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0:00 [unclear] and I do not say. If a person says this, then it will benefit him, as if he had said Tikkun Chatzos and done it, but it is not like coming and doing it, like Tikkun Chatzos, the greatest level is to do it with sackcloth and ashes, and to take, 'to place for the mourners of Zion glory instead of ashes,' in place of the tefillin of the hand and of the head, and to be facing the doorway and say Tikkun Chatzos like that. That is the highest thing. If he cannot say it like that, he may do it sitting, or standing, or lying on the bed.
0:28 Exactly, one may do it like this. And if a person cannot say all of Tikkun Chatzos, we said, it is enough to say a little, 'By the rivers of Babylon,' that is enough. On Shabbos it is not needed. But on the day when they bless the moon, they say only Tikkun Leah. It is like Yom Tov. This is the time of 'Yom Tavar Magal.'
1:04 'Yom Tavar Magal,' when the wood offerings for the altar fire had already stopped. And now one must strengthen oneself more in Torah learning, increase more in Torah learning. But not everyone can. One cannot decree upon the public a decree that they cannot abide by. - Yes, right, right. It is like [unclear], that he does not engage in Torah. - What?
1:32 - Oh, do you mean from this side? Perhaps one can say, yes. Basically, Rabbi Yaakov Koppel Chassid, in the siddur Kol Yaakov, says that the Mother, that is, Rachel, laments every night over the one who does not give her strength in her ascent, and the one who does give her strength and fortitude, he lifts her up.
2:02 So one can say that whoever does not engage in Tiferes and unify Rachel with Yaakov, then 'let the Mother be strengthened.' I once said this, as I said. Yes, I said this. But I still say today that... there is no need to be concerned about this, no need, because this generation is very weak, and they cannot According to the Zohar, a person who, in the Zohar it says on page tzadi-alef, Rabbi Shimon writes there about this, there he explains at length, and he says that if a person, so it comes out that a person, if he does not learn Torah at night he is a [unclear], and [unclear] is like the sin of damaging the covenant, and a person cannot today, who can today reach such a level? That every night he will learn, all day [unclear], will do sunrise, and these are levels of tzaddikim.
2:51 Today, from the side of the body, the strength of the people cannot allow them to reach such a level. A lot of strength is needed. In their time they could, so one who had the strength and did not do it, then they say 'let the Mother be strengthened,' as it were, to emphasize this. These are levels. - Outside the Land, yes. - Outside the Land one may.
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3:17 Outside the Land, you also have a late sunset there, outside the Land, right? Outside the Land one may do it, outside the Land. They direct themselves toward the Land of Israel and they do it, they direct themselves toward the Land of Israel and do it. - Does it really work, facing the Land of Israel? - It works. There is a responsum of the author of the Shulchan HaTahor, Rabbi Yitzchak Eizik Yehuda Yechiel Safrin of Komarna, in the book Shulchan HaTahor, at the end of siman 242.
3:45 He writes a whole discourse about this, about those who cannot do it, and he says to do it facing the Land of Israel. He writes this about their exile. He gave a responsum to someone who asked him this. There he writes to do it at this time. [unclear] what do they do in every yeshiva? - No, if a person has Selichos now, they usually do it right at chatzos. - Yes, certainly, they do it afterward. But sometimes there are cases where people come to chatzos in the ashmoros. They come at three-thirty, four, go to the mikveh and everything. So in the meantime they sit, they read Tehillim. So tell them, do you want Tikkun Chatzos, that is better, and immediately afterward say Selichos, because the greatest merit is to do the time of Selichos at this time,
4:23 not to do it before. If a person cannot, he has no time, I don't know what. Each one should do according to his strength, but there are those for whom it is more comfortable to get up at four already and go afterward to prayer. And there are those for whom it is hard, so they do it from chatzos of the night and onward. - Right, there are those for whom it is easier. And then they also do Tikkun Chatzos, and then they go to Selichos.
4:50 They get up a bit [unclear]. That is the best thing to do. This is the time when the Holy One, blessed be He, roams, and Rabbeinu the Arizal, Rabbeinu the Arizal [unclear], it is written in Likutei Torah, Parashas Mishpatim, and also in Pri Eitz Chaim, at the beginning, in the Drush of Rosh Hashanah, in the introduction. So we see that it has importance. There is some importance that a person should do it like this at this time, because if a person in practice does otherwise, it is too much, and in the end he may also end up canceling prayer and canceling Tikkun Chatzos and Selichos and [unclear] in the end.
5:27 'If you grasp too much, you have not grasped.' This is the highest there is. But it is worthwhile for a person, if he can [unclear] all night and learn Torah, blessing will come upon him. This is the highest there is. - [unclear] Basically, such people should at least hold themselves to Tikkun Chatzos.
5:55 I say, Tikkun Chatzos is worthwhile, and to be careful to read Psalm 25 in Tehillim, 'Of David, to You, Hashem, I lift up my soul.' a psalm that speaks of teshuvah. There are several psalms in Tehillim that are equivalent, that whoever reads them, it is as if he does teshuvah. One is the psalm, what? - You can't hear? - I can't hear. I say, if a person reads Tikkun Chatzos, there are people who can read Tikkun Chatzos. A person now has the possibility to do Tikkun Chatzos and Selichos, but I am speaking only about a person who has only this and this.
6:30 Only this and this. He has no other possibility. I am not speaking about people who have the possibility, because I say again, Selichos, it is worthwhile to do, and its source goes back to the time of the Geonim, in the name of Rabbi Gaon. And Rabbi Yitzchak ben Giad also wrote about this, that it has merit; they are the source for the saying of Selichos. And so too the Arizal himself conducted himself. The Arizal himself, even though he was Ashkenazi, his father was Ashkenazi, he in practice followed the custom of his mother, and he conducted himself like this, to do Selichos and to follow the Sephardim and to pray like them, and also to pray a bit of their prayer. Our teacher, the Chasam Sofer, also wrote this in his responsa, in siman 15.
7:13 Maran the Chasam Sofer also wrote a responsum about this; he mentioned there Rabbeinu the Arizal, that he conducted himself like this, following the Sephardim. So there are such people who do not conduct themselves like this, and they go by their own customs, or there is a Torah scholar for whom it is hard, he cannot get up every night at chatzos, each one should do according to his strength, I say, but at least twice a week, three times a week, if he can four times a week, whatever he can, let him do, not to cancel Selichos.
7:40 And if he already has, only Selichos and only more Tikkun Chatzos; Tikkun Chatzos is at a greater level than Selichos. Now, and if he already read Tikkun Chatzos and did not say Selichos, in Tikkun Chatzos itself there is a psalm at the end, Psalm 51. Psalm 51, you know it: 'When Nasan the prophet came to him, as he came to Bas Sheva,' 'Be gracious to me, Hashem.' 'Wash me thoroughly of my iniquity, and cleanse me of my sin.' All of this is a psalm for teshuvah.
8:09 This is a psalm by which one does teshuvah. So therefore this psalm, it is as if a person does teshuvah, and one fulfills through it the obligation of teshuvah. Psalm 25 in Tehillim is also a psalm for doing teshuvah. Nefilas apayim, - Which psalm are you talking about? - Psalm 51, it is always good to say it, it is a psalm for teshuvah. Psalms 25 and 51 are psalms for teshuvah, one may say them, but they are afraid to fall on their faces.
8:39 Why? Because it is a very great severity and it is fear. If one does not say it as one should, a person, Heaven forbid, may depart before his time. It is in the Beis Yosef, siman 134, and the Zohar, Bamidbar, Korach, about being careful about saying nefilas apayim. It is a very dangerous thing. And Psalm 25 in Tehillim, when we say 'Of David, to You, Hashem, I lift up my soul,' it is like a person giving over his soul. And if a person says this not with intent, they prosecute him from Heaven.
9:06 He can be punished for this. Because this is the only time that you already confess before Hashem. And at this moment of the confession you also belittle it and say it not as you should, it is proper to refrain and not say it. This is what they say. There are customs not to say it, and whoever went with sword and spear like this and instituted this, this was Rabbi Tzvi of Zidichov, author of Sur MeRa VaAseh Tov, Rabbi Tzvi, who was a great rabbi, an Ashkenazi, [unclear] and he in practice ruled that one must be very careful about this, and he said not to say Vidui. Even every Erev Shabbos he said, he would not say Vidui and all this. As for halachah, it is worthwhile to say Vidui, and one must say Vidui, and one must know to warn and to be careful
9:45 that the punishment of one who says Vidui and does not intend it is dangerous, and he may also depart before his time. If a person belittles and says Vidui, not with intent, he rattles off the words, says 'Of David, to You, Hashem, I lift up my soul,' 'We are guilty, we have betrayed,' like this, and he does not intend what he says, it is truly dangerous, truly truly dangerous. One must be careful, to say it with awe and with fear. truly, and to have in mind the four death penalties of Beis Din and say it with all the strength and with all the intent. It is very important to know this.
10:12 There are Chassidic groups and places that are accustomed to omit it because of this, they are very careful, and they do not want to say it at all. To the point that they already added many more days. Truly, Erev Shabbos they do not say it, everything, they say it once a year, they say [unclear]. It is not right today to conduct oneself like this, because we need to do a great deal of teshuvah, and one must simply warn that one must be careful about it. One must warn that one must be careful with its importance, and to be careful not to say it, Heaven forbid, not with intent, if a person is careful, and so to do teshuvah.
10:43 But not to shirk from it and say 'we are not careful.' Then the whole prayer too one has to be careful with. - So what? - Basically it is not so good.
11:17 It is not so good. On the one hand he does not want to show it. Then on the contrary. So one must tell people the merit and the importance. Look also, surely, how much greater the merit is. When a person also says Vidui and does teshuvah before Hashem, then he also merits [unclear] days and years. This is important. But if a person is not careful with this, what can I say? If people want to cancel Vidui just so, that is, without a reason, what do we live for?
11:48 But still, a siyum on a tractate, it is necessary that he truly understand the tractate and he understood it and finished it and truly did not rattle it off, or did not... What is a siyum today? Not everything is called a siyum. It must be a true siyum, with full understanding, a siyum of the tractate itself, he began from the beginning to the end and learned it for the sake of Heaven as one should and understood the Rishonim, the Acharonim. He learned it with some depth, learned something from it, did not rattle it off today in order to say a siyum, in order to say a siyum. The Chazon Ish said, who in our generation finishes?
12:21 He said, to finish a tractate, this is a thing that is Today people rattle off a tractate and say 'I finished a tractate.' That is not called... learning by rote does not exempt one from Tachanun, and it is not called a siyum on a tractate. Only learning that a person understood with at least understanding three-quarters of a tractate, half a tractate, he understood it, or he heard Daf Yomi on the radio, he heard it on the way every day to work and he was focused the whole time during the drive and he heard the lesson with his ears, he is exempt from Tachanun.
12:51 It is considered for him a full siyum. If he heard the lesson, if he truly reviewed it in his head, also a person who [unclear] a tractate and he remembers it by heart, truly remembers it, and he reviews it in his head, can go through the tractate, he is exempt from Tachanun. He can come to make a siyum on a tractate, only by going over it in his head. To run it through in thought, he is exempt from Tachanun.
13:16 He makes a siyum for all purposes. And if he learns Navi, if he did a book of Navi, Yeshayahu, Yirmiyahu, learned, and learned it with the commentaries, then he exempts for that moment. That is to say, if he finished on Sunday, learned all of Shabbos, from last week, Sunday morning came, learned a bit more, came to Mincha, finished, read Radak, Malbim, there are a few more commentaries, [unclear], finished, then he cannot postpone it to the next day, he finishes it that same day and advances to a tractate. So it is with everything. Only in the Oral Torah one can postpone, because in the Oral Torah he still reviews.
13:51 He can innovate, he can explain, he can say that he raises a difficulty, he resolves it, then he is permitted to postpone it. But also not to postpone too much, okay? In Tractate Yoma, page 86, it was taught: for an individual who did teshuvah, they forgive for the whole world. Because he did teshuvah, an individual, they forgive for the whole world. But the Holy One, blessed be He, says that He does not forgive the sin of neglecting Torah study.
14:24 He does not forgive. The sin of neglecting Torah study, He does not forgive. This is the thing that the Holy One, blessed be He, is most particular about. I will explain. The Holy One, blessed be He, gives a person the possibility and the privilege to do what he wants in the world. When a person has already merited to know, and he knows Hashem, from the moment of knowing, Here he already starts to enter a different track.
14:50 Do you understand? The moment you already know — as long as you don't know, then it's as if they say, better that they be unwitting and not willful, as there is much law about this today. But today we can't really say this, since everyone today already knows Hashem, and knows the halachah, and is careful, and even the child taken captive is different today. The law of a child taken captive, say from even ten years ago, the law has changed. Every year the law of a child taken captive, his merits go down, every year it changes, because awareness of Hashem keeps growing from day to day.
15:21 A person can't say, well, I didn't hear of Hashem and I didn't know any name, I don't know anything. I didn't hear, I didn't know. He can't say this, because the awareness and the spreading of knowledge of G-d is increasing so much that a person can ask and investigate what this is, who this is, what this is, he can. So the law of a child taken captive is somewhat different. And therefore, the more a person knows Hashem, the more the obligation of involvement in Torah rests on him, of studying Torah, of drawing close to Hashem and bearing the yoke of Torah study in order to draw close to the Holy One, blessed be He. He cannot exempt himself from this.
15:55 As much as a person, you know, He doesn't forgive it, He simply turns it. It turns into merits for him. And not only that, but the Holy One, blessed be He, can pardon him and the whole world. For "My anger has turned from him" — it does not say of them, only of him. Because of one person — so says Rabbi Meir — because of one person who did teshuvah, the Holy One, blessed be He, can arouse a power of pardon and forgiveness in the entire world.
16:23 Because of one such person, who decided to do teshuvah. Therefore it is very important that at this time we adopt many practices of teshuvah. We are careful. It is also very worthwhile for a person to put his prayer in order. Now we are approaching these days. One must put the prayer in order, take the siddurim, the Selichos, go over them, the prayer of Rosh Hashanah, go over the prayer of Yom Kippur, prepare the prayer, prepare the siddurim, see which siddur one wants to pray from. It is worthwhile from now, or the month before.
16:57 The words of Rabbi Elazar in Tractate Rosh Hashanah, page [unclear], at the end of the tractate, also fulfill this, that Rabbi Elazar says to prepare the prayer, to put the prayer in order. All that a person does today, people are accustomed to arrange this with kavanos, those who study with kabbalists, each one arranges his siddurim for kavanah, each at his own level. But this is something important. Checking the tefillin, for those who follow the practice of the G-d-fearing, let us check the tefillin, whoever has tefillin, and mezuzos. If a person has a mezuzah too, let us check the mezuzah, Tractate Yoma, page 11a.
17:31 They learned about, what is it? Twice a year. In seven years, in seven years, twice. That is the mezuzah, to check the mezuzos. We have tefillin, we have to put the prayer in order already from now, Rosh Hashanah, Yom Kippur, to prepare ourselves before Hashem, blessed be He, and that's it, and we are ready. Another important thing to know, we said the Selichos, it is important to know this next week, and we also have to read Tehillim. It is very, very important to read the Book of Tehillim, to say much Tehillim, especially, especially, especially at this time.
18:03 It is very important to start even a little bit before Rosh Chodesh Elul, it can be a day or two before, and as soon as the month of Elul comes in, to begin reading Tehillim and finish it as many times as possible until Yom Kippur. The custom of the holy Baal Shem Tov and many other tzaddikim was to finish the book three times. Some finish it twice, some four times, some between the Shabbosos themselves, already on Shabbos itself, there are some who on Rosh Hashanah manage to read it [unclear] Each one should do according to his strength and his ability.
18:38 But I recommend to people that everyone read Tehillim, to increase it, especially now, before they reach Rosh Chodesh, to do teshuvah, to pray to Hashem and ask Hashem, blessed be He, this is the most important thing. That we have a heart toward Him, blessed be He, that we find Hashem, that we think of Hashem, blessed be He. Amen. And I will tell you also another important thing, I'll tell you something very important.
19:05 Hashem, blessed be He, we don't understand and don't know anything. We only know that we are His servants and we came to serve Him. But many people, have a very mistaken line in their understanding of Torah and in their outlook and view, which is not correct. I'll explain to you what I mean. Many people serve Hashem and pray or learn and they think that the learning and the prayer must necessarily bring them some miracle if they need one, or salvation if they need it, and if not, a year or two go by and they say, how I still haven't been saved.
19:52 The moment a person asks this question know that this is, Heaven forbid, a kind of heresy, know that. And we will explain to you why. Because a person who thinks this, it is as if he reveals his opinion that he learned a year or two for the sake of some salvation, not in order to serve Hashem. One must do — you learn Torah and pray because you are a servant of the Creator, blessed be He.
20:19 You don't pray and learn so that He will give you; He doesn't owe us anything. He doesn't owe us anything. We serve, we pray to Him. Everything we need here in the world is by way of asking. [unclear] a free gift that Hashem, blessed be He, will be good to me. He is not obligated to do any good [unclear]. We obligate Him, and then it seems to us that if He doesn't answer us or doesn't give us, we interpret this as there being judgments on the person, and that, so to speak, Heaven forbid, the Holy One, blessed be He, has grown weary of helping a person, and the person breaks down from this and despairs of this and is full of bitterness and difficulty, and says, why is Hashem doing this to me, and he ends up entering places of heresy.
21:06 And one must warn about this very much and be very careful about this, because this is not the way of the holy Torah, and it is not the way of our Rabbis, and one must be careful about this. And many times also, sometimes you can hear rabbis too who say, do this and that and I will bring you salvation, and they encourage people toward things that are not necessarily right, and this is not the view of the Torah. One must separate between these things and the service of Hashem. The service of Hashem, the Torah, the prayer, the mitzvah, the weekly Torah portion that we learn every week, and the prayer that we pray, and we are servants of Hashem, blessed be He.
21:40 We came into the world in order to change the world, to make it a purer, better world, in order to draw close to Hashem, and to draw close to the tzaddikim in order to receive from them the Torah, Hashem, blessed be He. And along the way that they bring us close to Hashem and give us attachment to Hashem. If Hashem, blessed be He, sees that the person is like this, then he will have a much better chance of receiving salvation than one who doesn't think this way and only seeks only to receive salvation without drawing close to the true knowledge of the Sages and the tzaddikim.
22:09 When we draw close to Hashem, the purpose of closeness is that we cleave to Him so that we love Him. Hashem wants you to draw close to Him so that you show Him that you want Him Himself. Not that you draw close to Him because you want something from Him. [unclear] serving his master in order to receive a reward. I don't want to serve Him in order to receive some Gan Eden or some World to Come, I am not seeking that. I am seeking the Creator Himself.
22:34 I learn the Torah in order to see where Hashem, blessed be He, is. And this is the whole purpose of my learning. This is how I must think and pray. And this learning and this prayer will not only bring the person to a greater and higher level, it will also bring him to true knowledge and he will be clean, clean, clean of much denial and [unclear] and heresy. One must be careful about this very, very much, because I tell you, it is not once and not twice that I happen to meet people who suddenly say, I am with bitterness, I have been traveling ten years to this tzaddik and praying at his grave and I still haven't been saved, and he has already, he has already decided that because he has been acting so for such a time,
23:17 as if they became his debtors, as if they owe him, and so he imagines to himself that Hashem, blessed be He, owes him such and such, and that tzaddik at whose grave he [unclear] so many times did not save him, so he owes him such and such, and these things are not from the way of our holy Torah and one must be very careful about this, because we learn and pray for the sake of Above, for the sake of Heaven, not in order to receive some reward or to demand something or to expect; we can only ask, and from the treasury of a free gift, if Hashem, blessed be He, wants to do good to me and give me my request, Hashem, blessed be He, will save, and if Hashem, blessed be He, does not want to answer me and does not want to give me what I asked from Him,
24:01 I must be still before Hashem and wait for Him. not to say anything, Heaven forbid, to accept with love that Hashem, blessed be He, was good to me and gave me and does not want to answer my request. I will continue to pray: hope to Hashem, be strong and let your heart take courage, and hope to Hashem, as we mentioned from the Yerushalmi, Berachos chapter 9, halachah 1, Berachos, that this is for a person who continues to pray and waits for Hashem, which is what the Holy One, blessed be He, most expects, that a person rely and lean on Him.
24:30 But beyond this, one should not be, Heaven forbid, full of complaint and afterward say, why is Hashem leading me this way, and Hashem makes me constrained and suffering, and He afflicts me — all those who speak this way are not on the right path, one must know this. Anyone who thinks this way or behaves this way or serves this way or so, must stop a little and cease to think this way or to contemplate this way, to say to himself to stop, to serve for the sake of Heaven, and Hashem, blessed be He, only in this way can save a person, to love Him and stop thinking that he is some spoiled reincarnation, or one wrote to me, I feel that I am such and such a reincarnation, and all kinds of terrible things about himself, and it's not true, there is no need, if Hashem simply decided
25:17 not to answer you, but you know what delights you give before Him, keep praying, maybe it will also help. But not, Heaven forbid, to go into a lawsuit or hand a case up to Heaven; these things are very, very dangerous. To be bitter and to be in sorrow, one must stop this, tzaddikim. Whoever knows or is acquainted with such people, explain to them that this way is not a good way, it is not the way of holiness, it is not the right way, it is not the view of the Torah, and we did not find such things in any of our Rabbis.
25:47 This is not the way, so with Hashem's help may we merit to serve Hashem. How? May we merit with Hashem's help to serve Hashem, to serve Hashem, to serve Hashem...
26:25 all of us. First of all, thank you very much for everything, for the spirit, thank you very much to the hosts, to the Holy One, blessed be He. May the Holy One, blessed be He, make you happy. I was very happy to see you, to get to know some of you, and to meet you. May the Holy One, blessed be He, give you all the blessings, and give you all the good influences. [unclear] blessing from Heaven. May you have miracles and wonders. May you have [unclear] your heart for good and for blessing.
26:50 I repeat and say, not to be weakened by what I said. Hashem answers everything, but only to remove the bitterness and the feeling that Hashem owes me something or some tzaddik or something. One must remove this because it is a kind of denial and heresy. Simply remove it. This is not the way of Torah. This is not the way of Torah. Rather, to walk with the thought [unclear] Hashem, blessed be He, owes someone something in the world. You do everything not in order to receive a reward. And may it be His will that a person contemplate this, suddenly he can see salvations.
27:23 So stop being in a different manner. What is this? What is charity? Ah, also no. Charity for the sake of Heaven, everything. Why? Because the Holy One, blessed be He, is the One who gives you the strength to make wealth. "And you shall remember Hashem your G-d, for it is He who gives you strength to make wealth."
27:54 Everything the Holy One, blessed be He, gives. We will do everything with joy, with love, and we will fulfill the mitzvah of charity before Hashem, blessed be He, [unclear] to do good to people, to do kindness with the creations, to do good, and Hashem, blessed be He, sees this. But when a person becomes pure and becomes good-hearted, Hashem, blessed be He, saves only in the merit of this. He does not need these things. You understand? Hashem, blessed be He, does not need these things. When a person thinks that if he does this, and this, and this, and this, he will have salvation, there is a flaw in faith.
28:24 If the person now thinks, I will travel now to such-and-such a place, I will stand on one foot, I will read all of Tehillim ten times, I will then do at the gravesite of this tzaddik, I will stand there. He is thinking how to arrange salvation for himself, as if he came to a show. He can stand in that very place simply, lift his eyes to Heaven, say, Master of the World, save me, and simply, he will have salvation. You understand?
28:50 We think complicated all the time, and we live complicated, and we reach complication, people get entangled with this, and then become bitter toward people, and bitter toward the Creator, and bitter toward tzaddikim, and reach hatred between people, and people move away, they say, Hashem doesn't answer me, it's not, there is no such thing, Hashem answers everyone. Only you need patience, forbearance, and to show Him that you truly love Him and want Him, and do Him [unclear], because you are His servant and son.
29:24 You can't come to your father, to serve him and say to him, Father, here, I brought you a cup of tea, give me. You can't do this. In Tikkunei Zohar, Tikkun 6, page 22b, the Zohar calls this that people, so to speak, Heaven forbid, are like "hav, hav" (give, give), as if, Heaven forbid, like a dog barking, this is not good. When a person asks all the time for children, life, sustenance, all the time [unclear].
29:52 A person must ask on behalf of the Shechinah, a person must come, draw close to Hashem, come, to feel that he wants to return a favor to the One who gave me life, to the One who did good to me and who does good to me and to all those around me, and this is the correct da'as Torah. This is true da'as Torah. When they say da'as Torah, this is da'as Torah. That is how you can find it in all the words of the Yerushalmi and Zohar and writings, there are very many sources for this.
30:19 But not in the way that a person, Heaven forbid, hurls words upward, and so, these are very dangerous things, and this is [unclear] prayer and judgment and handing a case up to Heaven, and these are places that a person cannot enter, and if you find it, only tzaddikim and the great ones of the world, who knew what they were doing and also paid for it, so nobody wants to enter into that, but only to praise the Holy One, blessed be He, to laud Him, and to know that this is the way to true salvation This is the way, only this is the way itself.
30:50 May it be His will that we merit da'as Torah and joy, that the Holy One, blessed be He, will save you, each and every one, that you have good things and good influences, in what is seen and revealed, out of joy and gladness of heart, that we have miracles and wonders, and [unclear] our hearts for good, for blessing and joy, and may it be His will
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