The Yanuka Rav Shlomo Yehuda-איך זוכים לעשירות - הגאון הינוקא

2:49 The Jewish people went out of Egypt. They had no time to wait for the dough to become loaves, for there to be abundance. They went out in haste, right? Instead of giving them time — what, couldn't He make them a miracle? Let the children of Israel wait, and a loaf would sprout from heaven, and they would eat it. Put another way: couldn't He make a miracle — that the Holy One, blessed be He, would do — for the dough? With so many miracles they went out of Egypt, and You hold back over matzah?

3:22 Matzah, because there is no time? What had they only just seen? The plagues that the Holy One, blessed be He, brought upon Egypt. So what was the secret of this matter of the dough? Why not wait — so that it should not rise, and we use matzah every year, in remembrance of so great a miracle — because of the dough of our forefathers? Rather, first of all, this comes to tell us that the Holy One, blessed be He, says to the Jewish people: there were other vessels and other mochin here that you needed to attain in order to receive the Torah.

3:51 "And they emptied out Egypt" — they made it like the depths of the sea with no fish in it; they took all the silver and the gold. I ask you: a person who goes out to the wilderness, on a long journey — would he take vessels with him? Would he take gold with him? Would he take silver, glassware? No. What would he take with him? Food, cakes, good things, sweets, fruit, the good things they had.

4:23 That is what they should have taken with them from Egypt. So here is a question: what is the secret, that the Jewish people go out of Egypt and this is what matters to take with them to the wilderness — when they have no food at all? Even matzah they have to eat, because everything is in haste. Let them have time for the loaf to rise, let them have abundance and a feast — or let manna come down for them at once, the moment they left Egypt, right as they went out, so they would have something to eat. And instead they are busy with the dough — after all the miracles they had, it couldn't rise a moment sooner, or something like that?

5:01 Because instead, the Jewish people were occupied with something else altogether: they asked for wealth. Why? Wealth means the revelation of the kingship of the Holy One, blessed be He. Understand what that means. King Shlomo, who reigned over 252 provinces — sixty thousand stables, 160 million horses — not exactly, but... a great many horses; that is what it says.

5:27 But the riches and the kingship that King Shlomo and his kingdom had meant the revelation of the kingship of the Holy One, blessed be He. When we speak of wealth, it means there is no one in the world who can hide the sun, no one who can come and rule over the Jewish people, no one who can come and bring upon the Jewish people war, calamity, illness, sorrow.

5:55 The Jewish people are above everything. So we see: wealth of kedushah is kedushah, abundance, money, without end — so that the material surrenders and is nullified before the spiritual. That means that the spiritual is above the material. So when people say today that the world has wealth — that rich man over there, this one is rich — that is not called wealth. You need to understand this. What there is in the world today is a great quantity of money.

6:22 There are people here who are considered the richest people in the world, of whom it is publicized that their riches are estimated at such and such, billions and billions and billions, and they say their riches are such and such. The truth is that, according to the Torah and according to the Sages, that is not what wealth means. It means an abundance of money, an abundance of parnassah, and lust for money.

6:49 That is the meaning; it is called lust for money. I'll give you a parable. Say a person now comes to a great feast, and as soon as he arrives at the feast — a person comes, a person sits at a feast, and as he sits there — he goes to the feast alone, and comes to a great chef and tells the chef: "Prepare me a thousand loaves of bread, and bring me a thousand fish, and a thousand kinds of fruit, and a thousand candies, and a thousand chocolates, and a great, great abundance of food."

7:37 He sits at the table and eats alone. Could it enter anyone's mind — they see a person sitting at a table, a magnificent one, stretching from here all the way to Jerusalem, and the whole table is full of delicacies and fish and fruit and poultry and fine dishes. Someone sits at the head of the table and eats it alone — and people will come and say, "Oh, listen, look — look at him, what wealth he has, what a rich man he is!

8:05 How rich he is! How rich this man is! How great he is, how rich he is, what means he has! Look, see!" Would anyone say such a thing? They would never say it, right? What would people say? "A fool." A fool — they'll say he is a man with a lust for money, they'll say he is a man with a lust for eating. His whole purpose is for himself.

8:30 There is no... What does he do with this money? He doesn't use it for any purpose. Meaning, to the whole world this is simply called lust. Wealth of kedushah means that the great abundance is so great that the kedushah, the light of the money — the wealth is drawn from the root of the Gevuros. The root of the Gevuros is the root of the judgments.

8:58 Like that of Avraham Avinu — yes, Avraham Avinu had it, Iyov had it, King David had it, King Shlomo had it. Few in all the generations had this wealth. Few. But one might think that a person who... The wealth of Korach, with the donkeys, with the seven hundred donkeys carrying keys and so on — that is called wealth.

9:23 We are still not speaking of wealth of kedushah. There is wealth and there is wealth, yes? Korach's wealth was a very, very good wealth. It was absolute riches. But because Korach used his riches in order to dispute Moshe Rabbeinu, that wealth was not included within Moshe Rabbeinu and was not for On High, because he used his vessels in order to dispute. Haman — when he was a barber in a village for some twenty-two years, and he discovered the treasures of the kings, and rose and became rich, and after that he came to Achashverosh, who regarded him as an important man, rich and honored — and because of that he was also raised up — that did not turn Haman into a holy man, it did not turn Haman into someone of worth.

10:05 It turned him, on the contrary, into an oppressor of the Jews, someone who caused the Jewish people to be doomed, an oppressor — but still, it did not bring the Jewish people, or anyone, to any great level. The opposite: it brought the Jewish people down, it brought them to where they were down low — "she came down astonishingly, with none to comfort her." And after that, it was necessary for the wealth to come from the side of kedushah. And what happened?

10:29 Esther was brought to the house of Achashverosh. And then Esther became queen in the house of Achashverosh, and then Esther merited wealth of kedushah — as it is said... right? Queen Esther merited wealth of kedushah, and by the power of Queen Esther and the merit of Mordechai the Jew, they defeated Haman and hanged him and his sons on the gallows.

10:55 The secret of lust for money is that it brings a person down to the lowest depths, so that he falls into the fifty gates of impurity. And that is why Haman — they hanged him and his sons on the gallows. How high was the gallows? Fifty cubits. Corresponding to those fifty gates of impurity our forefathers were in — one more moment and they would have been in the fifty gates of impurity. That is why they took wealth; they took vessels in order to get out of the fifty gates of impurity, so that the Jewish people would not be in the fifty gates of impurity.

11:21 When we speak of wealth of kedushah, it means there is so great an abundance of great spiritual light, which of course unfolds into the physical, but its root is above the money. You can lose the money. The money does not rule over you, the money does not influence you, the money does not decide for you. After all, the whole world today lives by the opinion of money. It is written, about business dealings — Tractate Shabbos, page 31 — they ask a person, when he arrives for judgment: "Did you conduct your business with emunah?

11:51 Did you set fixed times for Torah? Did you look forward to the salvation?" — which means, to the fulfillment of the words of the prophets. That is fine, that we can understand — prophets, prophecies. But what is meant by "Did you conduct your business with emunah"? In everything you made use of here in the world — did you understand that money is something you must rule over, or does it rule over you? And the whole world today takes actions, does things, because of money, because they want lusts for themselves, they want their own physical desires, they want to let money lead them.

12:25 If a person has a sum of money, then he trusts in it; he does not trust in Hashem. Say now a person — a person who has plenty of riches and money — comes to pray to the Holy One, blessed be He, for parnassah. It is not like "A tefillah of the poor man when he enwraps himself." "A tefillah of the poor man when he enwraps" — the poor man enwraps all the tefillos of everyone. "And to this one I look: to the poor and broken of spirit." The Holy One, blessed be He, turns specifically to someone poor, someone despised, someone lowly, someone scorned.

12:49 The poor man enwraps all the tefillos of everyone, because he is so broken. He lifts up everyone's tefillos. And the rich man? He comes to pray and says, "Why do I need to pray? I have abundance. I need to pray for parnassah? I'm not worried at all." He prays because that is what one does — "fine, let's pray." "But what's the problem? Even if Hashem does not give, I have an account, I have businesses, fields, orchards, vineyards, wines, every kind of riches in the world, ships — whatever it is, I have it; I'm not worried."

13:22 And so there was once a story, in the time of the Chozeh of Lublin. There was a certain very, very, very rich man, in the days of the poritzim — a Jew — who would not give of his money to tzedakah. He would not give. He is sitting in the synagogue at tefillah, as Rosh Hashanah approaches: "Hashem makes poor and makes rich; He brings low and also raises up." He sits there, and heresy enters his heart. He said, "What is this, 'Hashem makes poor and makes rich'?

13:47 Hashem can make poor and make rich? What does that mean? I am rich. Why? Look — I have ships. If He takes the ships, I have fields. If the fields burn, I have plenty of trees. If the trees go, I have vineyards. I have vineyards, I have houses. I have houses, streets, streets, shops — I mean, how can Hashem turn me into a pauper? He can't. Once one reaches great riches, He cannot make that person a pauper. So it isn't logical."

14:17 Heresy entered his heart, and so he became even more that way — he did not want to help, he did not want anything. He turned away, without looking at the rest of the tefillah. It weighed on this Jew so much that even as the Days of Awe approached, he did not want to come to the synagogue. He abandoned tefillah and did not come to the synagogue. Days passed. That man went off to an evil way of life, and he said to himself... he moved away, away, away, until heresy and apikorsus were complete in his heart, and he did not want to remain on the path of Hashem.

14:52 Of course, people who have urges and lusts in them — back then, in their day, the torments were apparently even greater. And right away, where does he go to try to find relief for his soul, and healing? He goes to the priest. He comes to the priest and says, "Look, among us I came to the verse 'Hashem makes poor and makes rich,' and doubt fell into my heart, and so on and so on; I have come to join you." And the priest said to him, "Look, how do I know you haven't come to play the fool?

15:20 You Jews — you come here now; maybe you'll make a fool of me, maybe you won't go through with it. No, not so fast; I don't agree to accept you among us. Come, we will give you everything. Only this: sign over to me everything you have. If you want to be one of ours, sign that everything you have will be in the possession of the church. Sign a deed that if you do not go all the way, the church is entitled to take everything you have."

15:48 He drew up a deed and signed that everything he had would go to the church if he indeed did not fulfill the words of that wicked priest. And so it was. At night he got into his bed and went to sleep. And then he turns over in his thoughts the verse that had really brought him to... how "Hashem makes poor, Hashem makes rich, brings low, raises up" — and he thinks it over and says, "Hashem makes poor, Hashem makes rich — could it be? Ah, no, it's not, no."

16:20 And then suddenly he understands: "Wait — if now I don't want to go to the priest, I refuse — what happens with the priest?" Suddenly he thinks — he sees that he has become a pauper. He was immediately terrified, and then he understands that something has happened here, that it is from Heaven. He runs at once, at midnight, to the Chozeh of Lublin. Somehow he got in — and all of this was within that one night; no one knew.

16:47 Somehow he got in to the Chozeh of Lublin. The Chozeh of Lublin had a covering over his eyes. He wore a band over his eyes so as not to see this world. There was a certain chassid who imitated him and went blind. That too is called blindness — when one does not understand. So he said to him, "How did such blindness come upon me?" And he told him, "Fool! I put on a band so as not to see the world. You put on a band in order to see from one end of the world to the other. I put on a band so as not to see this world. You did it because you want to see things."

17:13 And so it was. And the Chozeh of Lublin — the moment he opened the door, the Chozeh shouted at him. He said to him: "Hashem makes poor and makes rich; He brings low and also raises up!" He was shaken — that the Chozeh, as it were, knew his thoughts and knew everything he had been through. And then he said to him, "Do teshuvah. Do teshuvah now." At once he wept and wept and wept. All the while — he literally sat for an hour, sobbing and weeping at the knees of the Chozeh of Lublin — and at that very moment a great fire broke out in the priest's house, with the deed and with everything.

17:47 He said to him, "See what this is. At this moment you were a pauper; had you not returned in teshuvah, you could not have received back all that you have. Everything was lost. And the teshuvah you did returned everything to you. Now you understand what 'makes poor and makes rich' is; you have been through 'brings low,' you have been through 'raises up.' You were down below, and now — everything has come back up." This the Holy One, blessed be He, makes clear to everyone: riches are in the hand of the Holy One, blessed be He.

18:15 When the Holy One, blessed be He, gave David wealth, gave kings wealth — those who asked for wealth did not ask for wealth so as to have some fine vessels and live a life of comfort. They asked for riches so that the closeness of the Creator would be revealed to the world, and so that they could be above money. It is not money that will lead the Jewish people, not money that will sway opinions, not money that will lead opinions. How many opinions in the world today — the whole world today is run according to money; by money they decide.

18:44 There is a shidduch — he makes it for the sake of money... He goes into some deal — he tries to speak one way, tries to speak this way, tries to speak that way, says this. He changes his words, changes like this — everyone going around only for the sake of money. People are hurt; that one was hurt by his friend — no, he spoke because of money. That one was hurt by this one — no, it is because of... It is all because of money. Money is the greatest harm, the thing that destroys the world.

19:10 It destroys the whole world. "Kesef," money, is from the word "kisufim" — longings, desires. Everyone runs after it, quarrels over it. "Matbe'a," a coin — what is "matbe'a"? That everyone drowns in it. Bar Simai did not know the form of a coin — Rabbi Menachem bar Simai. He looked at no form at all. Why did he not look at the form? What is the secret of the form? The form — the moment you have seen the form, you have gone after it; here you have fallen. One must be above it.

19:35 Wealth of kedushah is, first of all, physical and spiritual abundance, but with you above the money. You can take it, lose it, throw it away, burn it, lose it — as in the story of "He brings low and raises up" — and it will never harm you. You will burn it and feel no pain over it. You will lose it, and you will rule over it; it will not lead you.

20:02 That is what wealth of kedushah means. It means: I will never be ruled by money. I will be able to do what I want, as I will; I will be able to do things; my opinions will not be swayed. I will not bend my opinion. A poor man may come to me, a destitute man, a wretch; a guilty man may come to me, an innocent man — it makes no difference who he is. Why, in the time of the kohanim — the judges, in the time of the beis din, the Sanhedrin — did the kohanim need to have riches as well?

20:28 They needed to be men of standing, lest one bend the judgment, or lest the kohen favor one side, Heaven forbid. Of course, we are speaking of holy men; this is not at all something one could say of them. But the Sages teach us that even such a thing required caution. One had to know how to truly conduct oneself. Why? Because today people run after lusts and after physicality and after money, and that brings them down.

20:55 And that is why the expression is "wealth of kedushah." Wealth of kedushah is when you stand above the money. The money cannot rule over you, it cannot destroy you, it cannot bring you down. And even when you rise and ascend and have enormous sums, beyond measure, with no number at all by which to measure them, you will see that you are above it, and you will be able to reach the very, very, very highest levels there are.

21:22 As the Chozeh of Lublin said — there is a talk of the Chozeh of Lublin on this, where he spoke about it — but that is not the intent, because people can, they can interpret it in a way that is not so good, and understand things in a way that is not so correct. So it is better not to explain these things, which are lofty. That is perhaps for another occasion, when it will be possible to expand on this matter.

21:50 But from here you must understand how exact one must be, how precise, with the terms and the statements and the things that are said, because otherwise, when we think and try to understand the matter, we understand. After all, every coin in the world today, every coin has a form, and every coin has a number. Right? There is a coin whose value is such and such, and there is a bill whose value is such and such.

22:18 And there is... and what is the secret in this? After all, we know that the shekel, once, in its day, the sela, the pundyon, half a sela coin, all the things there were. Today too there is the dollar, there is the euro. What is the strongest currency today? Bitcoin is something that is in dispute among the poskim.

22:43 Is it something that exists, or only something imagined? We don't really know that it exists. That is called "the horn of a deer." It is not something clear. It's not really known who it is, what it is, who drives it up, where it comes from. Like Eliyahu HaNavi: where does he come from, what is his family? Where did it come from? What is it? Questions: where is it from, what is it, this, where did it come from? What made it go up? Why this, all of a sudden? How much is it worth? Up, down. Questions.

23:08 So we don't know. We don't really know what it is. We don't understand the value of the currency. But we see that among the currencies themselves, in money, there is one currency that is greater than another. A shekel: what you get for it is a shekel. We also speak of this matter: for the remembrance of the half-shekel, people want to calculate how many grams, how much silver, two point... They work it out, what the exchange rate is, and by that they calculate fees, taxes and so on, and then there is a value for the giving of tzedakah, for every obligation.

23:40 It is used as a halachic definition. But when we look at a currency, some currency, the dollar: its value is 3 shekels, right? 4 shekels. 4 shekels, 3 shekels, let's say. That is, with one dollar, how many shekels can you get? 3.2. 3.2. It doesn't matter. In one, four are included.

24:09 Right? Did you notice? One. This is a currency and that is a currency. In this currency, four of the other currency are included. When I look at one currency on its own, it has a value in its own right. When I compare it to the other, it is nothing before it, and it is included in it. That is, I take it, I include it four times over, and it is included in the other currency. So which turns out to be the greater currency?

24:35 The second. Right? Good. After that, another kind of currency, and another kind of currency. The greater the currency, the greater its value and its worth. What does that mean? That at its root it rules, it draws down and receives far more abundance than the other. That is, if a person were to have one now, which is better?

25:00 A shekel, or a dollar, or a euro? Which do you want? Euro. Euro. Why? It's greater. The currency itself is greater, it is more important, the bill is far more important, the coin is far more important. Why? At its root it draws down far, far more than the other currency does. And the more the currency... the value of money, its meaning is this: the value of a currency means desires.

25:34 Money means desires, because through money, created beings do what they desire. For a person does not use money unless he wants something. He wants to betroth a woman with money, so he goes and acquires her. That is a kind of acquisition. He wants to buy land, he uses an acquisition. He wants to buy a place, he uses an acquisition. How does he pay for this acquisition? In what way? Through money. He brings money, which means desires, and with these desires he pays.

26:03 Yaakov Avinu worked for Rachel, he worked seven years, and after that he works again. What does it mean that he works? But what does it mean that he works? What is work? He worked, he worked with desires, again he toiled and labored, and with these desires he paid, in order to acquire his greater desire, which was Rachel Imeinu. And after that he sees that he has to work again. A second time, he works again, and in this way he desires, and uses his desire, even more.

26:32 The more desires a person has, the more means and tools he needs in order to fulfill and realize his desires. He wants to help his children, he wants to help himself, he wants to dress, he wants... he needs to use it. In order to fulfill the desires and the lusts and his physical desires, he needs to use money. It turns out that a person is a slave to his desires, and he is a slave to his money.

26:59 And the money is what enslaves him, it is what reigns over him, and so are his opinions, so are his desires, so are his thoughts. And of this it is said that he has come to a lust for money, always. When we say "wealth of kedushah," its meaning is: I am above the money. I reveal to the money what to do in the world.

27:24 I explain to the money whom to reveal in the world. I explain to the money whom to crown in the world, whom to reveal in the world. It is not the money that teaches me, I teach it. That is called wealth of kedushah. That is called the abundance of Malchus of kedushah. That you rule over it, and it does not rule over you. I rule with the fear of G-d. The fear of G-d is the root of the Gevuros. It is fear, fear; it is "the Fear of Yitzchak."

27:48 This is what is meant by "wealth of kedushah": that you are above the money, and nothing else, no other desire in the world, can rule over you and direct you and guide you and lead you and change your opinion, and you remain with one opinion, true and clear, with Hashem, blessed be He. That is called wealth of kedushah. That is what we all wish for everyone.

28:15 For me too, for you too. Don't forget, let me have a little bit too, in your merit. Now, have you understood what wealth of kedushah is? Yes. Here. Now the battery too. What is it? [unclear] Right. From now on, always, you should understand: when people tell you about this rich man and that rich man and that rich man, be precise. Say: no. That is not a rich man, that is someone who has parnassah.

28:47 Rich, rich: that is the great supernal abundance, of kings. It is like what people say about a person, so that you understand what this means, so that you understand what this means. Whom did we find earlier — the greatest riches, who had them? Yosef HaTzaddik. Yosef HaTzaddik hid away his treasures. One was discovered by Korach, one by Antoninus, and the third, when the geulah comes.

29:12 And it will be revealed, with Hashem's help, in the final generation, it will be for the Jewish people. The meaning is that Hashem's kingship will be revealed, that it will be "as the waters cover the sea." This is the Rambam, what he brings at the end of Hilchos Melachim, the Laws of Kings: that at that time there will be no famine, no jealousy and no rivalry. Why? There will be no war, no famine, no jealousy, no rivalry. Why? Because money will not be what is revealed. It will not be what is revealed, the way it is today.

29:38 Everyone uses money. Wars between countries are because of money. Jealousy of another, and he kills the other, he uses him, because of money. So what does the Rambam teach us about the time to come? "For the earth will be filled with the knowledge of Hashem, as the waters cover the sea." There will be da'as and a revelation of the Holy One, blessed be He, in the world. That is called wealth of kedushah. It will spread through the world, an abundance of the physical and the spiritual as one. But it will not rule over the Jewish people.

30:03 The Jewish people will be above it, lifted up beyond it. When a person rises and is lifted above this, then he is truly free. For one who has money and is ruled by his money is a slave. He is not free. Freedom is when you are above it, when you feel the true freedom in the Holy One, blessed be He, when you can take this money and send it up in flames, burn it, and it will change nothing in you, it will not pain you, because it does not rule over me.

30:29 I can lose it, I am above it, it is not above me. It does not burn me, I burn it. Do you understand? That is the meaning. And therefore, always... Maybe they need to become your students and come to learn the way. We learn, with Hashem's help, we learn to be above the material. What is written? Of Mashiach it says, "a poor man, riding on a donkey," a chamor: riding above the chomer, the material. The revelation of Mashiach: Mashiach is da'as.

30:58 Mashiach is you, you, you. There is no Jew in the world, in all the Jewish people — there is no Jew in the world, in all the Jewish people, who is not Mashiach. Let us tell you something new. Mashiach is you, you, you, you, you, you, you, you... except for me. One mustn't say such things, or else there's a mess. Mashiach is every single one of the Jewish people, and every Jew has within him an aspect of Mashiach. I will give you a parable and its meaning.

31:30 In music — you know that I play music, for example — I'll give an example. When we play, there is the graph of the music. Say there are layers, anyone who records a little music knows, there are, say, pads, layers of beautiful backgrounds, there is a piano and a few backgrounds. So I raise them: say I put this one at 30, this one at 40, the piano I put at 70 or 80, and that way you hear, you hear layers.

31:58 But what will happen if you put them all at 100? Oy, what noise — it will be a mess. Every sound has to be at its own number, so that there is no clash. That matters more. In Kabbalah this is called, it is called the sefirah of Yesod. The light is drawn from Keser above and descends through the sefiros. Yesod, before it descends to Malchus, is the sefirah that brings about the regulating of the light.

32:26 For what happens when there is regulation? If you have seen, say, this lamp: it has a dimmer. Have you seen that in electricity there is a dimmer? I can turn this lamp on at a hundred percent, so that it lights up the whole room. And if I want, in the evening, but I don't want light at 100 percent, I can lower this lamp to 50, to 20, even to 10. I can make it just like candles, like small, weak candles. That is called a dimmer.

32:51 You use a dimmer, and it turns the bulb into a kind of small, glowing torch. That is the meaning of the sefirah of Yesod. The light flows down from above to below. The sefirah of Yesod: if a person is blemished in Yesod, why does this Yesod need a Tikkun? If there is a blemish in Yesod, the illumination that is drawn from above to below, a mess. There is a short circuit. He cannot regulate the light that flows to him from above to below. He cannot reveal the Holy One, blessed be He, in the world.

33:17 He cannot make the light shine, he gets confused. He has confusion in his da'as, in his mind, in his learning, he does not learn well. Everything becomes a mess, because the Yesod is not clean. If it is in a bad state, something not good, there is a mess in the Tikkun of Yesod, and then the light does not shine strongly. Strongly. But when a person has the Tikkun of Yesod, then Yesod is whole, its Tikkun complete, and the light rises and descends, rises and descends, with nothing to prevent it, no barrier, nothing to disturb it, prevent it or hold it back.

33:47 And therefore... You have seen what Yesod is? So we have arrived at Yesod, with the revelation of Mashiach. Mashiach is found in every single one of the Jewish people. So there is one in whom it shines at 20 percent, 30 percent, 50 percent, 70 percent, 100 percent, 90 percent, each and every one of the Jewish people. Where do we learn this from? Tractate Sanhedrin, page 94. The Gemara says: "The Holy One, blessed be He, sought to make..." Pay attention to the wording of the Gemara: "The Holy One, blessed be He, sought to make Chizkiyahu the Mashiach, and Sancheriv Gog and Magog."

34:22 What is this wording, "sought," "the Holy One, blessed be He, sought"? From the wording "The Holy One, blessed be He, sought to make Chizkiyahu the Mashiach," you learn that all the Jewish people have within them an aspect of Mashiach, small, hidden, since He sought Chizkiyahu specifically. That is, all pass before the Holy One, blessed be He, one by one, like sheep. And then the Holy One, blessed be He, looks to see who is worthy of being Mashiach. He looks: is it this one, this one, this one, this one? Psalm 14 in Tehillim was said about Nevuchadnetzar, who destroyed the Beis HaMikdash, the Holy Temple: "The fool says in his heart: There is no G-d. They have become corrupt..."

34:52 and it says: "Hashem looked down from heaven upon the sons of man, to see if there is one who understands, who seeks G-d." He looks at all created beings to see: perhaps this one, perhaps this one is clean, perhaps this one is faithful to Me, perhaps he is pure, perhaps he is above the material. He looks to see each one on his own: "is there one who understands, who seeks G-d? All have turned away, together they have become foul; there is none who does good, not even one." He looks on with sorrow and with pain. When we say Mashiach, the meaning is: in you, in you, in you, in you. In all the Jewish people there is a revelation of Mashiach, and this revelation of Mashiach is the hope he has, the emunah, the bitachon, the righteousness, the light,

35:29 the strength, the vitality, the joy, the good deeds he does, the longing for the geulah, all the good that a Jew does in the world: from where is its root drawn? From the point of Mashiach that stirs and beats within him. That comes from the aspect of Mashiach. And that is why the Holy One, blessed be He, said... He sought to make Chizkiyahu the Mashiach. He seeks him. From here you learn that there is something called chezkas Mashiach, a presumed Mashiach. And so the Rambam explains, in Hilchos Melachim he explains at the end, that anyone who has not built the Beis HaMikdash and gathered the dispersed of Israel, who has not done all these, is a kind of presumed Mashiach.

36:04 For in actual fact, Mashiach must complete the Tikkun and do what is required of him. And as long as he has not done so, he is a presumed Mashiach. And in the end, from where do we know of a presumed Mashiach? From Chizkiyah, hidden, each at his own level. And from here you learn that all the Jewish people are holy and pure, and in each one there is an aspect of Mashiach. And what Rabbeinu Manoach says on the Gemara in Tractate Megillah, that in every Jew there is a Mordechai and there is a Haman, in everyone. Of course, everyone has a Mordechai and a Haman. The question is where you choose to be: are you on the side of Haman, or are you on the side of Mordechai?

36:36 That is for you to see. But in each one of us there is always the good inclination and the evil inclination. We must always win, and reveal the light over the material. Whoever does this merits it, and comes out of everything. So may we merit to reveal the Mashiach that is in each one of Israel, the light that is in each and every one of the Jewish people, the true revelation. May you all merit salvations, may all of us merit supernal abundance, wealth and riches, a good life, to be always before Hashem, blessed be He, to be above the material, and to crown the Holy One, blessed be He, King over the whole world.

37:12 So may it be His will, and let us say Amen. Amen. Thank you very much. What was said here, to bring a bus...? So, one more beautiful thing. This morning I asked a question. It is written that "they should be in your eyes as new."

37:37 Seemingly, what should have been written? "They should be in your ears as new." After all, it says "Shema Yisrael," hear, O Israel. "And it will be, if you surely listen to My mitzvos." The mitzvos come through hearing. "They should be in your ears as new." What is "they should be in your eyes as new"? Who has an answer? What does it mean? To contemplate. To contemplate. What else? What do you say?

38:03 Of course, a similar question: "come and hear" as against "come and see," "come and see" as against "come and hear." The question is, in what respect? There are things where "come and hear" is better than "come and see," and there are things where "come and see" is better than "come and hear." Not everything is permitted to see, and not everything is permitted to hear. A question. But what is the meaning of "they should be in your eyes"? It should have said "they should be in your ears as new," since a person is renewed through hearing. For words of Torah are in "if you surely listen," "Be attentive and hear, O Israel," "Hear, O Israel, Hashem is our G-d, Hashem is One."

38:28 It is all through hearing, through the ears. "The ear that hears the reproof of life will abide among the wise." How so? [unclear] What is it? Good, beautiful and wonderful answers. I will connect this to wealth too, in a moment. I will connect it. I will explain it to you now. Yes, each one of you has a private jet waiting outside.

38:56 Each one has a private jet waiting outside. Everyone leaves here with wealth: instead of nice cars outside, planes and helicopters. Only with joy, only with joy. Rabbi Yehudah, Rabbi Meir, Rabbi Akiva... that a person should have it close to his table: a bathroom close to his table — that is called riches. That is the meaning, not to be a person... Everyone chases money. But for a person to have it close to his table: again, that is da'as.

39:25 Good. Let us explain something important to tell you. So what do you say about the explanation? Beautiful. "In your eyes": at your own level. Good. Let me give you my own view of the plain meaning. Tosafos in Berachos, page 58: Tosafos say that a person who sees his friend after thirty days says the blessing of Shehecheyanu. Today that is not the practice — the Mishnah Berurah brings this — but of course, when it is a very great joy for a person — he sees some friend, someone he is happy over, he says the blessing of Shehecheyanu. At the end of the Yerushalmi in Tractate Kiddushin, it says that a person will have to give an accounting for having seen a new fruit and not eaten it.

40:02 Over a new fruit we say a blessing, over what is new in the market. Anything that is new and comes to the table from the market, we say the blessing of Shehecheyanu over it. So "they should be in your eyes as new": the words of Torah that you see and that you hear, you must feel the same joy as when a new fruit appears, as when you have a new house, as when you have a new garment, something in which you are renewed and in which you rejoice. When you say the blessing of Shehecheyanu over it, then "they should be in your eyes as new."

40:28 That is the answer that seems right to me: that the meaning is one of renewal, that there should be joy in it. I am happy now, as King David said: "The Torah of Your mouth is better to me than thousands in gold and silver." Yes, that's right. In Midrash Shocher Tov, chapter 27, the Midrash says, about what you mentioned, that King David said, and the Holy One, blessed be He, to him: David, "One thing I have asked," and yet you ask for so much! "One thing I have asked: to dwell in the house of Hashem, to behold the pleasantness of Hashem, and to visit in His sanctuary," "He will hide me in His shelter," "conceal me in the cover of His tent." He said to him: David, why are you lying?

41:04 You asked for "one thing I have asked," and how much are you asking of Me? He said to the Holy One, blessed be He: I am asking for one thing, yes. Here you see that the meaning of "they should be in your eyes as new" is that we should merit to reach such a level of renewal, and joy as great as with a new garment, a new fruit, something new: so happy that I have reached this moment, this joy. We say Shehecheyanu. A festival arrives, a joyous time arrives, even Sukkos, together with Simchas Torah, and we say Shehecheyanu twice.

41:31 On Simchas Torah we say Shehecheyanu. It is not covered by the one of Sukkos, it is a different time altogether. You see, even for mitzvos instituted by the Sages there is the blessing of Shehecheyanu. What does Shehecheyanu say? I am being renewed now: how did I merit that He brought me to this time? What renewal, what a new face, to see the Torah as if right now it is something that never was in the world, something that has come into the world only now. This thing has become new before us this very moment.

41:56 That is called Shehecheyanu, and that is the meaning of wealth of kedushah: it keeps flowing down and lifts the person up, and it is renewed. So when we say that the Holy One, blessed be He, is "G-d, Master over all deeds," what does it mean, "G-d, Master over all deeds"? Only the Holy One, blessed be He, He alone, can decide how words and deeds will work in the hearts of people. That is, people can do a deed now that is puzzling, a thing that looks one way, and the Holy One, blessed be He, decides where those people arrive in the end, and it is exactly the opposite.

42:30 As you know from the Midrash of Chanukah — I will not tell the story, but whoever knows the Midrash of Chanukah, what happened there with that daughter of Matisyahu, that deed, never mind, whoever knows it and is familiar with it — one could seemingly interpret it that whoever reads up to that point in the story thinks there is something not good here, that something not good came from her. And yet it is the opposite: right afterward the matter changed, and it worked in a completely different way, for the good and for the salvation of the Jewish people, even though the deed itself was very puzzling.

43:05 But she rose up and revealed herself, whoever knows the Midrash knows. From here you see and learn how many things one must always hear out, and understand the context of the words, in order to understand the words of the Sages, to truly understand the Torah, to learn it from its beginning to its end. When a person does not learn the Torah, he has plenty of questions. He doesn't know: wait, maybe the Gemara asks your question? Maybe the Midrash already asked your question?

43:30 Maybe there is some Rishon or some commentator who already said what you are saying. So when a person does not learn the Torah, he does not pass through and journey in the Torah. He already thinks he knows, he understands, he has a difficulty, he has a question, he objects, he disagrees, he has a contradiction. If a person would learn the Torah, would begin to learn it, he would journey through it and see that, why, the Sforno already wrote it, the Ibn Ezra already answered it, and this Rishon as well, and the Or HaChaim raised the very difficulty.

43:54 As was said, everything has already been brought to light. And so we say "G-d, Master over all deeds": for only the Holy One, blessed be He, can rule over all the deeds of people. "He who fashions their hearts together": the Holy One, blessed be He, created the hearts of us all, everything. He rules over everything, He "understands all their deeds," all the deeds of each and every one. And the Holy One, blessed be He, knows what is in each one's heart, what he is going to do and how, and how deeply it will be engraved in the created beings.

44:24 And therefore a person must always, always be in joy, and never despair in this world, and know that from every situation he finds himself in in his life, from every situation in the world, there is a way out, for there is no despair in the world at all, and there is hope forever. And may you always be in joy.