The Yanuka Rav Shlomo Yehuda-פנימיות ברכות הנהנין הגאון הינוקא בסדר ט＂ו בשבט תשפ＂ה @TheYanukaRavShlomoYehuda

8:32 We know that on the 15th of Shevat, if we look at 30 days, we are exactly before Purim - Purim, Kippurim. The day of Purim and Yom HaKippurim are the same aspect. And in Tractate Pesachim, page 6, side 1, that they would expound the laws of Pesach, the laws of each festival, and they expound the laws 30 days before, in Tractate Megillah, page 32, side 1; in Tractate Avodah Zarah, page 10, side 2, in Tosafos and in the Tosefta of Megillah, chapter 3. So we see that there is indeed a very, very great matter, that before, the thirty days, there will indeed be the same aspect of thirty days before, before Purim counts as the fifteenth of Shevat, and Yom HaKippurim and Purim are the same aspect, only, that is, that this is with eating and drinking and a feast and the great joy that we make.

9:37 On the day of the fifteenth of Shevat, it is something like Rosh Hashanah, like the signs that we make, in Tractate Kerisos, page 6: beets, black-eyed peas, beets. There is in this something like the signs we make on Rosh Hashanah. And of course one can reflect on this, that it is not [unclear], but only for the inner dimension, for the 15th of Shevat, this is for halachah alone, and for the inner dimension, one can expound it by way of derush.

10:16 That is, this is a preparation, as the Magen Avraham writes in siman 429, that they would expound 30 days before, and on the festival day itself they would learn from the roots and the thought of the time, on Pesach, they expound the laws, and on the day of Pesach itself they learn the Midrashim and learn the delicacies, everything that can be learned about Pesach, from Purim, on the Megillah, that when the festival itself arrives - one already needs to learn the laws long before, and when the festival arrives, a person will be free [unclear] to learn from the Midrashim and from the novel insights and from the delicacies and the wonderful sweetness of the Torah.

11:03 This day, of the fifteenth of Shevat, we know that in Tractate Rosh Hashanah, page 14, and the Yerushalmi, Rosh Hashanah, chapter 1, halachah 2, that by this time most of the rains have already fallen. This is actually the dispute between Rashi and the Ran and [unclear].

11:29 Whether in practice we rely on most of the rains having already fallen - the Ran, and then in effect [unclear] the budding of the fruits, that is, from the beginning of the year. To which time does it go? Whether before Tu BiShvat the rains [unclear] for the budding of the fruits, and to count the year from the budding of Tu BiShvat, a year forward? When I look at this, we can see a very, very, very interesting thing.

12:14 We see that there is a hint deeper about Tu BiShvat in Tractate Taanis, page [unclear], side 2, with Rav Yitzchak and Rav Nachman. And at the end of the page it is written that before they parted on the way, he asked a blessing of him - Rav Nachman of Rav Yitzchak.

12:47 And he said to him: 'Tree, tree, with what shall I bless you...' With what shall I bless you, a tree like you? That is, he compared him, the person himself, holy and pure ones, he compared them to trees. That is, we see from here that there is a very, very, very great hint that man is a tree of the field. That is, man is a very, very great tree; every person is a great tree in our world.

13:20 And the reflection: that on the 15th of Shevat there has already been the rainfall and the abundance of rains that came down on the earth. This is a hint for a person, after everything we went through on Rosh Hashanah, the Days of Awe, Yom Kippur, Sukkos, Hoshana Rabbah.

13:46 [unclear] Israel, who know that there are so many troubles, so many disasters, which is a hint to all the rains that fall, to the winds that shake the trees, the fruits that fall off, barren trees, fruit trees, branches that break, water that, thank Hashem, comes down in abundance, to the point that a tree is uprooted from its place, this is abundance without limit, and we see that the whole meaning and the way and the connection to Hashem, blessed be He, is truly everything that passes over our trees.

14:36 Everything we see here in the Land of Israel, everything we see, what passes over every person. There are times when strong winds blow and take from a person all his fruits, they take - the wind comes and blows away everything he did, everything he toiled over, everything he labored for, and he waited years. And we know that in Yoreh De'ah, siman 294, in the laws of orlah, that any fruit tree that one plants for beauty, or plants for a guard, a person who planted a fence of fruit trees, he does not need to wait out orlah on them.

15:19 They would be for eating - this is not for eating. He planted these trees so that they would serve as beauty in the field, as a fence of separation from his neighbor; he plants these trees for that, he does not plant them for the sake of eating. So there is no law of orlah on it, but when a person plants the tree for the sake of eating, then the laws apply to it.

15:47 That is to say, every person, that if he - every person who plants his Torah, his deeds, his mitzvos, if he plants it for the sake of beauty, for the sake of a guard, he wants everyone to see him, he seeks from Hashem [unclear] wishes, 'Give me, give me' - Tikkun 6, [unclear].

16:12 Rabbi Shimon says that everyone wants 'give, give'; everyone always wants their own will. So that person cannot have in him any laws of holiness in the Land of Israel, for one can eat from it, there is no problem. There is no orlah, there is nothing, there is no prohibition, there is no level of holiness from this. But [unclear], it is completely ownerless. It is for beauty; they planted it for the sake of guarding, but one who plants himself very, very firmly in the ground, and he knows that all he wants is truly for eating.

16:48 All his Torah, all his mitzvos, everything he wants to fulfill in this world, is so that he fears Hashem; he seeks after Hashem, blessed be He; nothing in the world interests him. And all that interests him is only Hashem, blessed be He. His whole goal, his whole purpose, he fears only Hashem, he desires only Hashem, blessed be He, and he knows that this whole world is one great [unclear]. So consequently, this tree, because he plants it for eating, then for this one must wait and wait a great, great, great deal of time.

17:23 That one, one can eat from it right away, and this one must be waited for, since the laws of orlah are on it. That is to say, the reflection and thought of a person, that the more he rises to a higher level, in his whole essence, and all his purpose and his goal is so that it will be for eating - that is, that they will eat from my fruits. And he understands that even when a lot of time passes, and perhaps [unclear] from the fruit, he knows that there are these winds, and there are rains, and there is sun, and heat; a year passes, and another year, and another year, he must devote himself with a fence and a safeguard so that the tree and this tree will give its fruit and be permitted to be eaten.

18:11 And if he plants it for beauty, And the whole difference in this is actually what is called the blessing, [unclear] Heaven. When we ask of Hashem, blessed be He, and want the blessing from Him, we must always be careful with blessings. On this day it is the same aspect, and on this day we establish many blessings and begin to increase in blessings.

18:41 And 'brachah', blessing, is from the word 'mavrich', that is, that it carries on more and more and more, like a tree that is planted, then [unclear] the branches over the ground, and then again one must keep [unclear]. That is to say, that at every time there will be even more flow, and it will grow more, for this is in effect the term 'mavrich': flow, this, in effect, is what is called blessing.

19:09 As we learned in Tractate Berachos, page 33, [unclear] in Shevuos, page 39, and [unclear], page 7, the Rambam, [unclear], chapter 1, and in the Shulchan Aruch, siman 215, se'if 4, that it is forbidden to say, Heaven forbid, a blessing that is not needed, as I explained, that a blessing in vain - that a blessing in vain is when a person invents a blessing.

19:34 He says 'Who creates the fruit of the pomegranate', and this is not a blessing of the Torah, that is to say, 'Who creates the fruit of the pomegranate' is a blessing in vain. When he blesses 'Who creates the fruit of the tree' at a time when it is not needed, then the law of that blessing is that it is called an unnecessary blessing, for this blessing is not needed, it [unclear]. It is as if it is, in effect, a blessing in vain.

20:00 That is to say, when a person changed from what the Sages established, the Sages said to bless 'Who creates the fruit of the ground'; a person may not take some other thing and put its name into the blessing, for then it will be called a blessing in vain. And in the Tur and Shulchan Aruch, siman [unclear], that any person who comes to mention Hashem's Name, it is also written in Sefer Chassidim, siman 442, that he holds in his hand the item over which he is blessing: a cup of water, or a goblet of Kiddush, or a fruit, and he looks at it well, and only then does he give the blessing.

20:45 That is, the blessing must rest upon what a person is blessing in front of him. That is, the blessing must be a drawing-down. And the whole essence of the blessing, when we bless Hashem, blessed be He, there is a very, very, very beautiful thing that our master the Rashba writes in his Responsa, part 1, siman 50, that he was asked about the laws of blessings: what is a blessing - for something lacking? Do we then bless Hashem?

21:11 Many people err in this reflection and do not know what a blessing actually is. And our master the Rashba explains, and also [unclear] in Tractate Berachos, chapter 1, halachah [unclear], and also the Shibbolei HaLeket, in siman 166, writes that whenever a person [unclear] a blessing, then [unclear] to bless before Hashem, blessed be He, the privilege that a person merits to bless Hashem - that is how he merits to be blessed.

21:43 And as it is written in Chullin, page 49, that Hashem, blessed be He - the Kohanim bless Israel, and the Holy One, blessed be He, blesses the Kohanim. That is, the whole essence of the blessing, that the Kohanim bless the Jewish people, and Hashem, blessed be He, blesses them. So the same aspect is revealed exactly at the same time that a person says any blessing. That is, at the time that he blesses, 'And I will bless those who bless you,' [unclear] he will be blessed; he blesses and is blessed, in Tractate [unclear], which is exactly what our master the Rashba explains.

22:18 As the Rashba explains, in effect, that the whole aspect and connection to the blessing - we also have [unclear] writing, chapter 1, chapter 4, a person who lacks fear of Heaven, when he says a blessing, then he merits fear of Heaven. That is, the privilege that you bless Hashem, blessed be He, you are in effect blessed by Hashem, blessed be He. That is, the very blessing that a person blesses Hashem, blessed be He, he is blessed by Hashem, blessed be He. That is to say, there is no need for Heaven in the blessings that we bless. Hashem, blessed be He, does not need anything from any created being.

22:56 The privilege that we bless Him, blessed be He, is what gives a person the merit and the share in this, that he will be blessed. As we learned in Tractate Berachos, page [unclear], side 1, and in Tractate Berachos, page [unclear], side 2. 'And He will bless your bread' - for in eating he blesses. When a person blesses the bread, blesses the water, he blesses them, then [unclear] is drawn down, all the blessing and the attainment and the reflection and the power that a person can draw down, flows to him.

23:32 That is, all the holiness of the blessing that a person wants to draw down by blessing depends on the connection that he [unclear] at that moment before Hashem, blessed be He, and he knows that the aspect of the blessing is the revelation of the connection between the Creator and the created. As the Abudraham explains on the laws of blessings, who says a very beautiful thing: that it begins in the revealed language, 'You' - that we say 'Blessed are You', and then we say it in the hidden language.

24:01 So truly the thing is very understandable. Why? Because Hashem, blessed be He, is revealed and hidden. He is revealed, that He is here, that everyone knows that He exists, but on the other hand He is hidden from the eyes of the created beings, and no one can see Him. So we crown Him, blessed be He, over the whole world. And the whole meaning of the blessing, and all that everyone prays to Hashem, blessed be He, is so that this blessing will rest upon them, and from here all the created beings will continue to engage in the repair of the world, in everything they need.

24:36 That is to say, the connection of a person at that moment that he blesses Hashem, blessed be He, is the most exalted, lofty and awesome level. And it is exactly at this time that, Heaven forbid, people can stumble, Heaven forbid. Here our master the Arizal writes in Sha'ar HaYichudim, page 9, column 4, and our master the Arizal writes that the main attainment of a person, like attaining the level of Ruach HaKodesh, is when he removes all the husks by means of the blessings.

25:12 Before the blessing - just as there is the peel that covers the fruit, and a person peels the peel and then he gets the fruit, so too is everything in the world. When the husks are tied onto everything in the world, the husk is in effect what darkens and removes from the reality and the revelation of His G-dliness, blessed be He. Everything in the world is full of the revelation of the G-dliness of Hashem, blessed be He.

25:37 Everyone sees Hashem, blessed be He. But this is what the Gemara asks, on page [unclear], side 1, that there is a difficulty: 'The earth and its fullness are Hashem's,' and 'the earth He gave to mankind'. So it is no difficulty: here, before the blessing; here, after the blessing. Then it will be understood what the Sages truly meant. For here, before the blessing, it is 'The earth and its fullness are Hashem's'. It all belongs to Hashem, blessed be He. There is a revelation of G-dliness: we all know that it is Hashem's - even the orange and the apple and everything a person [unclear] eats, we know that it is Hashem's, blessed be He; and only afterwards, when he blesses, then he merits, as it were, to take the blessing, and therefore 'and the earth He gave to mankind' [unclear]. That is, the blessing becomes, from the term 'mavrich', that he receives the flow, and then he becomes holy and good

26:28 That is what the Gemara says in Bava Kamma: 'Whoever wants to be a chassid', should fulfill the matters of blessings - one who wants to be a chassid, 'Whoever wants to be a chassid' - one who wants to be a chassid must be careful with blessings. You really want to be a chassid? It is not written 'a person who wants to be holy', 'to be a chassid' - what is meant by a chassid is one who is on a much greater level than a tzaddik, he does everything in all matters. Why is this understood?

26:54 Because the chassid in fact draws down all the kindnesses, all the blessings, all the bounty, from his blessing. Because with the simple blessing a person makes, at that very moment he connects to his Maker. He becomes attached to Hashem, blessed be He, to such a degree that he merits the most exalted levels just from eating and drinking, from everything he eats and drinks, he blesses, and he merits tikkunim and attainments and the very, very greatest levels that can be reached, that cannot be paid for at all.

27:24 Therefore, as it says at the end of the Jerusalem Talmud, Kiddushin, that a person will give judgment over his eyes - everything his eyes saw that he did not eat from. This is something that - seemingly, how can one come with a complaint against a person that whenever someone saw something in this world, he did not touch it? On the contrary - perhaps that is holiness, perhaps precisely from this. But here it will be understood why: because the blessing, in fact - when a person blesses Hashem, blessed be He, for everything we discover here in the world, all the fruits and all the pleasures and everything Hashem, blessed be He, created - these blessings are in order to draw down the blessing and to reveal to all creatures the existence and the kingship of Hashem, blessed be He.

28:03 And therefore, before a person gives it a blessing, it belongs to Hashem, blessed be He. And as soon as he blesses, then in fact he takes it. He merits to receive the blessing. Therefore Rabbi Eliezer, who was [unclear], [unclear] - it says there at the end of Kiddushin that he was in fact careful to buy a little with what he had, in order to merit the blessing - to make the blessing Shehecheyanu on being renewed with a fruit, to receive some attainment and level; with the Shehecheyanu blessing one blesses over something that is new.

28:31 So this whole essence, and this attainment and level - it is because they wanted to give up their very selves, even selling everything a person has under him, just to merit to make the blessing Shehecheyanu on a fruit. Was this for the taste? Was it because he was looking to eat some fruit? Heaven forbid. Rather, their whole essence was so that there would be a blessing [unclear] upon a person in this world.

28:57 That is, this is a very great new insight, because the whole perception of the creatures - they think that Hashem, blessed be He, needs their money, or needs their deeds, or is in need of their blessing - that they should repent, pray or bless. Hashem, blessed be He, gave this whole world, and everything a person merits to take, he takes with permission from Hashem, blessed be He.

29:28 And this is like a purchase, that a person buys: that a person should not take from a place where there are goods, take it brazenly, without, Heaven forbid, paying for it to the craftsman who gave this thing. Or he should enter the place and pay for it, and take it with permission. We see that he paid and took what is there. So too with every matter in the world: Hashem, blessed be He, teaches us that everything He created is so that we, the creatures, will be elevated and declare His oneness and reveal His kingship over each and every thing in the world. And when the creatures understand that He alone is the King, and Him alone one must [unclear], and to Him alone one must pray, and only let Him reign, then all the creatures change their perception and begin to understand that there is a King.

30:20 Until today the whole world - this, thank Hashem, is what we have merited: that our King is the most humble in the world. Hashem, blessed be He, is so humble that He hides behind everyone. The whole world does not think about His revelation, does not think about His existence. And even when they bless, a person does not pay attention or take care with the blessings, or when he also prays, and does not truly believe that He will save him, or that he stands before Him.

30:45 Precisely on this day, on this day of Tu BiShvat, which has great joy in it, one must precisely see, at every time and in every matter possible, to see here the revelation of G-dliness. To see the joy, to see the connection to Hashem, blessed be He. There were holy men who would pray on this day that they should have an esrog, and that they should have kosher matzos. In the book Bnei Yissaschar it is written that they were accustomed to pray that there be matzos in kashrus, that a person not stumble on chametz on Pesach.

31:19 That is, all the eating of the whole year depends on Tu BiShvat, that a person be careful [unclear] with foods, and so on - careful with all of this. Why? Because the whole connection of a person - between Hashem, blessed be He, and the person - depends on the mouth, on his eating and on his prayer. 'And you will become impure' - impure, Heaven forbid. When a person becomes blocked, his heart blocked, [unclear], and he has no understanding and no comprehension at all.

31:49 As the Zohar, Raaya Mehemna, writes, [unclear], that the very confusion of the world is that they are not careful, Heaven forbid, with foods, then this makes the mind and all the thoughts impure, and then a person cannot pray. And the great flaw is that he does not connect Hashem, blessed be He, to all the reality of his life. For [unclear] knows that like man - 'For man is a tree of the field' - that Hashem, blessed be He, gave all the trees and planted everything, and the trees will always stand.

32:20 Time will pass - a hundred, two hundred years and three hundred years - and one sees a tree with good wood and fruits; everyone looks and sees it somehow above the face of the earth. And there is a tree that did not manage to hold up - a tree, and a wind came and [unclear], and nothing - nothing at all - nothing was left of it. And this is exactly for each one who wants to know his true purpose.

32:46 Each one of us is that tree with Rav Nachman and Rav Yitzchak, that each one must know what he is planting here in this world. What am I planting in the world? Am I planting here a way, that generations upon generations will eat from my fruits? Will generations upon generations shelter in my shade? Will generations upon generations drink from my water - or am I planting nothing at all? This is what one must learn on Tu BiShvat.

33:12 The whole meaning a person must learn on this day is this planting. This planting: on this day I plant the blessing in the world. On this day I plant my drawing-forth in the world - the labor of 'mavrich', propagating a branch. All my influence in the world - that is, what the purpose of his whole life in this world is. What is the true purpose? On what am I engraving my understanding in this world? What am I leaving here in the world after me? Where is my understanding going? Where is my path going?

33:37 Where will my fruits go? Where will my shade go? Where will my water go? Who will drink from my water? Will I merit that Rav Nachman, Rav Yitzchak will sit by me, be with me under this tree? Will they drink from my tree? Will they eat from my fruits? Or, Heaven forbid, strangers will come - 'strangers will stand and shepherd your flocks' - and suddenly, Heaven forbid, [unclear] will come, and Heaven forbid will eat from the fruits and eat from the water, drink from the water and cut down the trees. And this is the whole blessing of a person in the world: when every person knows that the moment he merits to mention with his mouth the G-d of Israel, this moment and this matter is the most exalted and greatest. Not for nothing do the Tosafos say in Nedarim, on page 7, that every place where one finds

34:23 Heaven's Name in vain, there you find poverty, there you find death, Heaven forbid - which is all the curses and all, Heaven forbid, the things that are the very most severe: a person, Heaven forbid, stumbles with his mouth because of mentioning Heaven's Name in vain. And truly there is no reason for this in the words of our early Rabbis about the prohibition - why Hashem, blessed be He, was so angry and furious about it and avenges it - for [unclear], for a vow and for a prohibition, between a person's vow and oath.

34:56 That is, a vow or an oath, Heaven forbid - how angry the Holy One, blessed be He, is about it, truly with great fury, and the whole world trembles from that moment - Hashem, blessed be He, He Who spoke and the world came to be. And at that moment when a person has the merit to take the blessing and to bless Hashem, blessed be He, then his greatest responsibility, every time he eats and drinks, is: for what are you eating, and what is your true purpose in the world, and what are you leaving in this world?

35:24 For many want salvations from Heaven, and Hashem, blessed be He, can save everyone, to give each one a salvation. But because the generation has gone so far away, and so we have erred, and in our error we turned away from Your commandments, and so much so, the path to Hashem, blessed be He, that we forgot even to learn the holy Torah - 'the Torah of Hashem is perfect', the wholesomeness that is in the holy Torah, the purity that is in the holy Torah.

35:51 Heaven forbid, when one learns Torah not in cleanliness and not with washing the hands and not with good thoughts, one does not guard oneself, Heaven forbid, one speaks with the mouth and defiles the thoughts of the mind, then one can never truly attain the perfection and the holiness and the true understanding of the Torah, because the Torah is the highest and most exalted thing of all the creations, all the creations in the world.

36:20 If they only knew one thing: what the power is of the blessing of a Jew who blesses 'Shehakol nihyeh bidvaro' before [unclear]. 'Borei pri ha'adamah', 'Borei minei mezonos', 'Borei pri ha'etz' - [unclear] praise that is said to Hashem, all the blessings rest upon the person. And all the fears and all the sufferings the world goes through - that they have fear and do not know what they are afraid of - it is because they are not careful with these blessings.

36:47 For if the world were careful with these blessings, they would cancel their fears. Whoever has fear in him, it is because they are not careful, Heaven forbid, with the blessings, and because they belittle, Heaven forbid, the blessings. And the moment each one will be attached to Hashem and all the time seek His will, blessed be He - all the time, every moment, in everything he learns, in every way, in every connection, in every contemplation - [unclear] he asks something of Hashem, blessed be He, Hashem, blessed be He, will answer him.

37:14 In the merit of the holy Torah he learns - that a person learns holy and pure Torah - what our forefathers once had - they performed miracles and wonders. We saw the holy men who once performed miracles and wonders, who [unclear] sick people, and [unclear] - all the wonders there once were, Hashem, blessed be He, can do today too, only by a person truly rising to His great Name and cleaving to Him, blessed be He, and doing His will, blessed be He, and learning His Torah - that he learn the entire Torah, to learn the whole Torah, not to leave one detail in the Torah that a person did not learn.

37:48 To learn every thing, everything he can, [unclear], to the end, from this beginning - to finish the whole Talmud, to finish the whole Torah, Prophets, Writings, and to engage in Torah. And the most important, and the greatest thing, is that a person knows how to reveal the moment of the burning bush. The moment of the burning bush is the moment in which a Jew makes the blessing 'Shehakol nihyeh bidvaro'.

38:14 And at that [unclear]: 'Remove your shoes from your feet' - Hashem, blessed be He, is revealed to the person. He says the great Name of Hashem, and the whole world trembles, and all the heavens tremble, that the Name of the King is uttered - the King of kings [unclear] in the world. And Shehakol, and Borei pri ha'etz, or anything - at that moment it is the revelation to Moshe Rabbeinu at the burning bush. They remove from a person all the 'skin of the serpent', and then Hashem, blessed be He, reveals His face in the world: 'May Hashem make His face shine upon you and be gracious to you; may Hashem lift up His face to you and grant you peace.'

38:41 all the creatures - and blessing flows into the world, and many generations in the world, and all the tikkunim are made, and one merits to prepare tikkunim and levels without measure just through these blessings - this is fulfilling the whole Torah truly literally - and one truly merits wondrous tikkunim and attainments and levels and revelation of G-dliness, something that cannot be mentioned, that cannot be expressed, and will never be forgotten. And the more a person reveals the kingship of Hashem and the light of Hashem, blessed be He, with self-sacrifice - and you know, may it not be on anyone of the Jewish people.

39:14 Even now, before I came, before we arrived here, I heard a very, very, very hard story, that pained me very, very much to hear - about a small child who got the illness, and his parents [unclear], and it broke the heart very much to see them, to hear this great pain. And I sit and think, what Hashem, blessed be He... They say, 'For man is a tree of the field', and one looks at the trees and sees: this is a fruit tree, this is a barren tree, And this illness is like a barren tree - really, suddenly thorns come out, thorns come out of the ground, really like that - such thorns that begin to [unclear], and on the other hand suddenly one sees a fruit tree, [unclear] with fruits, and all these illnesses are simply barren trees - one simply sees all the barren trees, all kinds of thorns,

40:09 for man [unclear] - thorns simply grow in human beings, it is a plague, plainly and truly; it is a plague that one must pray Hashem, blessed be He, abolish from the world. It is a plague, truly a plague. And, blessed is Hashem, may Hashem, blessed be He, help us for the sake of the glory of His Name, may He abolish this plague from the world. And truly we see a hint from the Torah, as written in the verse: 'And He said: If you will diligently listen to the voice of Hashem your G-d, and do what is right in His eyes, and give ear to His commandments and keep all His statutes, all the illness that I placed upon Egypt I will not place upon you, for I am Hashem your Healer.'

40:40 And truly, if 'I will not place it upon you', then seemingly, what is healing needed for - 'for I am Hashem your Healer'? If 'I will not place it upon you', then this is already - it is simple - 'and I am Hashem your Healer'. We need to understand this as a matter of course: certainly, if You will not place any illness on us, no healing is needed. If You did not place illness on us, then why do You say 'for I am Hashem your Healer'? Rather, from here we learn that all these illnesses exist in the whole world, and simply, Hashem, blessed be He, does a miracle - miracles and wonders. It is known that every day the body produces all kinds of such cells that are dangerous, and Hashem, blessed be He, every single day abolishes these cells from the world,

41:23 abolishes these cells from the person - this is simply a miracle and a wonder, it happens every day, and a person is healed. And these barren growths and thorns that grow on the trees - one can thus come to see that we all need to be careful with blessings, to be meticulous to bless. Be meticulous always to bless at home out loud. I always tell people: bless 'Shehakol nihyeh bidvaro' out loud, 'Borei minei mezonos' out loud, 'Hamotzi lechem min ha'aretz' out loud.

41:48 Teach people, so they will learn blessings - even a person who is very far from it should bless. When they are meticulous about the blessings, [unclear] blessing in the world, and then 'He will bless your bread and your water' - He will bless, you will bless your bread and your [unclear], He will bless your bread, but when you bless your bread - you bless your bread - then Hashem, blessed be He, will bless you yourself, and then 'I will remove illness from your midst', because all this illness will be abolished, because the foods will be holy, everything one eats, and everything will draw down blessing in the world and goodness in the world.

42:19 And this is exactly the 15th of Shevat - this is the tree that is barren, and either it grows blessing, according to how a person sets his mind on the purpose, or it grows, Heaven forbid, things that are not good. But what a person must always remember: everything follows the first planting, which is the 15th of Shevat. The first planting - for what did you plant the tree? If you plant your tree for beauty, the world will not guard you.

42:44 Everything you uphold here in the world, all your fences, everything you seek - this is Reuven, Shimon, Levi, Yehudah. Reuven - 're'u ben', see the son, who I am. Levi - 'tilavu', join yourselves to me. Yehudah - 'todu', thank me. Shimon - 'shim'u', hear my name. This is your purpose, this is your goal - [unclear]. So these are not fruits, it is [unclear], there is nothing in it - no holiness, no level, no attainment and no rank.

43:08 Null and void - it is dust of the earth, it is merely a fence, it is nothing. But one who plants his tree - one who from the start understands, every day that he contemplates, everything we fulfill: I plant this only for the blessing, for the honor of Hashem, blessed be He. All my understanding and all my Torah - I follow the path of truth. I have a path, and we need to turn this world over. We must turn the world over and do all in our power so that we leave here in this world sweet fruits, and shade, and sweet water to drink, that the whole Jewish people can take shelter under these wings.

43:45 This is our [unclear]. [unclear] - there are those who learn the Torah, and there are those who learn the Torah. That is why he gave him this parable of 'tree, tree'. He said to him - he wants a blessing from him. He said to him: Give me a blessing. He wants, please, a blessing, to receive a blessing. What is this blessing? The blessing that they asked for once, in their time - the holy and pure ones and the tzaddikim do not need a blessing. Even the blessings of Yaakov Avinu, which he received from Yitzchak - this is not a blessing where now he wanted a blessing to succeed in his livelihood.

44:15 He wanted a blessing - the intention was the drawing-forth. Therefore the fear - and also there is no prohibition at all in that he took the blessing from Yitzchak. He said: if the drawing-forth will go to Esav, this blessing - this is from the term for the labor of 'mavrich': one wants to go on propagating the tree, to grow it more, to bring out the branches, the roots on it, above the face of the earth, to produce another tree like it. Blessing is drawing-forth.

44:40 So the true blessing is drawing-forth. They said: where will this blessing go? Will it be to Esav? Heaven forbid. [unclear] of Yaakov. And Yaakov wanted to take the drawing-forth. Drawing-forth is blessing - it is drawing-forth to power and understanding that one plants in the world. This is called blessing. Every time you bless, you plant understanding, and you plant understanding and a path in the world.

45:05 So there are those whose Torah and their [unclear] are for beauty; this is what is planted, it is planted - it is for beauty, for a fence, that's all there is. [unclear] that one plants, but this is orlah: this is fruit 'holy for giving praise', this is holy to Hashem, this is the holiness of the Land of Israel, this is the devotion: one must wait year after year, and contemplate, and return to Hashem [unclear], and wait patiently until it is 'for you as food'.

45:32 Because what is fit for you as food - this eating is both in this world and in the World to Come. The true eating is whoever will come after you. Now you don't - you planted it, you do not yet eat from it. But whoever comes in the coming years, whoever comes afterwards, [unclear], one must know that the fruits we planted, that the tree we planted, will be fit to eat: that whoever learns our Torah another hundred years, and a hundred and fifty years, and two hundred years, and three hundred years - like all the holy ones who were before us, who planted their understanding, their trees, for eating, 'for food', and all their designs and all their thoughts were only this.

46:09 And on this is our whole path, and our whole purpose, and our whole hope: that we merit to hold on to the Tree of Life. So [unclear] the tree, with Hashem's help, and we will lift our eyes to Heaven. I ask everyone, with Hashem's help, I ask everyone, in every way, in every language, with every request: remember always, always our Master [unclear], blessed be He - to fulfill 'I have set Hashem before me always'; 'in all your ways know Him, and He will make your paths straight'.

46:37 This blessing is so important. Bring Him satisfaction; always think of Him, blessed be He. Train yourselves to lift your eyes to Heaven. These are the things that, when they are done, a person already lives by them. We need to return, and do all in our power so that Hashem, blessed be He, redeems us with mercy. We need to ask Hashem: enough already of our troubles, enough troubles, enough hardship, enough suffering, enough illnesses, enough of all the troubles there are in this world.

47:06 We need to ask Hashem, blessed be He, with all [unclear] in requests, that all the troubles and all the plagues be abolished, and that there be blessing on all we eat, on all we drink. May there be salvations and wondrous miracles, for a good life, for all the blessings and good bounty. Amen. [unclear], with joy and gladness of heart. Amen. May Hashem, blessed be He, give you length of days, in pleasant days, [unclear]. Amen. For all the blessings and good bounty. Amen.

47:33 With Hashem's help, may there be salvations, wondrous miracles and all good bounty. Amen. There was once a story: a Jew came by wagon, several days' journey, he traveled to the holy Rabbi Yechiel Michel of Zlotchov. He was very holy; he passed away at age 55 - exactly when he [unclear] the Torah: 'Behold, your days have drawn near to die.' And when he came in to him, after he had waited hours and all that, the holy Maggid simply grabbed a cup of water, blessed 'Shehakol nihyeh bidvaro', drank, and said to him: Go outside, that's it, you don't need anything.

48:17 So he said: I have not yet managed to lay out before you a way, or something with you, so that you show me what - what to do. He said to him: Go, I have dismissed you in peace. And truly it was so: after a while [unclear] went back - he did not go in in the end, he traveled in peace, and then, when he arrived after a few days, that he had a salvation - then he went back to the holy Maggid. When he came in to him again to ask him what this matter was, what this secret is, he said to him: Know that every time one blesses 'Shehakol nihyeh bidvaro', and a person contemplates and looks and understands that everything came to be by His word - all of reality in the world, everything is by the word of Hashem, everything can be nullified, everything can be turned over - you need to believe with simple faith, and that Hashem, blessed be He, will save you,

49:06 and he will have a salvation just from the blessing 'Shehakol nihyeh bidvaro'. As if they said. And for this reason [unclear] writes in Agra DeFirka about Rabbi Tzvi [unclear] that they were accustomed to bless 'Shehakol nihyeh bidvaro' on all kinds of pleasures that have no blessing, that one cannot bless on. They intended to exempt all these pleasures, on music. Always to bless Shehakol, bli neder, before music, with it they exempt the music too, because music is a pleasure and there is no blessing on it - so Shehakol exempts the music.