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3:39 And we speak with the mouth of the wonders of Hashem, blessed be He, Who took us out of Egypt, of the miracles and the wonders and the signs and the marvels, and all increase in speech - Peh-Sach, “the mouth speaks” - for the mouth goes on speaking the words of Hashem, Hashem's miracles and His wonders. Hashem, blessed be He, told us in the Torah, in the Book of Shemos, chapter 20, verse 20: “You shall not make with Me gods of silver; and gods of gold you shall not make for yourselves.”

4:25 The Sages expounded on this in Tractate Avodah Zarah, page 43a, about the prohibition on us to make a replica of the Hall, a replica of the Sanctuary, a replica of the Temple, a replica of the Menorah. We are forbidden to make things like those that served before our Master, the Creator, blessed be He.

4:53 Hashem, blessed be He, said that... these things that were made for Him, things that were made for His honor - we have no permission to make things like these, to this day. And so in practice it was also ruled as halachah; it also appears in the SMaK, siman 162. And in practice the Rambam also ruled so, in Hilchos Beis HaBechirah, chapter 10, halachah seven.

5:19 And so too in practice we see that it was written by the Mahari Kolon in Shoresh 75, and Maran the Chida in Birkei Yosef, siman 141, se'if 8. Also in the Tur and Shulchan Aruch, in Yoreh De'ah, siman 141, se'if 8. And to this day, no one is permitted to transgress these things, and to make a replica of the Hall, a replica of the Sanctuary, a replica of the Menorah.

5:47 And let us reflect on this and see that the purpose of the Exodus from Egypt was in order to give us the Torah, and the purpose of the Torah is so that we merit to fulfill all that is said in it, all its mitzvos and details and fine points, and also to merit to inherit the Land of Israel, and to be in the Land of Israel, and within the Land of Israel, to be in the Beis HaMikdash, the Holy Temple, with all the mitzvos that depend on the House of Hashem, blessed be He.

6:25 And today, when we have been distanced from our land - and we mention this in every Mussaf prayer - that the glory has gone into exile from the House of our splendor, from the House of Hashem, and on all the festivals and at all times, we mention the matter of the offerings. And all we can hold on to today is “and let our lips take the place of the bulls,” for we have no Temple to offer in, and we have no help, no strength and no ability to find favor before Heaven.

7:00 But if we think and reflect, we will see that the great cry reaches up to the heart of Heaven, that we must do all in our power to change the opinions of the creations, the opinions of each and every one of us, from the habit - for we have grown used to living in this exile; and when Pesach comes, everyone wakes up. About that fourteenth of Nisan, when Moshe Rabbeinu sat and was shepherding the flock of Yisro his father-in-law, and Hashem, blessed be He, was revealed to him in the burning bush, and within the event of the burning bush, when Hashem, blessed be He, was revealed to him, right away, a year later: “and the Children of Israel go out with an upraised hand.”

7:56 And all that the Jewish people went through was so that Hashem, blessed be He, would show them His power, and His might, and His ability to change and to act within nature, for He is the Creator and He is the Former, and He is the Knowledge and He is the Knower and He is the Known. And when we look and reflect, that now we rise to a level that is beyond the reach of the intellect, which the intellect cannot grasp: the greatest level of the root of the souls of Israel, which is the receiving of the Torah, that every day we go up and up and up in the counting, until in practice we merit to leave the 49 gates of impurity, and to make like treasures: “If you seek it like silver and search for it like treasures,”

8:45 as Shlomo said in Mishlei, chapter 2, verse 4, for “matmonim”, treasures, is “mem-tes” - days - “monim”: 49 days we count. We see from here the hint, that we count 49 days in order to enter and be included within those gates of holiness, in preparation, in order to receive the force of the holiness of these days, for in the time to come all these days will be days of Chol HaMoed, for they will be great and awesome lights that will be revealed, and therefore the joy in them is beyond measure.

9:15 And if not for the scars of the death of Rabbi Akiva and his students, and the grief that broke out with Rabbi Akiva's students, and the hatred, and the honor they did not show one another, and all the separation that was among us, and if not for the destruction of the Temple, we would be able to see the great joy that would have been made at this time, in these days, which are very, very holy and lofty and awesome days. And our master the Rashash wrote in Nahar Shalom, page 32b, that all that will happen to a person in his life - it all depends on these days.

9:46 These days are the days that are made, each and every year. Everything is engraved and made each and every day, and all that everyone will go through - in these days. And the Shem MiShmuel of Sochatchov also wrote that even a person who was not careful in them repairs his soul - even one who does not feel anything in these days. And the Pri Tzaddik also wrote that a person repairs all the matters of purity that he damaged.

10:10 And the Sfas Emes of Gur also brings that a person cannot repair all that he sinned and become a complete tzaddik - it is specifically in these days. And so he wrote on Parshas Emor, in the year 5642, about the greatness and the matter - that these days are the great and exalted days and the most awesome, to bring a person to the highest level possible, for they are holy days, and all that a person will go through - everything is decreed in these days, which are like days of judgment over all that will happen to him. And so also it is written in the book Tzavsei Chaim, page 43, he wrote there that if a person strengthens himself in Torah and in prayer and in mitzvos, so all the days of his life will be led; and, Heaven forbid, he wrote the opposite.

10:54 Therefore one must be very, very, very careful in these days and sanctify ourselves in every way possible, in order to draw down and reveal in the world the light that is revealed from the Exodus from Egypt, for we see that this light can be revealed and drawn down in the whole world. And the greatest virtue is that the more we anticipate and feel and sense the holy emunah - for these are the days of emunah.

11:23 All these days, the “nahama de'asvasa” (the bread of the healings), the matzah, and all the mitzvos we fulfilled at the Seder. And all these days in which we are made bring a person to the greatest level of emunah, where he tells of the wonders of Hashem, blessed be He, of the Exodus from Egypt, of this great and awesome miracle that He did, when Moshe Rabbeinu came to the land of Egypt.

11:47 And Yochanain and Mumbrus were there. Yochanus and Yumbrus were the sorcerers who were there, as they are also mentioned in the Zohar, as Yunus and Yumbrus, and also Yochanai and Mamrei. Tractate Menachos, page 85a: they said to Moshe Rabbeinu, “Are you bringing straw to Afarayim?!” You come to bring it to us, a place where we are all learned in sorcery, learned in tricks. You want to do the business of magicians with us?! We will shame you in this.

12:13 And Moshe Rabbeinu comes to the land of Egypt, to the impure place, to the low place, to the place of idol worship, which is strong - just to go out from there and to pray before Hashem, blessed be He, for it was impossible to pray from Egypt, which was full of idols, and full of houses of idol worship. And Moshe Rabbeinu prayed: “And Moshe said to him: When I go out of the city, I will spread out my hands.”

12:40 He wanted to go out from there in order to pray and spread out his prayer before Hashem, blessed be He, only once he had gone out of this impure place, the land of Egypt. And to this day Hashem, blessed be He, warned us, as an everlasting remembrance, for the generations, that we remember that every matter that is done in the world, of all that the world sees, must be only and solely with emunah in Him, blessed be He, that a person is forbidden to believe in anything besides Him, for many times people fall in their emunah and become even more distant from Hashem, blessed be He, and it seems to them, Heaven forbid, that Hashem, blessed be He, does not watch over them, or, Heaven forbid, that He has left and moved away from man. But if the creations would look,

13:31 they would see “eye to eye, when Hashem returns to Zion.” In mercy they forbade us to make illusions, that... today everyone sees that there are all those people who make illusions in order to draw in matters of their faith, to show that they have in their hands powers, or such-and-such things, and to this day no one in the world could do anything like the signs and wonders that Hashem, blessed be He, sent by the hand of Moshe. For the power that is done by the sages, throughout all the generations - the sages can do in this world whatever they desire.

14:09 They can change nature from one extreme to the other, for with them nature does not exist. Nature exists only for one who goes according to nature. But a person who is exalted and has nullified all the elements of his nature, all his fire and wind and water and earth, all his four elements, then he rises and is lifted above all the elements of the world, and so he can rule over the elements of the world. And this is the reason signs and wonders were seen by holy men, who used to change nature, and it was all by the power of emunah alone. For in fact nature submits before them and cannot contend with them. And so, when Moshe Rabbeinu came to Egypt and Yunus and Yumbrus came and tried to do all their tricks of sorcery with him,

14:51 they did not succeed in doing anything like Moshe. And this was the secret of the serpent, the secret of the staff, the snake that swallowed the staffs of the Egyptians, for this secret of this staff is the secret of the staff of emunah that will be in the time to come. Therefore, in the time to come, Hashem, blessed be He - “Aharon's staff blossomed and ripened almonds” - it is destined to be that all of the Jewish people will be healed through this staff, for Aharon's staff, which blossomed - “perach” - is all the 288 sparks, these that...

15:18 are raised and repaired to their root, and everything is repaired at its root completely, completely, until there remains in it no hold at all in the world. And therefore those who went and arrived and attained great and awesome levels attained it only and solely from the secret of the staff of Moshe Rabbeinu. For the secret of Moshe's staff was the secret of emunah, which Moshe Rabbeinu revealed to all the creations; this is the whole matter of Pesach: that only by emunah alone in Hashem, blessed be He, can everything be changed, and it is forbidden, Heaven forbid, to believe in anything else.

15:49 For those who believe, Heaven forbid, that if a person sees something not good, or a broken mirror, or some bad date or bad time, and they try to attribute it to nature, and they believe in it, that if such-and-such happened then they connect it to nature, saying, maybe something bad will come of this - and so those people transgress a prohibition, and one must be very careful about this, for it is a very severe prohibition, as brought in Rashi in Tractate Sanhedrin, page 65b, and page 66a, and so too the Rambam ruled in practice in Hilchos Avodah Zarah, chapter 11, halachah 4, and so too in practice the Shulchan Aruch ruled in siman 179, se'if 3, about the prohibition and the severity of a person who divines all those times - what he holds in his mind to be for good or not for good,

16:36 that is, he says: if the mirror broke, or any such thing, that he tries to divine and to change things, he turns them over so that he will have some thing, some matter of belief, and he does not notice that everything, everything, is an entirely different time; it is all from Hashem, blessed be He. And so Hashem, blessed be He, took us out of Egypt so that we would not be in those ideas of nature and of those sorcerers.

17:01 We must be of lofty stature, and rise to the highest and most exalted levels, in order to look and see the root that is in each and every thing. For if a person looks and imagines that he sees the sorcery of those sorcerers, of Yunus and Yumbrus, who did sorcery - but their sorcery was illusions, they only made mere illusions; they had no power, they had no hold in the world, and whoever looked at them would think it was impossible to leave Egypt; their whole goal was to do their sorcery so that whoever saw them would understand it was impossible to leave Egypt: “there are no sorcerers like these” - and their sorcery was acts of illusion, that had no hold and no power in the world, for they were broken before Moshe Rabbeinu.

17:48 And so this prohibition, which people are drawn after throughout the world to this day: people who go to look and gaze at the faces of those diviners and those magicians damage the root of the Exodus from Egypt; they damage those who wanted to take us out of Egypt: Moshe Rabbeinu, and Aharon, and Miriam. That is why Moshe, and Aharon, and Miriam add up exactly to the numerical value of “the Exodus from Egypt”, to hint to us about the way, and about the Exodus from Egypt, that it was both in the merit of Moshe, and in the merit of Aharon, and in the merit of Miriam. And so look, that...

18:21 according to... a person goes and looks - Rashi explained in Sanhedrin, page 65b, he explained that this diviner, that person who does illusions, does those things, those tricks, as if he is making an illusion, as if he deceives and has the power to do something. And no one knows what he is doing, and the world thinks of him that he has some powers, and that it is in his power to do something, and so through this they go and listen to what they do, and so through this they would lead those Egyptians far away, and so in practice we also see that it is forbidden, as the Rambam also ruled in Hilchos Avodah Zarah, chapter 11, halachah 9, halachah 15 and halachah 16, and so in practice the Bach and the Taz also ruled, and all of them [unclear], and the Shach,

19:05 that it is forbidden to watch and look at such people who to this day follow this path of doing magic in the world, and sorcery in the world, and they are looked at as if they have the power to turn something from one extreme to the other. But one who looks - “the wise man has his eyes in his head” - knows that every hold of the world is from falsehood, from the outside forces, and it is forbidden to give them any hand, and forbidden to look at their faces, and forbidden to go after them, and one must go only after the principles of a pure and simple emunah.

19:37 For the Exodus from Egypt, when Hashem, blessed be He, took us out, was to show us His greatness and His might - and now we are close to the Exodus from Egypt, and going out with an upraised hand, and in practice we are also now going out to... to the Song of the Sea; everyone, on the seventh day of Pesach, is joyful, engaged in the Song of the Sea, which is the great and awesome thing, and the most exalted. Let the world think and see that Hashem, blessed be He, takes Israel out of Egypt, and the first thing they see and meet is water. The beginning of Israel's salvation was through water.

20:12 The beginning of creation was through water. Moshe Rabbeinu, who was at the beginning the leader of Israel, had to be put in a basket in the river, and Hashem, blessed be He, nullified the element of water so that it would not harm Moshe Rabbeinu. Therefore the Name “MaHaSh” - “From of old is Your Name” - is effective for being saved from drowning in water, and it has the power to heal all the sick. The secret of Moshe Rabbeinu: “From of old is Your Name.” And so the salvation of the Jewish people was, at the beginning, that the leader of Israel came: “And she saw him, that he was good,” “For... water I drew him” - “from the water I drew him out” - this is Moshe.

20:46 She draws him from the water, and so he came through the basket. And so, as soon as the Jewish people go out of Egypt, the first element they meet, as they go out of Egypt, is the element of water. Once again they see the water. And Moshe Rabbeinu comes and looks and sees the thing that is the complete opposite of their going out of Egypt, so that he does not understand where he is taking them. And then Hashem, blessed be He, shows Moshe Rabbeinu that this whole world we see - not by illusions, and not by sorcery, and not by diviners, and not by all kinds of sorcery and divination, but by simple nature - Moshe Rabbeinu shows the Jewish people how Hashem, blessed be He, shows them that simple nature by the power of simple emunah in Him, blessed be He.

21:33 That is why Yaakov said, “With my staff I crossed the Jordan” - the Degel Machaneh Ephraim writes: “B'makli”, with my staff, has the numerical value of “Yaakov”: Yaakov Avinu crossed by his staff alone, he crossed the Jordan - everything. How can one cross? How can one go from one extreme to the other? Everyone wants to go from here to there, to do a “leaping of the land”, and to learn Bris Menuchah, of Rabbi Avraham of Rimon the Sefardi, how to do these secrets - if they only knew that with simple emunah - “With my staff I crossed the Jordan” - only by the staff alone, only by simple emunah in Him, blessed be He, by a person's name, by his simplicity, by the power of emunah in Him, blessed be He, one can change all of nature, and one can come out of all the extremes,

22:14 and one can cancel all the troubles, and one can cancel all the wars, but we must remember that we are obligated to crown Hashem, blessed be He, as King. We give honor to flesh and blood; we crown flesh and blood over us; we go after flesh and blood; we look at the power of flesh and blood, who think they have some kinds of powers, and illusions, in what they do, and this is what Hashem, blessed be He, does not love.

22:39 Hashem, blessed be He, shows them that the great sea - the water reached up to the firmament - “and the waters were a wall for them on their right and on their left,” and all the signs and the miracles and the wonders that Hashem, blessed be He, showed them, going out of Egypt - and Hashem, blessed be He, reveals to them that more than this, as the author of Machzor Vitry, Rashi's student, also writes that... the great virtue of the Song of the Sea is that it too is a Torah-level remembrance of the Exodus from Egypt, and he brings a new idea: that it too is a Torah-level remembrance of the Exodus from Egypt, for perhaps we would have said that this is already the Exodus - that it is only the going out itself,

23:12 and maybe the Song of the Sea is not part of the Exodus from Egypt, for we had already gone out of Egypt, and it is a new beginning; but he explains that this too is the essence of the Exodus from Egypt, in order to explain to us that the true and complete going out was only when the sea was split before the Jewish people, when they went out from one extreme to another, and they met precisely that element of water - for these waters are with the secret of prayer, for from the secret of prayer everything is drawn. That is why the author of the Nefesh HaChaim writes, in Gate 3, our master Rabbi Chaim of Volozhin, that the whole matter of prayer is the repair of the redemption, and as our master Rabbi Chaim Vital wrote in Shaarei Kedushah, that the whole matter of holiness and redemption

23:50 all stands on the foundation of prayer, for on prayer everything stands, and on the repair of prayer everything stands, and all that we entreat and pray to Hashem, blessed be He - the whole world will stand on a person's hour of prayer. When we pray to Hashem, we show everyone, all the creations, that Hashem, blessed be He, is all-powerful, and no plan is beyond Him, and it is in Hashem's power, blessed be He, to change all of nature for us, and everything from one extreme to the other, in a moment - only through emunah in Him alone, and that we be strong in the power of prayer. And so, that..., as I explained at the start, that...

24:24 this was also a new insight on Shabbos; I explained it at Minchah, to..., whoever remembers, at sunrise, that we explained that the secret of prayer is drawn, from..., as far as the illumination reaches, up above, opposite the Crown. We must bring the prayer to the place that is highest. And the goal of prayer is that it be accepted before Heaven, before Hashem, blessed be He, and so the main power of prayer is drawn from the Temple, for “My House shall be called a house of prayer for all the peoples.”

24:55 And that is what, in practice, explains why the Rambam ruled in chapter 4, halachah 16, in Hilchos Tefillah, and also in... this is also in chapter 4 - in chapter 5, halachah 4, also in Hilchos Tefillah, twice, And also explaining that a person must think that he is up above in Heaven, and all of him is above, and he thinks of the Temple and the Holy of Holies, and they do the prayer, and pray before Hashem, blessed be He, so that..., all that a person wants to draw down into this world, both the intention of the prayer and his prayer being accepted - is only from guarding the Sanctuary of Hashem, only when a person breaks all his elements, and guards the honor of the kingship of Hashem, blessed be He, to strengthen us in the matter of emunah in Hashem, blessed be He, alone - that Hashem, blessed be He, is all-powerful,

25:42 and from there, when one thinks of the Temple, and..., “I will carry my knowledge from afar,” when one thinks only of the House of Hashem, and prays for the House of Hashem, and feels the pain of the Shechinah, and when a person feels the pain of the Shechinah, that she is without a home, and understands the exile, and understands that we must do all in our power, turn the world over, so that we do not reach Heaven before Hashem, blessed be He, is revealed here on earth. That is how we must feel: that we will not be ready to come to the Heavenly Court until Hashem, blessed be He, redeems Israel with an upraised hand. That is how everyone must insist, and fight, that our eyes, all of us, that this generation - we will merit

26:19 to be redeemed with an upraised hand, and we will merit to see the Temple, and we will merit to see the kingship of Hashem. We want only and solely the kingship of the G-d of Israel; we do not want the kingship of any flesh and blood; we do not want the kingship of anything in the world; we want Hashem, blessed be He, to lead us. We are left like sheep without a shepherd, who walk - where are we going?! The Torah - we still have no grasp of it, we do not attain the Torah. After all, all the sages who composed all their works, all the geonim - it is a shame to think that what they wrote is what they attained; after all, they attained infinitely more than what they wrote. Simply, of what they attained,

26:57 it was permitted to them - out of what they attained, what was permitted, they wrote; what was forbidden to them, they kept with them, and that was a secret that they guarded. And... and when they departed from the world, they took this Torah of theirs with them, and it was kept with them above, and it is in the treasuries of treasuries above, in a place that no one can touch. As we think of the Megaleh Amukos, or our master the Arizal, or what our master, the... Rabbi Shimon bar Yochai thought, Rabbi Meir Baal HaNes, and all the geonim, and all the holy ones, and the Tannaim, and the Amoraim, in all the generations - that all they wrote for us is only what they attained, and there is...

27:31 And everyone knows that it is not so; they know that they attained beyond measure. Only, simply, what was permitted, and what was possible, and what remained in our hands, and the merit - that is what was left to us. But whoever will attain the Torah - when a person attains above knowledge, which is the secret that Avraham Avinu kept eruv tavshilin - one attains the Torah in its inner dimension, and attains the root of their will, of those sages, and reaches into their inner being, which is only and solely through the Temple.

27:59 For the whole essence of the sages and the tzaddikim was in order to build the House of Hashem, in order to do Hashem's will and to crown Hashem. And when one learns the Torah with understanding, and with reflection in..., for the sake of Heaven, with purity, only and solely in order to crown Hashem, blessed be He, then through this, this learning, a person is included in the parchment of the Sefer Torah, and he sees that much more is written than the black, by the ink, and through this he attains the Torah that was hidden, and that did not come down and descend into this world; and these are those secrets of the Torah that were attained by those sages, upon the sages, upon the sages, in each and every generation.

28:36 For every tzaddik who composed his work - when a person truly reflects, he will understand that he hid a great deal within the words, and whoever understands his words will understand what he tried to hint at, and will be able to reach that same place that he drew from. Like Moshe: “for he drew, drew for us”, for Moshe Rabbeinu succeeded in revealing all the explanations of the Torah, and revealing them, and this was precisely through Yehoshua.

29:00 And so, when the Jewish people go out of Egypt, they reach the sea, and they reach once again the element of water, which is prayer, and this is “Pour out your heart like water,” which is the repair of all the generations, and this is the Temple: “For My House shall be called a house of prayer for all the peoples” - and this is “its end is wedged in its beginning”, for everything is bound one with the other, for this depends on that, when a person goes after emunah in Hashem, blessed be He, and separates himself from diviners, from those diviners, and those sorcerers, who think of nature, and of nature's chance, and the blows of time; and he goes only and solely, and cleaves to Hashem, blessed be He, then he is purified of all the impurities in the world. And this is the secret of the counting of the Omer:

29:34 to be purified of those seven severe impurities, which are those of niddah, and zavah, and the impurity of the dead, and a woman after childbirth, and afflictions of the body, and afflictions of the house, and afflictions outside, those seven afflictions, those severe impurities - we are purified of them each and every week through the counting, and through the prayer that we pray, and through this we go out openly, that we reveal the revelation and the illumination drawn from the Crown, to a revelation of great mercy, which is from the Crown of Ze'ir Anpin, to draw down and reveal Hashem's mercy and kingship beyond measure.

30:07 And only by acting like this, and thinking like this, can we reveal the light that is in each one of us. I say to you - I, the small and lowly one - I say to you: listen to me. If you pray with intention, and you think about this, and you reflect, you will be able to see that each and every one is tremendous, and the war that we are fighting, against that not-good force, against that inclination that tries to weaken a person, is only because it tries to hide this from every one of the Jewish people.

30:43 You must, and we all must, believe with complete emunah, and understand that we too can go out of Egypt, and we will go out of Egypt, and the way to go out of Egypt is only through emunah, that each one will be obligated to bring the redemption, and the redemption hangs and stands on the head of each and every one, and he will do all in his power to turn this world over, so that Hashem, blessed be He, will have satisfaction, and Hashem, blessed be He, will be revealed, and all the heretics, and all the apostates, and all the deniers will see - they will see the salvation of our G-d. All the ends of the earth will see the salvation of Hashem; on all of them “terror and dread will fall,” when they see His Torah - that Hashem, blessed be He, gave us a Torah of truth,

31:28 and He gave us the right path, and the signs and the wonders and the miracles and the marvels. And I will ask just one question in the world - let them answer a question. Of all the nations of the world, and all the religions in the world, whether from the Christians, or from the Ishmaelites, or from the... the Buddha, and all the idol worship found throughout the world: if the goal of their religion, through the generations, was to force upon the person who was created their way and their will, and if he will not follow their way and their will, they will murder him. And so they say: to destroy and to kill anyone who will not follow our religion, our faith - he must be destroyed.

32:22 And if this is your god, and you follow him, how would that one create a world in order to destroy it? And you believe in him and follow him. And I ask - our G-d, the G-d of gods, as we see throughout the Torah, has no goal, and there is no interest for Hashem, blessed be He, except only “He formed it to be inhabited” - that all should see, in calm, in calm and in rest, His kingship; and the mitzvah of honoring father and mother, and “do not murder”, and “do not commit adultery”, and it is forbidden to murder any person in the world. And more than that, more than that, the matter is most awesome.

33:08 Chanukah, which is rabbinic, we say the complete Hallel with a blessing. Chanukah - a small miracle, through a small jug of oil, and impurity that was in the House of Hashem, blessed be He. And Hashem, blessed be He, shone such purity, and such a miracle, that in fact this purity lasted for eight days, and they made the blessing, Hallel every day, in memory of the great and awesome miracle that was done, rabbinically, on Chanukah.

33:44 And today we are on Pesach; the miracles were done by Hashem, blessed be He, Himself, in the revelation of His own glory and His kingship. And we do not bless the complete Hallel every day on Pesach. Why? The Shibbolei HaLeket explains the reason, from what is said in Megillah, page 11b: “My handiwork is drowning in the sea, and you are saying song?” This is a fear of fears.

34:10 Only the One Who formed man can say this. Only the One Who created the world. On the day of Pesach and the festival of Pesach, as the Gra writes, we fulfill 64 mitzvos, from the beginning of the night to its end. Sixty-four mitzvos we fulfill on this holy and awesome night. And all the core parts of the Torah hang on this night. And on it we fulfill the mitzvah of remembering the Exodus from Egypt. Tractate Berachos, page 11b: the Sages fixed specifically this passage, and not the portion of Balak, in order to remember the Exodus from Egypt, for it is the most exalted and highest thing in the whole year.

34:45 And when we do this and fulfill this, and remember at this time and at this season, that the Seder night has come, and Pesach, and joy, and we rejoice and are glad, and we engage in and tell of the miracles and wonders that had no equal in the whole world. “As in the days when you went out of the land of Egypt, I will show it wonders,” for wonders are yet to be seen in the time of King Mashiach, when Hashem, blessed be He, will come and desire to redeem us.

35:10 And everyone sees this miracle and this wonder, and Hashem, blessed be He, says that we should not say Hallel with a blessing. And this is the reason we do not say it, only on the first night, and the next day, and right away, every day, we say the Hallel to this day, but we do not make a blessing on the Hallel. And when the seventh day of Pesach comes, which is the most exalted time, which is the true and complete going out, with the downfall of the Egyptians who enslaved us, and the suffering that was done to us, we pass through the sea, on dry land, through awesome miracles and signs and wonders that had no equal in the whole world.

35:48 And the whole world saw Hashem's miracles, and we do not say Hallel with a blessing. And the whole reason is: “My handiwork is drowning in the sea, and you are saying song?!” Only the One Who created the world, only the One Who created man, only He alone can have pity on the work of His hands, and not want this song.

36:12 And this alone - to awaken all those heretics and deniers, that they know the purpose of creation is to draw down Hashem's mercy into the world, and to withdraw, and to cease from acts of murder, from acts of atrocities, from the hand of war, from the sword, from evil, from famine, and to reveal mercy in the world. For when the day of Hashem comes, and the kingship of Hashem is revealed, then no one will have any way to slip away, for just as Hashem, blessed be He, struck Egypt with all His wonders, in the time to come Hashem, blessed be He, will cleanse this whole world of all those wicked ones, of all those criminals and murderers, who walked in the way of chaos, and ruin, and corruption, against Heaven and against the Jewish people.

36:59 And may it be His will that Hashem, blessed be He, redeem us with an upraised hand, and that we merit, swiftly and soon, the building of our Temple, for we are close, and it looks like a few meters and steps, even less than the distance of a parsah, as we draw near to our Temple and our splendor that is here, in this holy and awesome place, close to the House of Hashem, and we feel the holiness, and the awe, and the influence, and the wisdom, and the air, the great and awesome fear of the eyes of Hashem, which gaze from these heavens and...

37:37 upon all the creations, all of them; and the whole world was created from this place, the city of kings - the kingship in the place here is awesome beyond measure. All our kings were here. All our wars were here. All our holy ones and our tzaddikim were here, and fought here over the blood, and over this holy land, and over the holy city, over Jerusalem, over the building of the Temple, and all their desire was to see the kingship, and the revelation of the kingship, of Hashem, blessed be He.

38:07 And we, the last ones, who are already here below, in the footsteps of Mashiach, are depended upon. We - they are waiting for us to pray, for the redemption, that we will pray for the kingship of Hashem, and everything depends on the power of our prayer, and on the intention of our prayer. And may it be His will that Hashem, blessed be He, give us the strength to pray with greater intensity, with greater might, with power and strength, so that Hashem, blessed be He, will be revealed to us and reign over us speedily, with great mercy and with complete kindness. That we merit to be redeemed with an upraised hand, that everyone have good blessings flowing down, that everyone have miracles and wonders, a good life, and a kosher and happy Pesach, salvations, and all the blessings, all of them. And so may it be His will, and let us say Amen.

41:23 By your leave, my masters - l'chaim! Blessed are You, Hashem, our G-d, King of the universe, Who creates the fruit of the vine.