The Yanuka Rav Shlomo Yehuda-＂הכל אפשרי אצל השם יתברך＂ שו＂ת מרתק עם הגאון הינוקא במוצאי שבת @TheYanukaRavShlomoYehuda

3:22 When a tzaddik or a holy man looks at you, he pictures you for the good. So it is the opposite. And there is also a virtue in a person showing himself before tzaddikim, so that they see you, not only that you see them. I told you the story of the Maggid of Kozhnitz - do you remember the story, that Rabbi Tzvi of Dinov heard that the Maggid of Kozhnitz was in the world, and he said: whoever has not seen the face of the Maggid of Kozhnitz while he is alive - and you did not go to see his face - you will have to answer for it.

3:49 And then he immediately traveled to see the Maggid of Kozhnitz. The Maggid of Kozhnitz was dying, and they told him: don't go in, you can't go in to him now. So he sat like this, and he stood behind the window, and he was sorrowful. And then the Maggid of Kozhnitz bent down like this and turned to the window. He saw that he was there, because he saw with ruach hakodesh that he was there. He said to him, [unclear]. You merited - you saw me [unclear] - you merited everything. And he passed away.

4:16 That was the story. So you see there is also a virtue in a tzaddik seeing a person. A virtue. Because he pictures the image and likeness of the person for the good. You know that everything we see, we see upside down, yes? Do you remember? When I spoke about this. Do you remember this? Is there a spoon here? I'll show you. Is there a spoon here? A spoon, a spoon, a teaspoon.

4:45 Here. Bring it, bring this too. Anything that is concave and curved, here it's hard to see, because it's transparent, but if it were metal you would see. Take a spoon like this at home, it is like an eye, which is concave. Put it facing your face, you will see yourselves upside down.

5:11 You will not see yourselves upright. Why? It is set against us, in fact, to show us that what we see now, we see upside down. And the Holy One, blessed be He - the brain, it is in the head - the brain turns the person upright. So the Holy One, blessed be He, sets the picture for us in our head so that we see upright. The eye sees upside down, and the brain arranges the picture upright within us. Right? That's exactly it.

5:37 The eye's power is to see in reverse. [unclear] we would see everything the... Now we see everything upside down. That is what the eye sees. There are people who also have a short circuit in the brain, and the brain does not do this for them; they see everything upside down. There are such people in the world; it is a kind of disability. They see everything upside down; they see the picture upside down. That is how they see the world. As if they were walking on their hands. As was said about this - she saw Yitzchak, he was walking upside down.

6:02 The Tosafos say - she saw him, in Daas Zekeinim - she saw him appearing upside down. It could be, yes, fine, these are good things. It's all good - what, a tzaddik? That is certain: to see the faces of holy ones and tzaddikim always helps; there is a very great virtue in it.

6:36 Once more - in everything? Basically, it is not only him, many were exacting about this, many were very, very strict, with very, very great care, in their writings, and among them also one who was very careful about this, and he truly did it, who was truly strict about it, with self-sacrifice - that was the Magen Avraham.

7:06 The Magen Avraham - whoever knows - the Magen Avraham wrote all his works, many of his works, in poverty. He wrote them on every kind of paper and page he could find. And on his pages - his whole house, the walls of his home were full of pages and all kinds of paper. He would write on anything possible; he would simply write on the doorframes, on the door, on the wall itself.

7:30 Many of the Magen Avraham's novel insights were found written there. So when they were exacting in their writings, in their lines, they were exacting to write good things too, and good letter combinations, and good things, and to take care - the intention - for example, they say that the Alter Rebbe, the whole Tanya - he deliberated there for several weeks whether to write one word or not.

7:56 He was exacting - they were truly exacting with words, which word to write, which word not to write. The Bach, for example, wrote some of his works on Chol HaMoed too. [unclear], from his novel insights, he wrote them on Chol HaMoed. So that is the intention of combinations, he tried even not to write at certain times, at a certain time - with the Bach it was not so, for example. He would write even at any time at all. It is not necessarily so. Combinations - the intention - it can be times, it can be not writing at certain times, in combinations that are not good. For example, the Chasam Sofer was careful not to say the word 'din' (judgment) from nightfall on.

8:33 He would not say the word 'din'. They would come to ask him a halachic question, he would not say 'the din is' - usually in the morning, [unclear], he says 'the din is such and such'. 'And so it is in practice, such and such.' he would say. When nightfall came, he would say, 'One should act and rule thus.' He would not say 'the din is such and such'. He was careful not to say the word 'din' from nightfall on. Why? He said that saying this word from nightfall on can arouse a combination that is not good.

9:01 So you see there is very great importance in this. The Pri HaAretz, Rabbi Menachem Mendel of Vitebsk - he writes that a person who says 'joy' will have joy. Let him say a good combination, he will have joy. It's the opposite: whatever a person says specifically for the good, the meaning of the combination can be for the good. The language of the holy Zohar, the language of the Arizal - it is all combinations and secrets and supernal hints. Many holy and pure ones - all their language, the speech of the wise, makes a person fortunate.

9:30 Because all their language is all combinations and Names, and also acronyms; there is a lot with acronyms. All the piyyutim of the Sages, and also [unclear], you can surely find, certainly, lots and lots of treasures and things like that, yes? They made the effort and were exacting to write things with a far-reaching meaning, so that whoever reads and learns and so on will have much good. Look at Rabbi Moshe Zacuto of Mantua, the Shorshei HaShemos, his whole work is combinations of Names, and holy Names, and yichudim.

9:59 The Gaon Rabbi Yaakov [unclear] used to say it this way, to speak in such a way. And many more were accustomed to do so. It is a very, very great thing; it is a virtue and... a very great thing. Oh, Patach Eliyahu. Well, I see myself upside down. You can see, Rabbi Yinon, do you want to check?

10:27 If you look at the spoon like this, in this way, everyone can pass it along, look at the spoon, pass it from one to another, and you'll see that you see yourselves upside down. Because it's like the eye - the eye has a curvature. When there is a curvature, one sees upside down. So simply look at the spoon, pass it from one to another a little, you'll see that you see yourselves upside down. So too the eye sees upside down. The brain draws it upright. It is a wonder of Hashem, blessed be He.

10:56 Show them. Put it in front of your face. Do you see yourself upside down or upright? Do you see that you're upside down? You look too. Upside down? Here, come check. Let him check. Rabbi Daniel. Upside down? Did you see? How can this be? Why isn't it upright? Do you see upside down or upright? Upside down.

11:23 'I saw an upside-down world.' He sees a person desecrating Shabbos - the way to tell him. What is it? A secular person - he sees him in the street desecrating Shabbos, passing by him. What does he say to him? He says to him 'Shabbat Shalom', he says to him... Today, today, say 'Shabbat Shalom'. Tell him: the Holy One, blessed be He, should guard you, bless you, bring you close. One needs to know today in what way to rebuke a person, in what way to bring a person close.

11:53 Because the harder the way you come at a person, the more, through that, he too will distance himself from the Torah, from the mitzvos. 'You shall surely rebuke your fellow, and not bear sin because of him.' Your fellow - who is rebuke - closeness with him. You can't, with a person you don't know, shout at him or something like that - he'll chase after you, hit you. He may quarrel with you. One must rebuke a person in a way - calmly, with sweet speech, with derech eretz, pleasantly, gently, so that he feels that you love him.

12:26 You must first of all love a person before you come to rebuke him. And through this there will be a kind of very great drawing close to the Holy One, blessed be He. - Last week we spoke about the importance of faithfulness. Faithfulness, which is the most important. So my question here - what I spoke about before - is it bitachon, trust? It's as if the difference is exactly higher. What exactly is the difference between... bitachon? No, but it's something different.

12:56 - No, no, I spoke about faithfulness. Faithfulness is one thing, and emunah and bitachon are something else. - So regarding emunah and bitachon, what exactly is it? - [unclear] a moment. I'll give you a parable. If now I say to you, come, let's go together, you and I, let's travel to the desert.

13:23 Now I tell you that for the road I take this gold coin and tell you, I have travel money for the road. You don't see how much I have in the sack. I have a sack of coins, you don't see how much is in the sack. You believe me that I have the means to travel with you. You rely on me, you believe me. But you don't see. But if I go without a sack, I go with the coin in my hand, you see the coins, you say: oh, he surely has.

13:51 So you are much calmer on the trip. As long as you don't see what I have to pay with, you believe me. Once you see what I have to pay with, you trust me, right? So that is the matter of emunah and bitachon. When you believe in the Holy One, blessed be He, that He will save you, being all-powerful, and there is one who is sure that He will save him, as if he has no doubt in reality. That is a difference of heaven and earth. It is like 'come and hear' versus 'come and see'.

14:17 What closeness do you have to the Creator - from the side of emunah or from the side of bitachon? We need to reach the level of bitachon. Emunah is not enough. In this generation, emunah is not enough. One must trust in the Holy One, blessed be He, that He will do everything for a person. Everything, everything that comes to a person. When a person reaches a level of perfect trust and cleaving to Hashem, so that he does not fear and is not afraid of anything, then the Holy One, blessed be He, will arrange everything for him and make him succeed in all that he needs.

14:43 And for this one needs much, much patience and forbearance, because how? Look, no person is worthy. No matter who he is. Bring the greatest tzaddik. Who is worthy before Hashem? We are not worthy of anything, but trust is a kind of praise to the Holy One, blessed be He. When the Holy One, blessed be He, looks at a person — 'Cast your way upon Hashem, and trust in Him, and He will act' — that you trust in Hashem, and you, as it were, show the Holy One, blessed be He, that He is with me, He will not leave me, I know He will arrange this for me, I trust in Him — you compel the upper realms to do your will.

15:22 But when a person is always 'Haran' — 'Has Hashem made his way succeed or not?' Let's see if Avraham will be saved from the fiery furnace or not. Every time you say, is Hashem with me, or not with me? Every time you test the Holy One, blessed be He. Look, sometimes — and I understand the thought — there are people for whom it is more toward Heaven: they feel that they can do everything, but the Holy One, blessed be He, cannot do everything — you know this?

15:49 There are such people who think that they can do everything. So it depends very much on what a person's approach is. The real reason a person is not saved by Hashem is that he is not truthful with the Holy One, blessed be He. Do you understand? Many people are not truthful with the Creator, and they walk with the Holy One, blessed be He, like this. They are not upright, they are not truly faithful, they are not careful about theft.

16:15 Theft is a very important matter. People are not careful, as if they think one can hide things from the Holy One, blessed be He. They do not guard their holiness, they do things, they walk like this, and then they reach some situation of livelihood, and wow, I trust, I pray — what? Where is He? He does not answer me. Do you understand? Whoever walks with Hashem like this, there is no reason the Creator would not be with him like this.

16:46 That is also true, look, what you are saying is also true, it is absolutely true, but I can only tell you that sometimes, many times a person tries to come close to Hashem, but the way is that he does not come exactly right. I will explain to you what I mean by what I am saying. If a person — first of all, I suggest to everyone to keep the advice I gave today with the notebook, that a person write down before him everything he has, everything he goes through, everything, and this will certainly benefit him and help him in everything he needs, this is certain.

17:22 But sometimes a person experiences something from the Holy One, blessed be He, and he is not at peace with the Creator, he feels that he comes to teach the Holy One, blessed be He, do you understand? There are those who travel to the graves of tzaddikim, they come to fix the tzaddikim, they come with books, they come with this, he sits at the grave, he says, I will read like this, I will read, he comes to plan how he will fix the tzaddik buried here; he comes to Rabbi Shimon, he reads him Tikkunim, he fixes Rabbi Shimon.

17:51 After he finishes fixing Rabbi Shimon, he says, listen, I am traveling today to pray at Rabbi Shimon's, to read the whole of Tehillim twice, all of the Tikkunei Zohar, I will really stand on one foot and it will be a salvation for me, surely [unclear], there will be abundance. The person comes at a level where he also knows what his problem is, he also knows how to be saved. And then he enters a kind of carousel that he never knows how to get out of. Why?

18:16 Because he never turns to the Holy One, blessed be He, from the depth of the heart. And if a person were upright, truly upright with the Holy One, blessed be He — the truthful one: he knows that Hashem said this is forbidden, as far as I am concerned it is forbidden, I do not do it. I am faithful, so I am faithful to the end. I am upright, I am upright to the end. So someone who does the things that are the simplest and cleanest, there is no reason he should go through very, very many upheavals.

18:43 The people you see who are usually complicated, these are people who are not upright, I am telling you the truth. Many times people go through many ups, downs, descents, and panics, and screams, and shake-ups — that is because a person does not walk uprightly with the Holy One, blessed be He. When one walks this way and that way, there is no reason to receive a revelation of G-dliness and the light of His Face, because the Holy One, blessed be He, is truth and His seal is truth.

19:08 He cannot tolerate falsehood. He cannot connect with falsehood, it does not work. Sometimes when a person speaks falsehood and lives falsehood and does falsehood, then the Holy One, blessed be He, is cut off from him, and then he feels a hiding of the Face, and he screams and complains, why, hey, hey, why, and hey. Sometimes one needs to work, sometimes, on the trait of truth in order to know how to truly come close to the Holy One, blessed be He, and then suddenly a person will see that Hashem shines for him and Hashem is a light for him.

19:36 And there is also a very beautiful teaching of Rebbe Nachman, in Part One, Siman 112: 'Make a window for the ark.' There he speaks about this in a very wondrous way. You can read it much better than I will explain it to you. That is what I recommend. What? You can't hear?

20:13 I think so — what you said, I think that is the right thing: that even when a person sometimes sees that it is hard for him and he has a hiding of the Face, and he goes through some stage or a certain difficulty, and sees that the Holy One, blessed be He, hides His face from him, this too is for his good, he needs to accept it — as Rabbi Zalman said earlier — that this too can be that this can cause a person difficulty; this too is a thing that causes a person difficulty, it is a test, it is a kind of test. I mentioned to you a beautiful thing: There is nothing more fitting than this: the words of the Yerushalmi in Berachos, chapter nine, halachah one, that the Yerushalmi in Berachos says:

20:52 'Forget so-and-so, for he pains me, for he troubles me.' Look, a person walks down the street, he goes to some alley. He passes there every day; there is an old man there who sells vegetables, and every day he needs to lift a watermelon from the floor and put it on the table. And you pass there every day after the Shacharis prayer. On the first day the old man tells you, come help me lift the watermelon, to put it here on the table.

21:20 On the first day you help him. On the second day he comes to you again, you help him. On the third day you say, let's maybe go in from over there, why is there an old man in the street every time? 'Forget the place' — 'it pains me, it troubles me.' A person wants to forget a place that pains him and burdens him. He does not want to go to a place where he has bother. But the Holy One, blessed be He, is not so.

21:46 As long as you trouble Him and burden Him and lean on Him, He clings to you more. 'Hope to Hashem, be strong and let your heart take courage, and hope to Hashem.' How? This is more cleaving to the Holy One, blessed be He. So you can ask yourself that same question about trust: do you really feel that you are leaning on Hashem? I will give you a beautiful parable of the Maggid of Dubno, so that you understand it. There was a certain man who was riding in a wagon.

22:13 He was riding in a wagon. And in this wagon stood that rich man; he was riding in this wagon, and he saw some poor man by the roadside. He said to him, do you want to get on my wagon? Come, get on the wagon. So this poor man gets on the wagon, sits down, after a few minutes the rich man who is riding in the wagon looks back, he sees the poor man holding a sack on his back and standing in the wagon.

22:38 So the rich man says to him, put down the sack, why are you carrying it? He said, I feel bad that you are carrying me, and you will also carry my sack. I feel bad. I don't want to trouble you. He said to him, fool, it is the same weight. What is the difference whether you put the sack down or you put it on your back? It is the same weight. It is exactly the same thing, faith and trust. You can believe — you carry the sack on yourself. But you can trust — you can put the sack down.

23:03 That is your level. Each person has his own choice. If you believe — as I said, that the Rebbe of Kotzk, [unclear], says: Do not tell the Holy One, blessed be He, how great your troubles are; tell your troubles how great the Holy One, blessed be He, is. Do you understand what a saying this is? Do not come to the Holy One, blessed be He, and tell Him how many troubles I have, how many troubles. Come the opposite way: come to the Holy One, blessed be He, tell your troubles — what is this trouble? Do you know who Hashem, blessed be He, is?

23:29 What are you at all? I am not afraid of you at all. That is how you will reach such a level. And then if you live like this, and you tell your troubles the greatness of Hashem, and you trust in Hashem, and you put the sack on the wagon, and you lean with all of yourself on the Holy One, blessed be He, then your picture will look different. But if a person holds the sack and tells the Holy One, blessed be He, how great his troubles are, and he walks with the Holy One, blessed be He, like this, how do you expect him to have a salvation?

23:57 Answer me. No, but come, answer honestly, I want to ask you. The Holy One, blessed be He, is a G-d of truth. He took us out of Egypt, He split the sea for us, He is all-powerful, there is nothing that is hard for Him, there is nothing — but the reason is that we are not truthful with Him. We are not clean enough, we do not walk with an upright heart. How much falsehood is there in the world? Are you aware of the amount of falsehood in this world?

24:22 It is a world whose hinges and wheels that drive it are falsehood. And there is no truth, and everything goes, and everything is like that, there is no cleanliness today. And when you clean yourself, and withdraw, and speak to Hashem, blessed be He, and pray to Him with intention, and clean yourself, then you receive His light, and then you can receive a great change in awareness, in perception, in the revelation of G-dliness, and even to see miracles.

25:03 Look, if you say this in order to try to be saved in some direction, and you do not know who Hashem, blessed be He, is and how great He is, it will not help. Trust is that you know the greatness of the Creator. When you know the greatness of the Creator, that is called trust. I will give you an example. When you go now — yes, if I now tell you, go to a desert that is full of leopards. I tell you, take some little cat with you.

25:29 Take a cat with you, a pet, walk around with it in the desert. You will trust that this cat will help you? If you have a problem, it will jump on the lions, on the tigers — and it will not help you, right? Because you are there with a cat. But if I tell you, I am giving you a lion, a big lion, I am giving you the lion of Bei Ilai, the lion Rabbi Yehoshua spoke of, in Chullin page 59, as the Gemara says, that there was the lion of Bei Ilai, frightening, enormous, that when it gives a roar the whole world would fall, would fall off the chair.

26:02 You have it — and this lion will do whatever you want. Do you have the courage to go to the desert with this lion? You will go, right? You will not be afraid. You will say, whoever comes, this lion will tear him apart. It is all a question of perception and contemplation. If you know the greatness of the Creator, in your eyes He is great, you understand who the Creator, blessed be He, is — do you know the greatness of the Creator? Why did King David say, 'For I know that Hashem is great, and our Master is above all gods'?

26:29 King David had the strength to fight all of Hashem's wars. He knew everything. David's strength came from his knowing the greatness of the Holy One, blessed be He. If you truly know His greatness in a complete and absolute way, you can — not only can you, you can... King Chizkiyahu goes to sleep, [unclear] Sancheriv.

26:55 What is more frightening than that? [unclear] Sancheriv — I told you — they would go about with stuffed lions and tigers and wolves, and they would fight and impale people cruelly. And King Chizkiyahu goes to sleep. He has no fear at all. This is a level where you know before Whom you stand, before Whom you pray. What do you mean?

27:27 No, this is speaking about a change of nature. That is not related. Now you come and ask for things that are a change of nature, that is not... But even for this, if you want, do everything. How, everything? Our way is: everything is possible. With Hashem, blessed be He, everything is possible. That's it. That is the thought. What's up, tzaddik? Rav Peretz, Shalom aleichem, [unclear]. How are you?

27:53 Good to see you. Look, if he is at a high level of trust, he will not ask the question. Sometimes when we ask, we want to run away from reality. Do you understand? Many times people are at a level, they say, I have great trust, I need to do something?

28:19 If a person asks, then he is not at the lev... because the level of trust is absolute wholeness, it is not a feeling that I am missing something. It is a person who knows that everything that goes on in the world is by individual, precise Hashgachah, even to a hair's breadth. Everything that happens in the world is by individual, precise Hashgachah, what Hashem, blessed be He, wants to give me. Once Rabbi Refael of Bershad [unclear] said, he said, everything is from Hashem, blessed be He.

28:46 To know that everything is from Hashem, blessed be He, one needs to ask Hashem, blessed be He — to ask Hashem, blessed be He, this too one needs from Hashem, blessed be He — how to know that this is from Hashem, blessed be He. That too is from Hashem, blessed be He; everything is from Hashem, blessed be He. Did you hear him?

29:19 - It's a chapter on knowing Hashem's power, roughly. Roughly, yes. Hashem's power - it's a chapter of something like [unclear], of knowing Hashem.

29:56 - I understand what you mean - like, to go into all the philosophy? Do you know who there was? There is a book called Or LeAmim, by Rabbeinu Ovadiah Sforno, the author of the Sforno. Rabbi Ovadiah Sforno composed the book Or LeAmim. There he gave an answer to Aristotle and all the philosophers of every kind that there were. He gave - that's what he called the book - he was one of the commentators and the philosophers, like for example Rav Samson Raphael Hirsch, who was recently, among the Acharonim, he gave a commentary on the Torah for many researchers and philosophers, his interpretation of the Torah, in such a way that philosophical people would also merit.

30:31 That is what we are talking about - all the investigation and the Moreh Nevuchim and these things. A person still will not reach the greatness of Hashem from this, yes? All that he will achieve in the end, he will reach the level of emunah. And it may also be that it is not a great enough level of emunah. Great emunah is coming to the Holy One, blessed be He, at such a level that I don't need to look into these books of investigation. For me it is certain and clear, I don't need it at all.

30:56 I am not in that place. If there is a person who investigates, and he is in the courtyard of the king, in front of the king, and he walks around in his garden with a magnifying glass, looking for the king, he is a fool. The Sages did this for those who are very, very far from Hashem, blessed be He. The Moreh Nevuchim that the Rambam composed, the Or LeAmim of the Sforno that he composed - it is not for Rabbeinu Bachya, it is not for the great ones of the world.

31:20 The great ones of the world knew the greatness of Hashem. They knew that wise men and philosophers would arise in later generations, would try to deny the words of emunah, would try to compose things that would contradict the emunah, and for this they had to prepare the cure before the blow, and they composed these works. But if you had asked them, the Rambam tells you: learn Mishnah, learn halachah. Why are you poring over my Moreh Nevuchim? What will it help you if you learn it?

31:45 Your emunah in the Holy One, blessed be He, must be complete and absolute. And after you learn all the investigations in the world, you can reach a level of emunah, but bitachon is not reached from this. Bitachon is a great attainment, that a person cleaves to the Creator, blessed be He, in a perfection that has no perfection beyond it. - Here, and to know that you have reached a level, that you have reached a level of knowing and not of emunah?

32:15 - You can reach it, certainly. You can reach it, I'll explain to you, I'll explain a simple thing. In knowledge there are several levels. You have a level of emunah, as I explained before. Emunah is that you come to something that you believe in, and you have a feeling toward it, like for example a person who believes about someone that he is mighty and strong.

32:40 He will show you a little of his strength, you will believe in him, that he is mighty and strong. You will have emunah, you will say: he is strong, I believe that he is strong. But when there will need to be a war, and you will need to hide beside this mighty man, you will start asking yourself lots of questions - whether to go to this mighty man or to that mighty man. To this mighty man or to that mighty man. That is a kind of idol worship that there was. Everyone believed that the Creator is up above.

33:05 The Christians too say that the Creator is in Heaven. Hashem, blessed be He - they believe in our Creator. They don't say that the crucified one is G-d. They don't hold of him. They make him a partner. All of Christianity is making a partner with the Holy One, blessed be He. Everyone believes in the Holy One, blessed be He, everyone. In all the generations, Pharaoh, and Nebuchadnezzar, and Sennacherib - they all knew, all the wicked knew that the Holy One, blessed be He, is the G-d of gods.

33:30 All of them. They all knew it. No one disputed this or held anything else, but their way was idol worship. They said, perhaps the way is through him, the way is through him, the way is through this one, through this one, through this one... and this is the way to where the light dwells. And they erred in the ways and in the approach toward Him, but no one will tell you that there is no one above. Everyone knows that there is the Creator, blessed be He, everyone.

33:55 In all the nations of the world, they all know; they are divided over the making of a partner, over the way. There are those who make a partner of that one, may his name be blotted out; there are those who say this, there are those who say that. The Rambam, in the introduction to the Commentary on the Mishnah, Tractate Avodah Zarah - what the Rambam answers there about that crucified one, about mosques, [unclear] that the Christians are idol worshippers. Because in fact, what they say - that crucified one, they bring him in as the main thing, and now that is their new Torah.

34:22 It is all kinds of corruptions and distortions, but they too say that there is, everyone says that there is a supreme G-d above. But when you say emunah - this is emunah - where are you in emunah? You are separate from all the sects and you believe in the One Hashem - that is emunah. But bitachon is that you know that He alone, only He, will do it. I don't lean on anything around me. 'Know this day and take it to your heart that Hashem is G-d, there is none else,' there is no one else.

34:49 You don't make anything else a partner with Him. That is the level you need to reach. One needs to reach the emunah that the Creator, blessed be He, the G-d of Israel, the G-d of gods, Hashem is the G-d, the Master of all the earth, He alone is the One and the Ruler and the One who controls and rules over the whole entire world. And this is His city, and this is His Beis HaMikdash, this is His house, and this is the true purpose of the world. That is called the true and complete bitachon.

35:14 And when you know the greatness of the Creator, and you know before Whom you pray and before Whom you stand, then you can know that you... I said it, once more: look, you can investigate. However much you investigate, in the end you will reach only emunah. Bitachon is not reached. You will not reach bitachon from investigation, because emunah in Hashem, blessed be He, must be with wholeheartedness and simplicity, without any investigation of the intellect at all, without mixing the intellect into it at all.

35:46 I think that when a person goes out under the heavens and sees this planned creation, and sees the heavens and sees the earth, and sees the stars and sees the sea and all that is in them, and sees the power of the wind and the waves and the sea, and the sun and the moon and the stars, everything there is in this world, and the wisdom and [unclear] - what Hashem, blessed be He, made: the hands, and the eyebrows, so that when you sweat your sweat goes out to the sides and does not get into your eyes; and the eyes, which need to blink every moment - so the Holy One, blessed be He, made it - it comes out that the eye is closed for a few minutes a day.

36:23 If, let's say, you add up all these seconds that the eye needs to blink, imagine it had to be all at once - it comes to roughly almost seven minutes that it is closed. Imagine now that the Holy One, blessed be He, makes the eye open 24 hours, and seven minutes a day it closes automatically. A person is driving in the middle of the road - seven minutes, now it is its time to close. What did the Holy One, blessed be He, do? He divided up the seconds - every moment there is a drop, so that the eye will not dry out.

36:51 So there is a substance in it that makes the eye [unclear]. There are all kinds of water inside the mouth. You have here salty water in the tears, sweet water inside the mouth, bitter water in the ears - there are all kinds of water. The Holy One, blessed be He, made the wisdom - the hair that grows outside. You have a beard here - imagine a beard growing inside the mouth. Imagine that here you have cutting teeth and grinding ones inside. Imagine the cutting ones were here and the grinding ones were here.

37:19 To eat a banana you would put the banana into the back of the mouth, cut it here, and start chewing it here. How would we look? Who planned that here there would be cutting and there would be grinding? Who did this? Who planned this, that there - you know that the tooth is made of the strongest material in the world. There is no rock in the world, or man-made material that people can make, that would equal the tooth.

37:50 Think what a strong material this is, the teeth. Where is the dentist here? Doctor, where is he? He was here on Shabbos, I saw him. Ah, he wasn't? Ah, last Shabbos - a Shabbos has already passed, you see? Last Shabbos we were here; I thought he was here. So the tooth - this thing is a wonder; all this is the wisdom of Hashem. How can one explain this? How can one fathom this?

38:15 The heart - every moment it is a muscle that goes like this - who keeps us going? You know that inside the brain there is one vessel the size of a hair. If it gets blocked, a person dies. You know, it is frightening, this that... If we started to think how we live and move, we would understand that we live here by miracles upon miracles. That we walk around here at all and live every hour - that is a miracle.

38:41 Take a hair, open it up, this is a vein in the brain, like this, this receptor, this is its line, the moment it gets blocked, a person is gone, that's it. Do you understand, like, how the system works? With what cleanness? A person - thousands of liters of blood flowing in him, in the body, and being renewed? Who can run all this and give life to all this? And all this comes from a putrid drop?

39:08 Who made all this? Who? Who planned it, that you see the creation, you see a person, you see a tree beside him, and you see a fruit that is really matched to the ability of a person to eat - an apple or a melon or anything else? There is a connection between the foods, between the fruits, between man and the creation. How can this be?

39:33 Who made all this? You tell me. How? I'll explain just one thing. Think about this - you see the eyes, yes?

39:59 He who forms the eye, shall He not see? Look at a lion, the eyes of a lion, the eyes of tigers, the eyes of sharks, the eyes of ants, spiders, insects, all the creatures in the world have eyes, all the creatures and the created beings in the world have eyes, right? All the creatures. Who created such eyes for them? Can it be that whoever created eyes for the spider, for the leopard, for the fly - go to a fly, try to catch it.

40:26 You want to catch a fly, you can't catch a fly. Who created all of it for it - the One who formed all of it does not see? I'm just asking you. Is that logical? Can it be? He who forms the eye shall not see? How can it be? When you see the ears, these ears, the cut of the ears is according to aerodynamics. Try it - ride in a car, on a bicycle, open the window, see what noise you will have in your ears, right?

40:56 You are driving in a car at 20 km/h, you open the window - noise; the whole car, you can't talk. What happens when you run fast? You don't have any noise - why? The cut of the ears - the ear is built in such a way, it is aerodynamics, it is a cut against the air, so that the sound and the noise, the decibels of all kinds of things you will hear, will not disturb you from functioning, will not disturb.

41:24 You can run inside a place, or walk from place to place, run, and you will have quiet, you will not have 'shhh' inside the ear - there is no such thing. Why is there no such thing? It is the cut of the ear. The ear is cut in such a way. Who cut it and put it here? Why did the Holy One, blessed be He, place the nose above the mouth? If someone comes to poison you, and gives a person kerosene or fuel or poison or a bad substance, a person is careful, he smells that it is something spoiled, he will not eat it.

41:54 He will be careful. But if the nose were here, a person would eat anything without noticing. Right when it arrives - oy, this is bad food, not healthy. The food is spoiled, this is fuel altogether. Oy vey, this is not water. I wanted to buy lemonade and someone gave me fuel. Who would have warned the person about this? So when we see all this, it is the wisdom and understanding of Hashem, blessed be He.

42:24 If you contemplate this and many more things around, you will reach much more bitachon this way. But one needs to strengthen a great deal in emunah and bitachon. I think it turned out for the good that he spoke about this. Through this we came to more emunah and bitachon. May we all merit to strengthen ourselves in emunah and bitachon in Hashem, blessed be He. May we all have good tidings. I was happy to be with you on Shabbos. We will miss everyone, with the help of Hashem.

42:49 We love you; may the Holy One, blessed be He, watch over you. Giving everyone good tidings. Giving you a good life. I owe you, without a vow, a commentary on Pasach Eliyahu, which I have been promising for a long time and it hasn't worked out for us. Without a vow. Pray for me too, for a complete recovery. And every time you remember me, be happier. Every time you remember me, be happy. If you are sad, be happy.

43:17 That is what you will take on for me. That's it.