we don't hear about — all of it is in order to bring out from potential into actuality all the powers, all the...

39:56 to spread the light of Hashem in the world, to spread all the greatness, to make great the name of my teacher and Rav. To burst forth — exactly as it will be with the kollel — it is with the Rav's name. I'll tell you something beautiful. You know, the difference — what really is the difference in the way of our forefathers, of all the holy tzaddikim, all the holy tzaddikim in history, any holy and great one you like — let's take King David, Shimshon, all the holy mighty ones who stood up for the Jewish people.

40:40 When they went through what they went through — a person has a possibility — every human being who lives here in the world, everyone who is running about here in the world, each one wants to make his own name great. Each one wants — "Hav lana chayei, mezona" — "Give us life, sustenance" — in Tikkun 6, page 22, in the Tikkunei Zohar. Rabbi Shimon says: whoever says "Hav, hav" — "Give, give" — who wants for himself, wants all the time — "hav lana, hav lana chayei," give us, give us life — he wants for himself; he attributes something to himself.

41:06 But one who prays to the Holy One, blessed be He, and thinks about the honor of Heaven — he wants to make the Name of Hashem great. That is, the whole battle of King David — when King David prayed, in all the Tehillim that he composed, it was not in order to make his own name great. King David fought to make great His Name, blessed be He. He wanted to engrave the Name of Hashem in all the worlds. He fought to engrave the Name of Hashem in the world.

41:31 That is, the whole battle of King David was only so that he would reveal in the world His light, blessed be He. And how was that? Through the Tehillim. The Tehillim that he composed, the Book of Tehillim — in Tractate Bava Basra, page 14, the Gemara says that King David set down the Book of Tehillim together with those ten tzaddikim who set down the Book of Tehillim. That is, it doesn't mean that they — that each one came and composed. They said it; he gathered it, he revealed it in the world.

41:59 That is, he went and revealed the Tehillim in the world by his own power, by what he attained — to reveal these psalms, those hundred and fifty psalms that King David revealed. And the meaning is — in chapter 1 of Midrash Shocher Tov — that King David asked that it be considered equal to Negaim and Ohalos: that it be esteemed before Hashem, blessed be He — whoever engages in it, it is counted as Negaim and Ohalos, the very same.

42:23 The very same — that is exactly how it is counted before the Holy One, blessed be He. Someone who now has ten minutes — ten minutes of learning or ten minutes of Tikkun HaKlali — which comes first? Which do you put first? A hard question. What can I answer to such a thing? Five minutes and five minutes. Look, the Tikkun HaKlali of Rabbi Nachman of Breslov — its virtue is so great. Why? Because it is arranged in order.

42:51 The Book of Tehillim, as you see, is not arranged in order. Right? You see, in psalm 86, "A prayer of David: Incline, Hashem" — at the end of the portion for Tuesday it is written, "The prayers of David son of Yishai are ended." In psalm 86: "A prayer of David: Incline Your ear, Hashem, answer me, for I am poor and needy." How can that be? The prayers of David should already have ended. How does another psalm appear here? You see that the psalms are not arranged in order. It is the order that we have, but it is not the psalms in their order. The Tikkun HaKlali is arranged in order.

43:19 They have a very great virtue when one says them — it has a virtue beyond measure. The Chasam Sofer would say the Song of Creation every Erev Shabbos. The Song of Creation has a very, very great virtue. There is the commentary of the Rabach, Rabbi Binyamin HaKohen. There is the work of Rabbi Eliyahu Deitz, the author of Pi Eliyahu, who was a disciple of the Gaon of Vilna. And many more holy ones whose commentaries we have.

43:45 It is a wondrous thing. You can learn the Song of Creation on Erev Shabbos. You can learn the Tikkun HaKlali. If you want, say it — it is a thing beyond measure. So if you have time, of course, say the Tikkun HaKlali — that is always good. What's that? Even Yosef Meshisa did not dare take the Menorah out of the Beis HaMikdash, the Holy Temple: "Enough — I angered my Creator once; shall I anger Him a second time?" They come — how can it be that people dare to come and enter the Holy of Holies, to fight against the holy with reform?

44:12 They don't have those senses. They don't have the senses to recognize kedushah. The Satan has already been slaughtered — so how do they sin? The Temple is already destroyed. Years — and how many? How long has it been? Two thousand years... what do you want? — All right, I'll tell you something. — Rav, may I: today, in this generation, with everything there is... Rav, you speak about the enactments... we are Jews who read... and in the end not to become sad.

44:43 What is the answer to the madness that is happening today, in this generation? I will answer you on that; when we finish with this, I will explain. First of all — first of all, what you said regarding the Tehillim of King David: when King David set down the Book of Tehillim, he revealed and gathered them and revealed them in the world in order to engrave His light, blessed be He.

45:08 And the name of King David simply did not exist — it was utterly nullified before the revelation of the kingship of Hashem. The whole meaning of the psalms and of what he revealed in the world was so that, in the end, everyone would crown the Holy One, blessed be He. To this day, when we say Tehillim, whom do we crown as King — Hashem, blessed be He, or King David? Hashem, blessed be He. We do not mention King David.

45:35 "A psalm of David" — that is to attribute the psalm to King David. Now, if you said this psalm in your own name, or in the name of anyone else, no one would say it. A psalm attributed to David is attributed to a great one — not so that he take the greatness for himself, but for the endorsement, for the authority, so that you will say: "Oh, this is what David said — I want to be included in his song, I want to be included in his psalm." As it is written in Midrash Shocher Tov, section 90: "A prayer of Moshe, the man of G-d" — from his middle and up an angel, from his middle and down a man — and he would pray and say this prayer. This was the prayer of Moshe Rabbeinu:

46:12 "Hashem, You have been a dwelling place for us in every generation." The prayer of Moshe Rabbeinu — I want to be included in the prayer of Moshe Rabbeinu; I want to be included in the words and the expressions of Moshe. So when I ask, and I mention King David, I want to be included and to rise up together with him. That was the request of King David; that was the request of all those holy ones. They did not try to engrave themselves in the world — they tried to engrave Hashem, blessed be He, in the world.

46:37 That was his whole essence. And that is why he asked of the Holy One, blessed be He, that it be esteemed like Negaim and Ohalos. And in truth, the Rav of Volozhin said that we do not see that he was answered from Heaven. We don't really know whether, as it were, from Heaven — from Heaven... But they say that by the very fact that he asked at all, presumably the Holy One, blessed be He, listened to him. And that is also the view of the Eshel Avraham of Butchatch, who wrote that it truly is esteemed like Negaim and Ohalos — and if King David asked, then yes, the Holy One, blessed be He, agreed with him and answered him from Heaven, and it does count. But that engraving was in order to reveal the kingship of Hashem, blessed be He. Therefore all those holy ones and those tzaddikim did not come to reveal themselves in the world —

47:17 they came to reveal the kingship of Hashem, blessed be He. So that is the same question too; the same answer answers yours — what you asked. First, one more thing as well — an apology that we cannot gather here often, because there are many obstacles on the part of the municipality, which is very disruptive, and I cannot hold many activities here. This was — how do they say — they gave me a bit of time. So I said: it is like a person who is in prison and is given a time to go out — he should go out at the very first time, to fulfill mitzvos; he should not wait to go out on Yom Kippur.

47:49 Who knows what will be with him by Yom Kippur? I said: there is a chance to grab a day — we grabbed the one thing that was possible. Let us pray to Hashem that He make room for us, "and we shall be fruitful in the land," so that we can, with Hashem's help, already have our own place. Because now they too are putting their hand in — they want to lay a hand on this beis midrash and enlarge their own place there; they want to make a very, very big story out of this shul.

48:14 Baruch Hashem that we are here, and let us hope that, with Hashem's help, we can continue the activity — and that a solution be found for the parking too, and for everything. There are many complicated things — how shall I put it — I cannot tell you all the troubles I am caught up in. It is something special: "inside and outside you shall overlay it." It is, how shall I put it, something special. It is so...

48:39 So I say: I cannot go into detail, it is many things. But truly, pray to the Holy One, blessed be He, truly, that He give us wealth of kedushah, so that we can do what we desire, as we wish, here in the world, without depending on some Michael or some magnate who will come and consider in his mind how much to give for the building, how to give, when to give. We don't want that — let them keep it for themselves. The Holy One, blessed be He, will reveal some treasure to us, and we will be able to put up an everlasting building and uphold the Torah — truly give it its preciousness and its honor, truly as it should be, and that we can truly learn and teach and reveal His light, blessed be He — which truly is our true and eternal purpose here in the world.

49:21 I hope that, with Hashem's help, this matter with the municipality and everything will work out too. And this is also exactly what I come to answer regarding this whole generation of ours today. Today, shall we hand out grades and assign levels — who is true and who is not? I cannot tell you who is true and who is false and who isn't. But the main thing, the simple rule: whatever strengthens you toward Hashem, blessed be He — draw close to it; and whatever distances you — flee from it. And seek to see what the way of Hashem is, what is the way to crown the Holy One, blessed be He, as King.

49:47 We learned from King David, we learned from all the great tzaddikim, that one must crown the Holy One, blessed be He, as King. One must use the crown that a person has, and use it for the honor of the Holy One, blessed be He. A person should not seek to gain honor through his fellow's disgrace. One who has a crown and sees someone greater than himself — let him crown even the one greater than himself. Yerushalmi Pesachim, chapter 6, halachah 1 — it is written in the Yerushalmi, Pesachim, that a person who has some crown, who has honor and greatness — when one greater than he comes, let that one be honored; let him give it to him: "Come, sit here beside me; you go up." One who truly has it — he is not looking to reign; he looks all the time to crown the Holy One, blessed be He. The true way is to crown the Holy One, blessed be He, and not to seek all the time to reign and reign and reign. That is the way: we must engrave the Holy One, blessed be He, in the world. The way to engrave the Holy One, blessed be He, in the world —

50:33 there is a way in everything we do, every action we take; everything we do engraves the Holy One, blessed be He, in the world — every mitzvah, every good deed. And especially, it is upon the leaders and the wise men of the generation truly to seek His will, blessed be He, and to crown the Holy One, blessed be He, as King. At every opportunity a person has to speak, he must always cry out for the honor and the kingship of the Holy One, blessed be He. The Holy One, blessed be He, did not give us a loudspeaker so that a person could show his wisdom, or so that a person could show his talent.

51:05 All these things are not truth. The Holy One, blessed be He, does not give a person these tools in order to attribute them to himself. He says to you: "I gave you this — crown Me as King. I gave you this — turn to Me, bring them to Me." All of this is only for Hashem, blessed be He. What do you think — today, I say, this whole path too, everything I have composed — all these things — it is not that there is "something" here. No.

51:30 The Holy One, blessed be He, looks and says: "There is a true will here." He says: "Come, here, I will give to you — bring it out into the open." It is the Holy One, blessed be He, who watches over this path. It is not for anything else. There is no "something" here. There is toil here, exertion, hester panim — with everything I said — and a battle for the honor of Hashem, blessed be He. And one who follows the will of Hashem and seeks the will of Hashem truly knows that this is the most important thing.

51:55 For the Holy One, blessed be He, says to each one of us who has honor, who has something here in the world — if the rich man has wealth — anyone who has ability, and kingship, and authority must use it in order to crown Hashem as King. It cannot be that there be someone who causes the Holy One, blessed be He, to be forgotten, even for a moment. That is the difference between those of truth and falsehood: one must cry out the Holy One, blessed be He, at every time and moment, all the time — that there is only the Holy One, blessed be He — and not cut off the created beings, all human beings, from the Holy One, blessed be He. And as we see today — what is it that is called avodah zarah?

52:32 Here, now, is the avodah zarah that we see: the world runs after avodah zarah, and there are mosques and churches and houses of avodah zarah. Why does it cut off? Because they attribute to it — as if there is this, and not that. Avodah zarah is not necessarily a person bowing down to a statue. It is even when a person makes his money into one — as the holy Baal Shem Tov said: "Save me from damim, O G-d" — "save me," that my damim, my money — that I not regard it as an avodah zarah. Because in the end, a person who turns his damim, his money, into that...

53:03 If a rich man now sits in his home and says: "I am not worried, I have no problem — I have wealth" — is he considered a heretic? Of course he is a heretic. Because he does not trust in the Holy One, blessed be He. He must trust in the Holy One, blessed be He. He must not feel that he has anything. He must feel that he is poor. Why, King David, with all the wealth he had, felt himself poor, destitute, lowly, needy. He did not regard himself as anything; he did not hold it as something good of his own. He held himself as lowly: "I have nothing. It makes no difference how much You give me, how much You take — I am the same. Even if You give everything, if You put nothing —

53:45 I have nothing at all." And therefore, the vessel that you have — you cannot use any crown or honor, nor use any wisdom, or anything that you have, to cut it off from the Holy One, blessed be He. Everything must only crown the Holy One, blessed be He, as King. One must not glory in anything — only in the Holy One, blessed be He. To speak of the Holy One, blessed be He; to make much of the Holy One, blessed be He; to turn to the Holy One, blessed be He, and to direct others to the Holy One, blessed be He; not to be cut off from the Holy One, blessed be He; and to speak all the time about the Holy One, blessed be He.

54:14 That is the most important thing of all the important things. I'll tell you a beautiful story, since you already mention it — a very beautiful story about Rabbi Nachman of Breslov, may his merit protect us, amen. There were some chassidim who had the custom of going to give a pidyon to every Rebbe in every town where they did business. In this town they would go to the Rav of the town, give him a pidyon, and go on to another town.

54:39 One day they had a deal at the fair in Breslov. They arrived there and said: "Let's go to Rabbi Nachman." They said: "Fine, come on, nu, let's go — we'll go in, get a blessing, and we have to be off." He talks and talks and talks and talks and talks and talks and talks. They move a little closer to him, make him a sign — he goes on talking and talking. They take the kvitlach, put them in his hand — he goes on talking. They take the money, slip it under his hand — he goes on talking. Well, they left the room, and were asked: "Nu, what did you hear in there?"

55:08 "We don't know what we heard. We know that there is a Rebbe there who speaks only of the Holy One, blessed be He. That is what we heard." That, as it were, was the impression it made on them. When they would go to all the other Rebbes there were, they would deal with them and talk with them about business. And here, they said, he speaks with us the whole time solely of the Holy One, blessed be He. That is, you see that the most important connection there can be — a thing that will never be annulled, a thing that will never cease — is the connection to the Holy One, blessed be He. Because in the end, every Jew needs the connection to Hashem, and to draw close to Hashem. Even, for example, when people come to me —

55:39 look: sick people, all kinds of sick people, and all kinds of things like that — what do I hand out to them? Prayers. You don't see how many prayers I hand out — people don't know — if you see it at all. "Say the prayers" — the connection, so that a person draw close to the Holy One, blessed be He. For I turn the blessing into only a vessel. The blessing is a vessel; the prayer is the main thing — that Jews pray to the Holy One, blessed be He. What does the Holy One, blessed be He, want here in the world?

56:05 For what was the whole world created? What is the purpose of this whole world? Tell me, what is the purpose of this whole world? What — that I be a great wise man, and a person be such and such? No, there is no need. All these things — their root is pride; it is not truth. The Holy One, blessed be He, wants that a person — be the very greatest, even at the highest level, attain the greatest wisdom — let's see you be a simple man. Let's see you say Tehillim with simplicity. Let's see you — let's see you say a psalm of Tehillim with simplicity; let's see that you are a simple man. To be a great wise man — that takes no wisdom.

56:37 But to be a simple man — that is great wisdom. One must know how to be a simple man — and to be simple is not simple. However much a person thinks... people think that to be a simple man is to be a fool with his head down. That is not a simple man. A simple man is someone who has no questions, no difficulties about anything; for him, everything is the best there is. With him there is no hairsplitting, no heresy and no confusion. Simply, whatever Hashem, blessed be He, does with him is the best there is. He goes about always in joy.

57:06 That is to be simple, pashut: it is to strip off, lehafshit, all the garments there are. The garment — the garment: what is its meaning? What does it make of the person? Beged, a garment, is from the word boged, a traitor. It betrays the person; it deceives you. You see someone dressed in such clothes, and he seems to you a great man, a great tzaddik. He can wear garments of gold and staffs of silver; he can be considered a great man — but in the end he may be a person who is not on the way of Hashem.

57:38 The clothes do not truly represent what the person is. They can only give you what his will is. The garment expresses what the person wants to be. When you dress in a certain garb, the garment reveals your will, what you want to be. According to the garment a person conducts himself. His will — the fact that he dresses in such garb means he wants to be such. A person who dresses like an idolater — Heaven forbid — he doesn't want to be an idolater? I don't know.

58:04 That is, the garb reveals the essence of the person — what he wants to be. When you dress in holy garments — by the way, the Rebbe, Rabbi Menachem Mendel of Rimanov, writes that one of the segulos and good things for being saved from the evil eye, for being saved from ayin hara, the evil eye, is to dress in Jewish garb. For whoever dresses in Jewish dress, which the Jewish people wear together, is saved from the evil eye.

58:29 So going about like this, in black and white, is a segulah for being saved from the evil eye. That is the Rebbe of Rimanov — so they say. The greatest segulah there is for being saved from the evil eye: to dress in Jewish garb. In the garb of idolaters, the evil eye has power over a person. When a person dresses in the dress of the nations, in foreign dress, the evil eye can have power over him. So from here you see the way and the simplicity that the Holy One, blessed be He, wants from a person: that he walk and conduct himself with wholeheartedness and simplicity.

58:55 It is written in the Torah, "You shall be wholehearted with Hashem your G-d" — and inside the letter tav there is a dagesh. The Holy One, blessed be He, wants a person to be wholehearted from the innermost point of his heart. Because in the end, even when they come, at that hour, before the Holy One, blessed be He — King Shlomo himself will come, with Moshe Rabbeinu and with all the wise men since the day G-d created earth and heaven — no one can stand before Hashem, blessed be He. In the end, what will stand before Hashem is some small thing from the heart that was there.

59:23 The greatest moments before Hashem are the supplications and the weeping: "With weeping they will come, and with supplications I will lead them." The Holy One, blessed be He, also says: "What are those moments when you served Me — when you were in joy, and thought good — and when your heart was broken? Those are the moments that I delight in and rejoice in, and remember for you, and draw near." Those are the things by which I will be found worthy. With Hashem's help, let's have a little music.

1:24:46 Baruch Hashem, we have merited that the Holy One, blessed be He, sent us, in this generation, the Rav, to guide us. A descendant of the Gaon of Vilna — a simple Jew. One day I came to the Rav and told him that Jews had made up a false accusation against me and gone to the secular courts, and told a story that never was and never happened, and they hold me liable and simply want to do terrible things.

1:25:22 I spoke with the Rav about it, I showed it to him, and the Rav said: "Don't worry. It will all be null and void; it will all be erased. Don't worry. Say these Tehillim every day." And last week the clerk calls me — I had not gone; the Rav told me: "Don't take lawyers, there is no need for lawyers.

1:25:46 They will believe the truth that is in you. Stand before the judge and say your words briefly." Last week they call me from the court, after the proceedings, and they tell me that "since you have no lawyer and are not represented, the judge asked us to call and inform you that she has gone over the matter; she does not believe —" I am reading it to you word for word; she wrote only two lines: "I do not believe a single word of what the plaintiffs said.

1:26:26 I believe everything you said. The claim is struck out and dismissed." So I simply came to gladden the Rav and to tell him the good news we received at the end of last week.