השידור חי ממעמד האלפים ט"ו בשבט עם הגאון הינוקא | תשפ"ו

4:40 as we find in Tractate Rosh Hashanah, chapter 1, mishnah 1, in the dispute of Beis Shammai and Beis Hillel, that Beis Shammai say on the 1st of Shevat and Beis Hillel say on the 15th of Shevat. That is to say, the New Year for the tree, the time we count for the tree is the 15th of Shevat, and this count that our Rabbis taught us, that our Rabbis ruled on the 15th of Shevat, this count is the time that, in practice, wherever the Sages set the boundary and the ruling, that in practice they will remember and count by this time, there you find a boundary of holiness, of cleaving to G-d, of a fence for Hashem, blessed be He.

5:24 And then the whole unfolding begins of the blessings, for on this day we rectify the root of the ground, the root of the tree, the rectification of the sin of Adam, the first man, at its root, and we mention before Hashem, blessed be He, all the wonderful rectifications that can be merited through the blessings over food, with the intention that we bless Hashem, blessed be He, just on the blessings themselves.

5:50 For the true root is that a person is grateful to the Creator, blessed be He, he is grateful to the creations, which is what our Rabbis taught us in Tractate Berachos, page 31, that it is forbidden for a person to benefit from this world without a blessing, and whoever benefits from this world without a blessing has committed misappropriation. the Sages taught in Tractate Berachos, page 33, that the Men of the Great Assembly instituted all the laws of blessings for us; on page 38, [unclear], as is made clear in Tractate Berachos, page 50a, that by a person's blessings it is recognizable whether he is a Torah scholar, you can see it by his blessings, and likewise in Tractate Bava Kamma, page 30a, that whoever wants to be pious - a person who wants to be a chassid must be careful in monetary laws,

6:33 to keep to the laws of damages, to know how to be careful not to damage people, Heaven forbid. Rava says: the matters of Avos; and Eliyahu said, of course, the matters of blessings: that a person should be careful with the blessings over food, for this is what brings a person to holiness, to restraint, to cleaving, to cleaving to the Holy One, blessed be He. Our master the Ritva, in Tractate Pesachim, page 7b, our master the Ritva writes that in practice we join the blessing right on, and go straight on to the deed.

7:04 We know there is importance in going straight from the blessing to the deed, that a person may not, Heaven forbid, pause between the blessing and the mitzvah in anything, whether in eating, whether in drinking, whether in the blessing over mitzvos, in anything, because our master the Ritva writes that the blessing is the service of the soul, and we put the service of the soul before the service of the body, in order to cleave at their root, so that they will be one. This is the aim: we bless over everything and rectify it, in order to come to recognize the greatness of Hashem, blessed be He, and we make this preparation for cleaving.

7:35 And therefore, the great importance is that we show gratitude and appreciation toward Hashem, blessed be He, which is recognizing the good. The trait of recognizing the good is that a person, Heaven forbid, should not be ungrateful, which is a despicable trait and it is a very, very bad trait, which holds back the redemption. All those who have in them, Heaven forbid, some ingratitude - and to our sorrow this trait has taken root in us, and we, Heaven forbid, do not truly merit to receive closeness to Hashem, blessed be He; and for this the Satan lies in wait for a person every day and puts into him all kinds of ingratitude, and to truly forget the purpose, the true path, the good path, what recognizing the good truly is, what the true purpose truly is, what the way of Hashem, blessed be He, truly is.

8:23 And therefore there is a dispute, and our Rabbis spoke in Tractate Berachos, page 40, as we know, that in practice it was ruled as halachah in the Shulchan Aruch, in siman [unclear], on the blessing of the tree or the blessing of the ground: when a person makes the blessing of the ground, he covers the tree. While the fruits of the tree are covered by the blessing of the tree, when a person makes the blessing of the ground, the blessing of the tree is also covered, but a person who makes the blessing of the tree over the fruit of the ground has not fulfilled his obligation.

8:49 At the inner root, one can explain that a person, in his essence, man is close to the ground. This corresponds to the sin of Adam, the first man, for man came from the ground, and therefore we rectify the ground. A person has views; his views are the trees, they are the fruit of the tree. The ground - when a person rectifies and blesses over the fruit of the tree, he blesses over his own view, he rectifies his understanding, then even if his view is not as it should be, still, as long as he knows who he is and knows what his essence is, he is careful with the blessing, then he rectifies the fruit of the tree and rectifies the understanding, then at once [unclear] is rectified.

9:28 But the reverse: a person who has only understanding and has only the tree, has only counsels, but has at his root no essence of connection to the ground, to those holy tzaddikim, then the blessing of the tree does not cover the fruit of the ground; he cannot fulfill his obligation. For those who serve Hashem, blessed be He, alone and think they can understand anything in this world, when a person blemished his thought once, and a person sinned, Heaven forbid, once, how can he know the way of Hashem, blessed be He, how can he truly understand Hashem, blessed be He?

9:57 He cannot at all come to [unclear]. And therefore in Tractate Berachos, page 47a, that, Heaven forbid, a person should be careful not to throw a blessing out of his mouth, that, Heaven forbid, he should not be a person who rushes through blessings, as Rashi writes, and our master the Rosh, Rabbi Yonasan of Lunel, Rabbi Abudraham, that, Heaven forbid, it should not seem to a person like a bother or a burden. He must bless calmly, slowly, with a settled mind.

10:23 Why? Because at the time of the blessing he connects and unites the Holy One, blessed be He, and His Shechinah, cleaving and unity take place in the upper worlds at the time of the blessing, so how can a person come and belittle, or throw, Heaven forbid, a blessing out of his mouth, and not be careful in mentioning the Name of Heaven - in Shevuos page 39 and Nedarim page 7, in the words of Tosafos - that wherever you find the Name of Hashem, there is poverty, Heaven forbid, etc. And so it is written in Sefer Chassidim, siman 46, our master writes in Sefer Chassidim, that, Heaven forbid, 'with their lips they honored Me, but their heart is far from Me' - those who throw blessings out of their mouths and are not careful to bless with intention [unclear], to bless with trembling.

10:59 When we mention the great Name of Hashem, blessed be He, one must bless with very, very great trembling in mentioning the Name of Hashem, for at the moment we mention Hashem's Name in blessing, a very, very great connection is made, and we cleave to Hashem, blessed be He, at the root, and we raise everything done here in the world to rectification and ascent. And therefore, when we are here, in this world, and we want to cleave to Hashem, blessed be He, at His root, we need to take all our views and all the fruits we bring forth all year long, and know that the blessing of the ground covers them.

11:37 But the fruits themselves, the counsels and the understanding we have, are not covered by the blessing of the ground, a person cannot fulfill his obligation with this. Therefore, what the Shulchan Aruch writes in siman [unclear], that the blessing of Shehakol covers even [unclear]. Of course, a person must be precise in the blessing, and cover it with the truly correct blessing, the one that belongs to it. But the meaning, the true rectification, is that a person knows at his root his essence, where he is drawn from and where he is going, and after [unclear] years, where he will lie, and what will become of him, and what his purpose is, and everything that will pass over him, and everything he will engrave here in the world, from this he truly tries to engrave for eternity. He always thinks about the purpose.

12:17 This is what Yeshayahu the prophet said: 'I said, I will ascend above the heights of the clouds, I will be like (edameh) the Most High' - in Yeshayahu chapter 14, verse 14, 'I will ascend above the heights of the clouds, I will be like the Most High.' Edameh is the root of adamah, the ground, for he refines the power of imagination, for he knows that everything here in the world, he must refine his power of imagination, and he must know exactly: what is my understanding, what are my counsels, what is my Torah, and what is my root.

12:42 When a person truly knows the blessing for each and every kind, at his root he must know what his understanding is, what his counsels are, what Torah is in him, what his connection is, what his root is. His root is what of him is from the ground, where he is from, from what connection he is, from what root he is, what his rectification in the world is, what his purpose in the world is. This is the blessing of the ground. And the same goes for the blessing of the tree: he understands all the understanding, all the counsels, all he needs to do, all his Torah, all his counsels, he appreciates everything, he knows what it means to receive from this tree.

13:16 There were many who received much of the fruits, much of the trees, and drank from the spring, and were under the tree, and did not truly merit a true connection, so that in practice what happened, to our sorrow, is that we see much ingratitude in the world, that they distance themselves from Hashem, blessed be He, and do not appreciate what Hashem, blessed be He, gives the Jewish people, He gives us so many good things and so many kinds of good bounty, and we, instead of appreciating the goodness of the Omnipresent and cleaving to what Hashem, blessed be He, gives us, He gives us to take shelter and draw close to Him, blessed be He - from this we distance ourselves, and instead we do not merit to draw close and truly cleave to the true and inner root, with true cleaving to Hashem, blessed be He,

14:00 which is the true purpose: to cleave to Hashem, to truly understand what my view is here in the world and what my rectification is, and to understand that the root of the ground, the fruit of the ground over which we bless, this true root is this day of the 15th of Shevat, for after the ground has given and ripened and brought out wonderful fruits and trees and everything, we come and show gratitude and show Hashem, blessed be He, that we do not benefit from this world without a blessing, and we are not ungrateful.

14:32 We appreciate and praise and glorify and laud over all the kinds, and give thanks before Him, blessed be He, for everything, for we know that in this root it is all, entirely, connection and true cleaving to Hashem, blessed be He. And for this one must always cleave to Hashem and learn Torah for its own sake, so that a person always brings forth a tree bearing fruit, so that in its essence, in the essence of this tree, in its essence, at its root, it, the tree itself, will be all fruit, which is in the time to come, which is the secret of Atzilus, which is the expanded mind, which is the aspect of the holy Shabbos, which is not what there is on a weekday, for the day of the holy Shabbos is the inner dimension of the aspect of the fruit of the ground,

15:17 which is the root of man, which is the rectification of the sin of Adam, the first man, and everything. All the six weekdays we are in the aspect of the fruit of the tree, everything we eat is fruit of the tree, it is the rectification of the sin of Adam, the first man, we must rectify the sin of Adam, the first man, at its root, and in the fruit of the tree too, in practice there is a peel, and there are the leaves, and there is the trunk and the branch, but there is no essence of fruit. And on the holy Shabbos we merit complete and absolute self-nullification, therefore we say, 'Shake off the dust, arise,' for this is the root of the ground, for we rectify the sin of Adam, the first man, at its root,

15:50 therefore we say, 'A psalm, a song for the Shabbos day' - in Midrash Shocher Tov, siman 92 - and therefore the Torah insights that flow down, that a person merits to innovate in Torah, he merits to reach such wellsprings of wisdom, this is only through recognizing the good, that he appreciates the Torah, that a person appreciates the Torah he receives, and he rejoices in the Torah he receives from Hashem, blessed be He, from the mouth of the Sages. He appreciates it, he knows there is no reward or measure for one word of Hashem that he inherited, that he received, and he can go with it for 120 years.

16:18 He rejoices in it and he has understanding, then he truly merits to draw near, truly, truly, to Hashem, blessed be He. Therefore Rabbi Shimon bar Yochai writes, in the Zohar, Parashas Shelach Lecha, on page 173a, that in practice, that same aspect: on the holy Shabbos, every time he goes up on high, they say to him, 'New insights,' they ask the soul, 'What new Torah did you bring forth on the holy Shabbos? What did you hear here on Shabbos in this world? Did you hear new insights here? What did you bring from the world here, to Shabbos in Heaven?'

16:45 In Heaven they want to know - the Holy One, blessed be He - to hear what he innovated on Shabbos, the holy Shabbos: 'Bring us new insights, bring something, some insight, something lofty.' On page 174a, Rabbi Shimon writes there in the Zohar, Shelach Lecha, that this is that same aspect, in practice, of the son who brings new insights in Heaven on Shabbos, then they clothe his father in great garments and honor his father in Heaven, in the upper world.

17:09 Therefore our master, Maran the Chida, writes in Machazik Berachah, in siman 290, sub-section 3, Maran the Chida writes that this is the reason that 'You shall keep My Shabbosos' was placed next to and in practice, 'Every man shall fear his mother and his father, and you shall keep My Shabbosos,' to place the mitzvah of honoring father and mother next to Shabbos, for in that same aspect, when new insights are made on the holy Shabbos, through this his father and mother take delight in Gan Eden, [unclear], the new insights that that son says - in Heaven a very, very great stir is made from this in the upper worlds, and they honor that father, that one, whose son says new insights from him on Shabbos.

17:44 This is the same aspect, and this in practice is the lofty aspect of a student who receives from his teacher: his teacher is the aspect of the ground, and the student is the aspect of the tree, and therefore one must always know that the ground covers the tree, but the tree cannot cover the ground, for a student can never fulfill the obligation of honoring his teacher, which is a thing that has no measure at all, the high level of receiving the Torah from a teacher, which is the highest thing there is.

18:09 Therefore Rav Chisda, whose greatness everyone knows, said that he was so happy with the Torah he received from Rav that he was ready to give whoever would tell him a teaching from him - he was ready to give him two of the priestly gifts that were in his hand. In Tractate Shabbos, page 14b, there Rav Chisda says he is ready to give of the gifts in his hand, two of the priestly gifts in his hand, to whoever would give him some new teaching, to receive some new teaching; and he was the student most attached to Rav, who taught all the order of study and all his wisdom, and the pilpul, all that was granted, in Tractate Sukkah, page 29, in Tractate Eruvin, page 67a, such was his greatness; in Tractate Berachos, page 8, side a, where he said: 'Hashem loves the gates of Zion more than all the dwellings of Yaakov' -

18:52 that the Holy One, blessed be He, holds dear the gates distinguished in halachah more than synagogues and study halls, however much they sit and engage in Torah, in every synagogue, in every study hall; the Holy One, blessed be He, so loves the gates distinguished in halachah, because this is the word of Hashem, this is halachah, what Hashem, blessed be He, wants. He wanted to know the teaching according to the halachah, what the will of Hashem, blessed be He, is at its root, what He wants; and this is the essence of true receiving, that the student appreciates and understands the root and the essence, that there is no measure or reward for what he receives from his teacher, there is no measure or reward for one word of Hashem.

19:28 Look at Rav Chisda, who prided himself on being ready to give of the gifts in his hand, of the priestly gifts, a thing one does not give away. Rav Chisda prided himself that whoever would give him a teaching from Rav - 'just bring me one teaching from Rav' - how happy he was with it, what joy he had to hear just one word of Hashem. Why? Because their Torah was so pure. It is a completely pure Torah, pure of all the refuse of the world, for all the refuse of the world is all the opinions and everything the world says, and all the opinions that got mixed in during this exile, all kinds of opinions got mixed in, and through this a very great distance from Hashem, blessed be He, came about, so that we fell from bad to worse and distanced ourselves greatly from Hashem, blessed be He,

20:08 and we came to such a long exile, and we did not truly merit to cleave to Hashem as Hashem, blessed be He, wanted - that we cleave to the Torah truly, with purity, that a person be nullified, following Moshe Rabbeinu: 'and what are we?' Moshe Rabbeinu - 'and the man Moshe was very humble, more than any man on the face of the earth,' for Moshe Rabbeinu at his root was of the aspect of 'Who creates the fruit of the ground', when he was - his whole essence was lowliness, and to draw down only abundance and blessing and goodness, and the Jewish people did not understand the essence of Moshe Rabbeinu, when he was the ground.

20:39 Therefore they thought that the tree could cover the ground. And therefore Moshe Rabbeinu did not enter the Land of Israel; he had to be buried outside the Land of Israel. If Moshe Rabbeinu had entered the Land of Israel, on this the blessing of the ground covers the tree, and, as it were, Heaven forbid, to remove the Jewish people. And so He said, 'Let Me be, and I will destroy them, and [unclear] a great nation.' The meaning is that the blessing of the ground would cover the blessing of the tree. And Moshe Rabbeinu said, 'No, I do not want this; I pray for the Jewish people.

21:06 I want to pray that the Holy One, blessed be He, will [unclear] all the Jewish people.' As it were, the Holy One, blessed be He, said to him, 'I will make the blessing of the tree, as it were, that the ground will cover everything - which is Moshe Rabbeinu - and nothing else will be needed.' But Moshe Rabbeinu did not want this, and he prayed to Hashem, blessed be He. And therefore it is written, 'And the man Moshe was very humble, more than any man on the face of the earth.' For Moshe Rabbeinu wanted to fulfill the obligation and to carry on the Jewish people, that they remain in the world and that they be upon the face of the earth, for, as it were, 'the face of the earth' is the tree, it is the fruit tree,

21:34 so that they would bless over them 'Who creates the fruit of the tree' alone. they would not, Heaven forbid, need to cover them, And therefore every blessing will be on each kind by itself, that they will bless over the Jewish people 'Who creates the fruit of the tree.' Therefore, when the Jewish people went out, the Erev Rav, the mixed multitude, went out with them, and this is a dispute in the Mechilta, in Parashah 14 there is a dispute between Rabbi Yishmael and Rabbi Nasan, who disagreed - Rabbi Akiva and Rabbi Yishmael and Rabbi Nasan - how many went out of Egypt, for there are several opinions about this, that they say it was 120 myriads, that is one million two hundred thousand, which was the opinion of Rabbi Yishmael.

22:07 How many went out from there. It was something beyond measure - one million two hundred, that is 120 myriads, that is one million two hundred, one million two hundred thousand who went out. This is something that makes one think - to calculate this at all, how much thought at all one can think when one thinks about the number of the Erev Rav who went out with the Jewish people. It is not an amount like, say, two or three, it is a very great number, beyond measure.

22:34 Rabbi Akiva says it was 200 and 400, which is, so to speak, 240 - that comes to 2 million and 400 who went out by count. Rabbi Nasan says it was 3 million and 360 myriads, that is 3 million 600,000. [unclear] Rabbi Shimon - it comes out, so to speak, 180 myriads, which is one million 800,000. This is the number who went out of Egypt, so many who went out with them from Egypt, and this is something that makes one think how they would get mixed in.

23:07 And it is understood that this can also be from the side of the souls - Erev Rav, and it can also be from the side of opinions, which sometimes mix in: a spirit of folly of the Erev Rav enters a person and puts brazenness and impudence into him. That is the root of the Erev Rav, as it is written in Tractate Yevamos, on page 79, that the signs of the Jewish people are: merciful, bashful, doers of kindness, and one into whom brazenness, impudence and ingratitude have entered - a spirit from the Erev Rav has entered him, which brings him to think that he is, as it were, the truth, and he thinks that he knows, and so from this they go [unclear] and err, and multiply disputes and troubles among the Jewish people, and all that we see is only because of this - in Shabbos, page 139b,

23:48 that all the troubles come from this: 'Go and examine the judges of Israel.' Therefore it is written in Tractate Beitzah, page 32, about Shabsai bar Marinus, who was among the Jews of Babylonia who were there, and they had no pity on him, so of course they heard about the Sages, that they were not of the seed - that they were of the Erev Rav, for how could they not have mercy on him, how could they not have pity on him - they should have shown him mercy, for he needed charity to be done, and they did not help him - about Shabsai bar Marinus, in Beitzah, page 32.

24:13 And from here we see that also the Erev Rav themselves, those same opinions - and this already started back then, then, those wealthy Jews of Babylonia, for we see that from here the spirit - and sometimes the mind - sometimes it is both by descent and by way of mind; it can be Erev Rav, that a person thinks he is in his right mind, that he understands and that he knows, and according to that he rules and goes on and lives and exists, and imposes his opinion, and thinks he is right - that is the root of the Erev Rav: they behave with brazenness, behave with impudence, and multiply disputes, and think they have true knowledge, and think the truth is with them, and they do not know that they are lying on the very lowest level.

24:58 And the way of Moshe Rabbeinu, the way of the truest truth, the way of the Jewish people, is bashfulness, it is mercy, it is teshuvah, it is forgiveness, it is thanksgiving, it is atonement, it is pardon, it is gratitude, it is searching for Hashem, blessed be He, it is teshuvah and cleaving to Hashem, blessed be He. That was the true search, that was the true way and root that Moshe Rabbeinu wanted: that the Jewish people would incline to plant a tree and to cleave to Hashem, blessed be He, truly, with a whole heart, that they would not err, Heaven forbid, that they would understand that the true root, and the root of true purity, is only and solely from repairing the sin of Adam HaRishon at its root, and then there will be gratitude toward all the created beings.

25:43 For the Jewish people, in practice - when holy Shabbos comes, we repair all the aspects, in all the trees, we repair the Land of Israel, we draw down the holiness of the Land of Israel, for every place with a boundary of holiness draws from the holiness of the Land of Israel, and the Land of Israel from Jerusalem, Jerusalem is the Beis HaMikdash, and the Beis HaMikdash from the Holy of Holies, from the Ark of Hashem, from the Tablets of the Covenant, from the whole Torah scroll, from all this holiness that rested there in the time of the Temple.

26:13 Even though our Temple, our glory, was destroyed, we feel that the holy Shechinah has not left the Jewish people and is with them in exile, even when today we are very, very far from Hashem, blessed be He. It is written in the Zohar, Vayikra, on page 20b: Rabbi Shimon says: when Israel went into exile and were walking with their hands bound behind their backs, they cried out to Hashem, blessed be He, and immediately the Shechinah left, and the Holy One, blessed be He, wanted to return the whole world to emptiness and void.

26:43 When the Beis HaMikdash was destroyed, Hashem, blessed be He, wanted to return the whole world to emptiness and void - to return the whole world to chaos. Hashem, blessed be He, said to them: What is the purpose? What purpose did you have in mind when you came down here to this world, if not to build My House, if not to bring the geulah, if not to turn over every stone so that the Beis HaMikdash will be built? And this is in Parashas Tazria, on page 51: Rabbi Shimon says that from the day the Beis HaMikdash was destroyed, there are no more healings in the world.

27:10 No one can be healed, and one must have great devotion and try hard to guard oneself from every illness. For when, Heaven forbid, this impurity came down - all the impurity of the nations and the Erev Rav - and the Beis HaMikdash was destroyed, and we do not have our Temple, our glory, then [unclear] is very dangerous and hard to heal - it is impossible to be healed. There are no healings in the world because the Beis HaMikdash was destroyed. And how careful one must be about this - Rabbi Shimon says - since there is no Beis HaMikdash in the world.

27:38 How much one must pray [unclear] - for the root of healing, for the Beis HaMikdash. If we knew what the Beis HaMikdash is, if we saw the world truly, with true eyes - what to repair: to repair the sin of Adam HaRishon, to repair the purpose, to truly repair all the service of the created beings, all the teshuvah, truly, to repair everything at the root, to light up the tree, to repair the stature of Adam HaRishon, which is the purpose, the purpose for which all the tzaddikim and all the holy ones have toiled and worked since the day G-d created earth and heaven.

28:08 Therefore, when we pray to Hashem, blessed be He, we must pray all the time to repair the stature of Adam HaRishon, to light up the souls of Israel. There are so many souls that are fallen, that are in 'the tears of the oppressed,' who are down, way down, and they are in despair and broken, and one must restore their hearts, and one must strengthen them and give hope to all of the Jewish people - it is forbidden for anyone in the world to fall into despair, Heaven forbid.

28:36 For when a person despairs, Heaven forbid, and distances himself from Hashem, blessed be He, he thinks he has no remedy and no hope, Heaven forbid, then he goes very far from Hashem, and, as it were, Heaven forbid, he says that the blessing of the tree will exempt the earth. And from this - what we learned before, that only the earth can exempt the tree. What does it mean? He casts a slur on Moshe Rabbeinu. He blemishes the root of the holy Torah, for Moshe Rabbeinu is the root of the humility that is in each one of the Jewish people.

29:05 Everyone in the Jewish people has humility and has lowliness. That is the Moshe Rabbeinu that is in each one. That is the power of hope, which encourages everyone that one can get out of any situation in the world; from anything in the world one can get out. But, Heaven forbid, when a person brings into himself the mind of the creeping creatures, the mind of the Erev Rav, such a terrible impure mind - he brings such terrible impurity into himself - then from this it is impossible to heal, from this it is impossible to bring out. From this, Heaven forbid, a person commits all the prohibitions in the world - for one ant that a person ate, Heaven forbid: one ant, that is transgressing five prohibitions.

29:41 That is a very great prohibition, and pig, Heaven forbid, is one prohibition, and people sometimes are just not careful with such forbidden eating, And from this the Sages learned, in Tractate Makkos, page 16, about the severe prohibition. Of course, there is in this how many times a person is lashed for it, that he suffers for it - of course, whether from Heaven or from the earth, and he will be judged for it, for everything he did - a prohibition before Hashem, blessed be He. But we know that such a whole creature is not nullified even in a thousand - in Yoreh De'ah, siman 100, se'if 1 - we know that in this case this thing has no nullification, because it is a whole creature, that has sunk into a person - the root is the same thing:

30:18 that a person has a creeping creature that entered his mind and sank into his mind - there is no nullifying it. He walks around with a basket of creeping creatures, he walks around with an impure mind, he walks around with a crooked mind, and he cannot get out of the despair that is in him. This despair is that same whole creature that is not nullified in a thousand; it is not nullified in the secret of wisdom, of the 'aleph' of wisdom, which is the power, which is the hope, which is 'wisdom gives life to those who have it,' that one is filled with hope and with strength and with joy.

30:46 He knows that there is no despair in the world at all. He can go from one extreme to the other. Everything can be repaired, one can get out of any situation, and there is hope for all, and there is a remedy for all, and there is nothing crooked that cannot be made straight, and everyone can come to the highest place and reach the highest levels, and rise and be uplifted and be full of hope, and there is no despair at all. One can be healed from everything, and one can overcome everything and repair everything, but the root of the Erev Rav brings despair and destruction into the Jewish people, and confuses them and weakens them, tries to distance them and make them impure and confuse them, so that they will go very, very far from Hashem, blessed be He, and not reach true knowledge,

31:29 to truly come close to Hashem, blessed be He. And for this the Satan lies in wait more than for anything, and he fights over this with all his strength - just so that a person will not truly take a true path and will not come close to the aspect of earth, to true lowliness; he draws him close to all kinds of trees, draws him close to all kinds of fruits. But a person forgets that no matter what tree he will be and what fruit he will be, he will never exempt the earth, he will never reach that level, because the blessing of the earth will always exempt the blessing of the tree, for it is its root and it is higher than it, its nature comes from it, and it is the root and the repair of everything.

32:03 And therefore on this day, when we repair this root, we repair the aspect of the earth, we repair the earth for the Most High, to repair Adam HaRishon, to repair the stature of Adam HaRishon, to repair and be purified from all the impurities and all the blemishes and all the creeping creatures there are. We know in Tractate Chagigah, on page 11, that this is the same aspect of 'bahem' or 'mehem' (in them or from them), that there is the impurity they learned about this, about the chomet (a kind of lizard), that in fact its size - that at the beginning of its creation it is small, like a lentil - and from here the Sages learned that there is no difference in this; in fact, whether 'bahem' or 'mehem', the dispute arises whether we see

32:38 in this that there is impurity in it as with a whole creeping creature, or part of its limbs. So the Sages learned about this chomet, that at the beginning of its creation, that it is truly at the beginning of its creation, when it is very small, then its size is like a lentil; they learned from this that it makes impure - this is the measure for impurity. This measure, like a lentil, is a very, very, very small portion, it is the smallest portion there is, which makes a person impure with just a small thought, that a person, Heaven forbid, brings into himself the smallest creeping creature, even part of the creeping creature.

33:07 Just as this makes impure by touch, so it is also in thought, in the mind: that a person brings into himself just a drop of something not good, just a drop of lashon hara, Heaven forbid, just a drop of bad things, just a drop of [unclear] and creeping creatures - it makes him impure and distances him and confuses his mind and weakens him, and he can lose his world. Rabbeinu Yitzchak Eizik Yehudah Yechiel Safrin of Komarna writes that this thing, Heaven forbid, can bring a person to perdition and make him lose himself from both worlds.

33:35 And therefore we must always have pity on ourselves, always care for the true purpose, always care for the eternal purpose, for the true purpose that Hashem, blessed be He, wanted - that we truly care for the root of our soul, what will become of us, and how we will truly be upright and return to Hashem. And the whole essence now of the fifteenth of Shevat, Tu B'Shvat, the middle of the month - all the times of the Jewish people, the fifteenth of Adar and Tu B'Shvat, and this joy that is made all the time, and the fifteenth of Nissan, on Pesach - all these joys and good things that Hashem, blessed be He, did with us at these times, specifically in the middle of the month, are in order to show and strengthen and light up the light of the souls of Israel in Heaven,

34:19 that the souls of Israel are holy and they are precious, and no sin applies to them and no blemish applies to them, and no [unclear] and nothing at all, for at their root they are holy, as all the Jewish people, in fact, at their root came from the earth. Only Moshe Rabbeinu could remind the Jewish people that at their root they are from the earth, and therefore they had to hear and receive the Torah from the mouth of Moshe. 'And Hashem said to Moshe: Write this as a remembrance in the book, and place it in the ears of Yehoshua,' and this is what he said to him: 'Go out, fight tomorrow against Amalek,' for 'lemachar' (tomorrow) has the letters of 'rachem' (mercy), which Moshe Rabbeinu had to reveal in the Jewish people; he revealed mercy in them. And therefore, when King Shaul had pity on Agag,

34:59 then he revealed mercy, when it should have been 'fight tomorrow'; but when he had mercy on Agag, all of Amalek came out of it, all of Haman, Amalek, all the Erev Rav, all the evil and all the wickedness that came out - it was only that he should have 'fought tomorrow,' that he revealed mercy in a place where it was not needed. He should have done it 'tomorrow' - they conquered him, so he reversed the letters, King Shaul, and revealed mercy in this, where it was not needed.

35:26 And this is in fact a mixing-up of the mind, which King Shaul in fact revealed, and therefore they hanged Haman on the tree. For it was exactly the opposite: Moshe Rabbeinu revealed to the Jewish people, he told them: You are the aspect of earth. And therefore Haman the wicked, who wanted to cause the Jewish people, Heaven forbid - as it was with Moshe Rabbeinu, that He said: 'Let Me be, and I will destroy them,' and Moshe Rabbeinu, who spoke with the blessing of the earth - Moshe Rabbeinu wanted to exempt all the Jewish people, and that they should live forever.

35:52 He said their blessing is 'Who creates the fruit of the earth,' and the blessing of the earth exempts the tree - to exempt them from every sin, to exempt them from every iniquity. And the blessing of the tree does not exempt the earth. And therefore Haman the wicked wanted, Heaven forbid, to hang Mordechai on the tree. He wanted to say: here, the Jewish people are from the tree - to recall the sin of Adam HaRishon, to remind them of that same tree that she ate from, [unclear] Adam HaRishon, to tell them: here, it is this tree, and the blessing of the tree exempts the earth.

36:20 So they will have this tree - they will hang Mordechai the Jew, and so, Heaven forbid, he would do, Heaven forbid, to the Jews. And therefore it was exactly the opposite, measure for measure: therefore they hanged Haman the wicked - him they hanged on the tree. This is precisely to say that Mordechai the Jew, second to the king - Mordechai the Jew is the secret of the repair of the sin of Adam HaRishon, for Mordechai the Jew was the aspect of earth, and therefore we strike Amalek, strike the ground, strike the earth, we recall the root of Adam HaRishon, we recall the repair of the sin of Adam HaRishon, and we show that in the end Haman the wicked - him they hanged on the tree, for nothing remained of him, for he wanted to establish and say that the blessing of the tree will exempt the earth,

37:01 and Mordechai the Jew came and said: The blessing of the earth exempts the tree. The root of the Jewish people, the root of the souls of Israel - that all are holy and all are pure, and at their root all are nullified to nothingness, and if they are nullified to nothingness, then there are no thorns in them and no worms and nothing at all, for at their root they are nullified. 'I will ascend above the heights of the clouds, I will be like the Most High,' We, at our root, are holy and pure; no stain at all applies to the Jewish people.

37:28 'On that day the iniquity of Israel will be sought, and there will be none.' There is no blemish in the Jewish people and no sin that can distance them from Hashem, blessed be He, for at their root all are holy and pure, and holy and pure souls that can go from one extreme to the other. But what does Amalek do, and what does the Erev Rav do? It puts despair into them and destroys their mind - that they are far away, and there is no hope in them, and they cannot be answered, that Hashem does not answer them; and so he makes them despair and brings them down, until they distance themselves and destroy themselves knowingly.

37:59 If a Jew knew how much strength and hope Hashem, blessed be He, gives him at every moment, in every age, and calls him and commands about him, to strengthen him, to encourage him. If Hashem, blessed be He, wanted, we would hear the true voice today. You know that it is written in the Midrash Rabbah, in Parashas Eikev, and in Reishis Chochmah, in the Gate of Love, chapter seven, it is written that this is the reason we say 'shehakol nihyeh bidvaro' (by Whose word all came to be) over water.

38:24 Each time we recall all the miracles that Hashem, blessed be He, did for the Jewish people at the Sea of Reeds and at the Jordan - and all the miracles were done in water - so we mention the blessing of 'shehakol' over water. Rabbi Tarfon says: one who drinks water for his thirst says the blessing 'Who creates many living beings.' Of course, this is 'shehakol nihyeh bidvaro' when a person says the blessing, then immediately the blessing 'borei nefashos' comes, right after 'shehakol nihyeh bidvaro.' But the true root of this blessing, 'shehakol nihyeh bidvaro,' is over water, to remind the Jewish people that all the miracles of the Jewish people were done for them on the water. And this is the main intention of what the Midrash says - that this is the reason they say the blessing over water,

38:59 'shehakol nihyeh bidvaro' - for all the miracles that Hashem, blessed be He, did for the Jewish people; all the thanks and the hope that Hashem, blessed be He, did not abandon the Jewish people. If we see that Hashem, blessed be He, loves this people so much, and did so many miracles and wonders with it, and so much did not abandon them, and was with us in every situation, in all the hardships, in all the exiles - He did not abandon us, and did not, Heaven forbid - did not abandon us and did not forsake us.

39:24 We too must, we ourselves, not forsake and not abandon the way of Hashem, the way of the holy ones, the way of the tzaddikim, the way of the tree, the way of the earth, and remember that this is the only way to bring the geulah. And may it be His will that Hashem, blessed be He, redeem us with a complete redemption, and that the Holy One, blessed be He, give everyone strength and hope from Heaven, and give you salvations and miracles and wonders.

39:48 May the Holy One, blessed be He, bestow on each and every one of you many blessings and good things, and may you be glad and joyful, and may you be saved in all matters, and may you merit all the tikkunim, and may there be blessing and success for each and every one, and may we merit that Hashem, blessed be He, redeem us with a complete redemption, and may we merit to be redeemed with an upraised hand, right away, truly. Amen and Amen. There is a novel insight here from Rabbi [unclear].

40:29 He says: 'Moshe' has the numerical value of 345, 'pri ha'adamah' (fruit of the earth) has the numerical value of 345. 'Pri ha'adamah.' Chazak! - My teachers and gentlemen, please be seated in your places.

44:20 In a few minutes there is another seder of music. [unclear], please return to your places. Please, all those standing in front of the dais of honor, please be seated, there is a seder of music - 'and you shall love your fellow as yourself' - you are blocking those who are sitting. Please.

47:12 Where are you, where are you, gentlemen? Gentlemen, chazak, chazak! [unclear] the books of our teacher and Rabbi, in the group on the right side; fruits that our teacher and Rabbi [unclear], [unclear] - be strong and of good courage.

51:18 Blessed are You, Hashem our G-d, King of the universe, Who creates the fruit of the vine. - Amen. - Please sit in your places. Now they will pass the wine to you - into each bottle pour from the Rav's cup, and they will hand it out to you Orchestra, orchestra - the orchestra is here with us, There is a groom here who is right here in the hall with us, in the hall here, and now he is a groom, so he came here to greet us?

53:21 I want you to gladden him. [unclear] ... the two musicians, please come up to the stage.

57:44 My teachers and gentlemen, please be seated, and now the Rav will move on to the seder of music in honor of Tu B'Shvat. The two musicians, please.