The Yanuka Rav Shlomo Yehuda-מהי הדרך הנכונה ללימוד התורה？ הגאון הינוקא במוצ＂ש לאחר סעודה שלישית @TheYanukaRavShlomoYehuda

2:52 So - to do teshuvah, and [unclear] also over Zechariah, over the Calf, we should ask forgiveness for having pained the Holy One, blessed be He, through the sin of the Calf, that we pained Heaven and pained the Holy One, blessed be He, over the sin of the Calf; this is a thing one must greatly regret, the sin of the Calf. And the third thing is that we spoke against Moshe Rabbeinu, in every generation that we had a Faithful Shepherd, we spoke against him too, and did not listen to him, and pained him; and therefore we suffer in this generation. All the pain a person has, in whatever reincarnation he is in, is because of this thing - that a person spoke against Moshe, whether in this reincarnation or in previous reincarnations.

3:28 Whether in this reincarnation or in previous ones, we did a deed connected to the sin of the Calf; whether in this reincarnation or previous ones, we were partners in the shedding of the blood of holy, pure and awesome ones, [unclear] stabbed with the sword, as with Zechariah - and these are things for which there is no forgiveness. One can do teshuvah for them; if a person does not confess and does not do teshuvah for them, the Holy One, blessed be He, can [unclear]. - But I have a question that is not connected to the week, [unclear] asked it, and it concerns Parashas Chayei Sarah.

3:58 It is written - if one does not remember the verse exactly - it is written that Avraham gave the concubines [unclear]. What word did he give us? It is written in Rashi, "[unclear] names" - what word did he give us? [unclear] names. "And to the sons of the concubines... Avraham gave" [unclear]. [unclear] gifts; gifts were given. - And names of impurity he handed them. That does not mean [unclear] or such things.

4:25 You understand, this is certain, right? It does not mean sorcery, things like that, forces of impurity, rather the meaning is that their [unclear] will not be from the side of holiness. He gave them material things to occupy themselves with. They will not have [unclear]. But the meaning is also names of impurity, and the meaning is that they will not be able to reach and accomplish anything that is a matter of the revelation of the G-dliness of the Holy One, blessed be He. [unclear] not upon anyone of the Jewish people - that they were accustomed to say this verse, "And to the sons of the concubines, Avraham gave gifts," and at funerals, that they [unclear], and that he can [unclear], that they will [unclear] from over this person, and they will go out, as they need to take from other places,

5:09 and they will not have [unclear] from the inheritance of that person. That is the reason. - The honored Rav spoke about [unclear], and specifically [unclear] in a reincarnation [unclear], and specifically, the only thing that repaired him was specifically that they pleaded merit for him. He saved all the [unclear]. He said that up to then he had been reincarnated a hundred times, and nothing helped him, in various ways, only when they pleaded merit for them - specifically this repaired that [unclear].

5:46 - There is no contradiction in your words. This is certain - this is in order to plead merit; and of course, if we did not have this thing you told of, this pleading of merit, then I do not know where we would be, yes? This is yet another thing that comes to protect us and arouse mercy for us before Hashem, blessed be He. But still, with no connection to pleading merit, we must engage in teshuvah. For if, with Hashem's help, the Jewish people do teshuvah and reflect on these things, we will merit the redemption and closeness to Hashem. And also, the thing that is very important is unity, the true unity that there should be among us, that we be united, loving one another, and fulfill "Love your fellow as yourself," and have complete faith in the Sages, and honor the Torah, and strengthen the hands of the Torah and of Torah scholars, and strengthen their hands in Torah. To distinguish, with endless distinctions, the [unclear] of the nations of the world, yes?

6:31 In the end, [unclear] people who kick a ball, the whole world [unclear] them, [unclear]; the world now goes - a person who runs after a ball, so - a ball, he runs after it, and the whole world [unclear]. What is this? It is simply a ball - it makes no sense. From this they get [unclear], and there is such honor and esteem and greatness for a person who takes honor for himself, takes praise for himself, takes money for himself; he does not give anyone anything of it, everyone runs to see him, what he does, he gives them nothing, and they admire this; whereas [unclear] in Torah, with us, the Torah scholars [unclear] blessing in the world, goodness in the world, bounty in the world, peace in the world, and [unclear] the world. And as "the wisdom of the scribes will decay"

7:16 [unclear] on page 50 [unclear] says that this will [unclear]; so it is fitting that this [unclear] - but one must see the Torah scholars as the greatest and most exalted thing Baruch Hashem, I [unclear] Torah scholars; it is the [unclear] of my heart, [unclear], but [unclear] many [unclear] who know Shas, who know Torah, who know Shulchan Aruch, who [unclear] Kabbalah, Zohar, Chassidus, the service of Hashem.

7:46 This is something else: they know the most exalted thing there is in the world. One must look at them as the highest thing. That is called faith in the Sages. If a person looks at them and scorns them and belittles, and honors more - if they bring him some person who is a singer of one kind or another, who is a non-Jew of the nations of the world, or a person who has no such importance, he will esteem this [unclear] more, and will be more honored by him, [unclear] beside him, more than to be honored before the least of [unclear].

8:16 So such a person cannot come and ask Hashem as if he truly [unclear] Hashem, because he truly has no faith in the Sages, that he should have honor for the Torah [unclear]. When a person has respect, and as I said, "For they are our life and the length of our days." One who knows that they are our life - as much as you value the Torah, so [unclear] "the length of our days." The Holy One, blessed be He, says: how much do you believe in My Torah, how much is My Torah truly the highest thing, how much do you say "for they are our life"? So the Holy One, blessed be He, [unclear] "the length of our days." - Rav, but what [unclear]? - Achav honored the Torah; it was decreed upon him to die,

8:47 he received another 22 - twenty-two - years to live, because he honored Torah scholars. There is nothing greater than honoring Torah scholars. - Rav, what came of it? - "...the dogs, the blood of Navos - the dogs shall lick your blood, you too." In the end it did not save him from his [unclear]. It was decreed upon him to die for what he did. But in any case he was to live another twenty-two years because of the honor of Torah scholars.

9:12 When a person honors the Torah and loves Torah scholars, let him know that he will have length of days and years, and his body will be guarded so that it does not [unclear]. So this is a very, very important thing, this very thing. Moshe Rabbeinu had to show the Children of Israel the signs so that they would believe in him, and not think that it is [unclear], as there were also [unclear]. It is not as if [unclear]. The Gemara says that they were experts in sorcery.

9:41 And they came to Moshe Rabbeinu and said to him: what are you coming to teach us? Now, we [unclear], and you come to teach us? [unclear] to tell us, [unclear] the likes of sorcery, we know, we know sorcery - what are you coming to teach us? When [unclear] Pharaoh, Everything - people today, when they see the greatest [unclear], they try to [unclear] this [unclear]. They say it is something natural, yes, exactly [unclear], exactly [unclear]...

10:10 so they say, a person did it, he makes up all kinds of excuses; so every time they tried to deny, [unclear] from Above. [unclear] say that the Holy One, blessed be He, does not make the palace. But we think - not about Pharaoh. So the Children of Israel - why did the Children of Israel need someone to show them signs so that they would know? They [unclear] signs. Pharaoh would show them - you know that Pharaoh's palace was built on the river, with the wisdom of [unclear]? - Right. - There was the river, they would [unclear] it, and his palace was [unclear]. - Right. - So they [unclear] him, they said: what is this?

10:43 He [unclear] it with idol worship. He told everyone that he created his [unclear], he created [unclear]. "My Nile is mine, and I made myself." Right. But Moshe Rabbeinu - the Holy One, blessed be He, said to him: "if they do not believe you" - [unclear] - if they do not believe [unclear], show them the signs. And when one looks in the parashah, it is written that Aharon and Moshe [unclear], and Aharon said to them, here is Moshe, and showed them the signs, without their asking. So why did he need to show them the signs?

11:09 Not for this - that they said he is the leader, that he is the redeemer. [unclear]. I will explain to you: there are wonders, the wonders actually signify, in some particular place, and the Holy One, blessed be He, [unclear]. We see that there are also [unclear] who do the same story. [unclear], but you understand that such a thing did not exist, yes? to take a staff and turn it into a snake, and so it swallows the staffs of the magicians, and so he begins to [unclear], and the Holy One, blessed be He, begins to strike them according to the four elements.

11:39 He begins, little by little, to strike the earth, in order to strike their water, [unclear] of the water, its [unclear], begins to rise to the elements, until He reaches ruach, the wind, to the highest place, which is the spirit of man. He takes and [unclear] the people [unclear], and they cannot get out of this, and no one knows, because only the Holy One, blessed be He, [unclear] between a drop of [unclear], among all the drops, [unclear] steeped in lewdness.

12:05 So they were [unclear] in sorcery, but only the Holy One, blessed be He, went out to show him His power and His might. And of course Moshe Rabbeinu did not come to show them his own power, because it is not the power of Moshe. It is the Holy One, blessed be He, who [unclear] Moshe Rabbeinu, but Moshe Rabbeinu does not - if it were someone else - it is not someone else. And the Holy One, blessed be He, does not need Moshe Rabbeinu. But this whole [unclear], that there is someone who is designated to speak with the people, Who is worthy [unclear] bad traits?

12:33 [unclear] here to [unclear] us, or to speak with us, or to give them hope that they will leave Egypt, but the Jewish people were at such a level that they did not even believe that it was possible to get out of here. How are you even trying to speak with us, and to get out of such a place, when it seemed to them madness that we would get out of such a place? It is impossible to leave Egypt - do you know what it is to leave Egypt? that is, from the greatest kingdom in the world, which was the greatest power in the world, which was the most beautiful place in the world, the impurity there was found in every place, the sorcery - you know that the magicians, all the pyramids there are in the world - have you seen these pyramids?

13:09 Do you know what these pyramids are? Have you seen with what precision it is built? It is built with such precision and form that it is impossible at all to build such things. Today we cannot cut and build bricks in such a way. It is [unclear] the wonders of the world. It is one of the wonders - yes, it is a wonder. And what is it actually? Every such pyramid is a [unclear]. It is the [unclear] of some Pharaoh, who was a ruler. Why did they make these pyramids? They had a very, very great [unclear] for their honor and their kingship, and no one [unclear] anything.

13:40 So they commanded that they be [unclear] with their wealth, and all the treasures, and all the wagons, and all the splendid things they ever had is hidden there. And they commanded: there is no one who should enter and come out of a pyramid alive. The pyramid is built with such wisdom that whoever enters here dies. [unclear] go around there inside [unclear]; I am sure [unclear] that they made, and also pits, and very, very many [unclear], so that whoever goes in there will not manage to get out and will get lost; it is like a maze, and they are hidden very, very many meters under the ground with their treasures, in every place, because that was the custom [unclear], [unclear] with their treasures, and they would do [unclear] with [unclear], they knew how to [unclear], and to take a certain [unclear], and to do [unclear],

14:37 When something was done to Yaakov Avinu, with Yosef, the Holy One, blessed be He, did not like this, and the Holy One, blessed be He, [unclear] Yosef [unclear] to Yaakov Avinu, This was the way of [unclear] to do this [unclear]. "and he was placed in a coffin in Egypt," and all the great ones we had [unclear] a coffin: Yosef the tzaddik, Yaakov Avinu, in their lifetimes, a coffin and everything, But on the contrary, the virtue of a person who - every person who [unclear] quickly, it is a kindness, that [unclear] they say Kaddish for a year: because within a year, not an olive's measure [unclear] remains, an olive's measure of the flesh does not remain, [unclear] an olive's measure of [unclear] flesh does not remain, [unclear] say Kaddish.

15:14 Why? As long as the body is there, it accuses him; the body accuses him as long as the body exists, it accuses the soul: these are the [unclear] through which [unclear] the sins, so the soul [unclear], so the wicked [unclear] quickly; the [unclear] - page 8a - [unclear], they remain in their state, as sometimes is heard Rabbeinu the Arizal said in Shaar [unclear], of course, certainly [unclear], that in fact [unclear] helps to raise the souls, also for those who are beyond [unclear], [unclear] Gan Eden, and this is also part of the prayer above, and a Tikkun for the person, so it repairs him, it is a possibility to rise and to lift up a person's soul, whereas the second thing in fact also works [unclear] that there will not be [unclear].

16:03 It is like - may it not befall anyone of the Jewish people - a person who gets entangled in some bad thing, and wants all the things that are evidence of the matter to disappear; he does not want anything to remain. So the [unclear], as long as it exists, is evidence. Now, [unclear] - to do [unclear] for people who are not [unclear], it is, as it were. Yes, there was [unclear]: they would place the dead, and afterwards they would [unclear] them, so that there would be more room for burial.

16:32 So it is [unclear], it is [unclear]. It is not a greatness, but [unclear], it will remain whole, basically. But he says again, he says again, we do not know who remains whole and who does not, and the Holy One, blessed be He, knows them whole. We do not really know who remains whole and, as it were, who does not remain whole. The Holy One, blessed be He, leaves whole someone He decides to leave whole; but, but we need not make the reckoning of who is worthy and who is not worthy, and how to [unclear] a person. - What is the pain about Yosef?

17:00 What is the pain about Yosef? He was the great one. He would [unclear]. No, but Yosef - the tzaddik did not [unclear], yes? He is certainly whole. But Yaakov Avinu is also whole; but Yosef did [unclear] to Yaakov. As if: what do you think will be done - there is no way here to preserve him? If you do not do [unclear] for him, I do not guard him? From this place he learns, you know, that is the meaning. - Do the wicked [unclear] slowly? - Each one. - [unclear], mighty things. According to what the Rav said, that he is more, it is slowest that he [unclear].

17:31 But the wicked [unclear], [unclear]. How long does it take the wicked to [unclear]? - Each one and his own time. What the Holy One, blessed be He, brings in? He looks - the Holy One, blessed be He, sends them to the World of Tohu, before they are even judged. This is a person who thinks he is alive, but he is dead. He walks among the living, goes to his place of work, thinks he is alive, and does not understand how they took over his place. He goes home, speaks with his wife, sees her walking toward him, he does not understand that he is dead at all.

17:59 This is a very harsh punishment; this is even before the person is judged. - I can't believe there are people who come to this. - There were many like that, and the [unclear] souls of the tzaddikim repair them in the World of Tohu. Those who are in the World of Tohu - the holy tzaddikim repair them [unclear], [unclear] they go up - all these souls, the pure ones, go up and [unclear]; and likewise one who died for the sanctification of Hashem does not see the face of Gehinnom; or tzaddikim who go up in order to deal with them, more souls from Gehinnom, together, as the Kav HaYashar writes in chapter 5, chapter 4 [unclear]. - Rav [unclear], you know, what is the [unclear] order of learning, and the Rambam?

18:38 [unclear] and the Rambam. Is the Tikkun also in [unclear], Rav? - Of course. The way of learning: that one should learn [unclear], [unclear] order [unclear], [unclear], [unclear] the Bavli, wanting to learn Talmud, to finish it as much as possible, as many more times as possible, to learn all the days of our lives, [unclear], and not to miss any Gemara learning in a day. To learn Yerushalmi as much as possible, over a long time, because one does not need to learn [unclear] much.

19:05 One should learn Yerushalmi, yes, but the main thing - tell me about this, yes? It simply means to learn as much as possible: to learn Mechilta, Pesikta, Tosefta, Mechilta, Sifra, Sifrei, Mishnah, Gemara, halachah, Beis Yosef, [unclear], all the books - almost everything, There is nothing... what to learn? Learn, learn, learn, learn: Kabbalah, Zohar, the writings of the Arizal - learn everything, take all the books that exist, [unclear] - there is no rote reading; with us there is no such thing, Tractate Avodah Zarah, page 19 - the Gemara says: 'A person should always recite, even though he does not know what it says.' [unclear] - but the right way is not to read words of Torah by rote today, and I will explain why Because, of course, when a person reads by rote he does not remember the learning, he does not understand the learning; it is not worth occupying yourself with girsa, rote reading. True, they wrote about it; true, they said it; but I recommend

19:55 avoiding rote reading, and learning - not reading by rote, but learning to understand to read a passage [unclear], to explain it, to learn it, to review it There is no need to read anything by rote; there is no need to read by rote. This is what I have instructed everyone who is my student and has ever listened to me. I have [unclear], thank G-d, many people [unclear] this learning. Learning by rote is a mistaken learning, an error, and I am against this learning. - Tehillim too, Rabbi? - Everything.

20:26 I do not disagree, Heaven forbid, with our master, yes - Heaven forbid. The Rav is not comfortable with this. I do not disagree, Heaven forbid; I do not disagree with anyone who said this. Apparently he is saying that in our generation the recommendation is not to do it, and I will explain to you why. I will explain to you why. With everything, one must always look from period to period, from time to time. I have conveyed this to you many times, that we [unclear], and I gave it to you as a natural [unclear], which we can see in the size of a kezayis, in the size of a kebeitzah, [unclear], in Pesachim, page [unclear], all kinds of things that changed, their colors and their sizes, on the physical side, the colors are things that changed, so we cannot liken it to the same thing of the period of their time, or segulos, or things that were done, that they said for healing.

21:16 I brought the Chazon Ish, in the laws and the simanim - that the Chazon Ish says yes, one should be concerned for this, as opposed to the Rav, the Gaon, who [unclear] responsa of the Gaon, [unclear], that in practice there is not, it is not correct, This is really a contradiction, because Maran the Chazon Ish did not agree with this. He said yes - yes, one must be concerned, and even though the Rav, the Gaon, writes this, [unclear]. So I say a very simple thing: if in such things as the color - it changed since their time - you think the soul did not change?

21:53 In the time of the Baal Shem [unclear] and Rebbe Nachman, [unclear] not to eat a raw onion. This is not about a peeled onion, in Niddah, page 17, that one who eats a peeled onion and garlic and a peeled egg, and the night passed over them - that is dangerous. But right now I am talking about a raw onion, okay? No, that is forbidden to do. But right now I am talking about a very, very simple thing. Many times people [unclear] onion, No, that is not the intent. An onion in his time and in their time - there were onions of a type from a certain country. Today there is no - a kind of cucumber that grows here, in the Land of Israel today, and a kind of cucumber that grows, that grows today in another country.

22:36 It is not the same taste, it is not the same look, today. Today, today. Take a cucumber [unclear] from several countries, and take this cucumber, and this one, and this one, and this one... It is no longer the same look, the same color - [unclear]. You want to go back 20 - 20 years, and 50 years: is it the same cucumber, [unclear] the same cucumber? So too the onions. What should one do? Not to eat a raw onion that is sharp.

23:03 There are onions that are sharp and there are onions that are less sharp. I don't know, but they have today - today a white onion is a sharp onion, a purple onion is a sweet onion, it is not sharp. So a purple onion - whoever wants to eat it. - Onion and garlic together, what about that, Rabbi? No problem. But a white onion - eating a white onion is questionable, if it is raw; so [unclear] what he said, yes?

23:33 about what they said, that it is dangerous [unclear] - so we will be concerned about that, but we will not be concerned about all the onions. You know what I mean: to come and [unclear] a green onion, to come and [unclear] such an onion - one need not stop all the onions. To understand this [unclear] regarding the point: why do I say that in their time, when they said to read by rote that they said to read by rote and to learn [unclear] - they knew; even in rote reading they understood what they were reading.

24:03 Their mind was clean. You understand - his holy students, and all his holy ones too, We are talking about a period of 200 years ago. You know what - the decline of the generations; we are in the [unclear] of the generations. Let's talk about up to 20 years ago, ten years - this is so every year - 50 years ago. what respect between a father and a mother, honoring one's father and mother, and what fear of one's teacher, [unclear].

24:28 Today these are no longer the same things; so this already goes back a hundred years. So they used to read by rote a hundred years ago, a hundred [unclear] years. They would read by rote, understanding what they were reading. [unclear]; they did not see the sights there are today. Their mind was clean. Today a person reads by rote, reads and reads and reads, doesn't understand what - simply reads by rote. So what is he thinking about? About all kinds of nonsense and vanities and all kinds of things. And not once and not twice people come to me and ask me - and I am not just saying this now, because this is a question that many times [unclear] more from women than from men, and they [unclear] me and thanked me for it.

25:00 Take a person who now read by rote for half an hour at home - he read Zohar by rote for half an hour. Read it by rote. Take another person who learned Zohar in half an hour: this one covered 50% [unclear], and that one learned with understanding for five minutes. Stop this one - let's test him again. What can you answer me about this Zohar that you learned [unclear]? He doesn't remember. What can you tell me? He will explain to me now for half an hour what he learned - he can teach.

25:28 And if he happens to come to some place - yes, a meal for mourners - he will be able to teach some words of Torah from the half hour that he learned there. And if he happens to come to [unclear] place, he will [unclear] Zohar, he will give a person mussar; he learned [unclear], he learned he will learn, he will also teach others. And in our generation people are thirsty, people are wounded, the soul is like this. and there will be no one to teach Torah. And if they [unclear] rote reading, and rely on this - that in the World to Come they will be taught - and on that basis they go on reading by rote, then the Torah could, Heaven forbid, be forgotten.

25:58 So I say, take it upon yourselves to go forward and to forbid the matter of rote reading, [unclear] - I do not agree in any way, for anyone who is connected to me, to read anything by rote in learning; only to learn with understanding, with [unclear], with [unclear], and slowly, slowly to learn a little - a small quantity - to learn with a settled mind, not to read by rote anything, unless there is a student [unclear] who learned a tractate [unclear] a tractate by heart; he is now learning a certain tractate and goes back over it by reading it through, then that is not called reading by rote. It can also be gone over in thought. A person finished a certain tractate 50, 90 times, and he knows it almost by heart; now he wants to review it only in thought, by heart, not by rote reading

26:43 not by rote reading - he goes over it in thought, it counts for him as completing a tractate, in any case, because [unclear]. If he knows a tractate by heart, he passes it through his head, the whole tractate, he can [unclear], he can [unclear], and it will count for him as completing a tractate if he goes over it. So I say, if a person goes over it in thought, that too is not considered rote reading, as the Rav already said. He goes over it by reading - if he learns like this, in such a way, it is not [unclear]. - The Written Torah: is it better that he cover a lot, if he is not with a settled enough mind, or that he do a little and rest? - I'll tell you, with everything one must learn a little.

27:21 What about Nevi'im? As he learned Shmuel, Yeshayahu, Divrei HaYamim, Yechezkel, chapter 43, about the third Beis HaMikdash. There are many things; there is a great deal of mussar in Torah, Nevi'im, Kesuvim. When a person has summarized for himself what he learned and wants to go over it by rote, that is no longer called rote reading, it is called understanding: he is simply going back and reviewing - that is review. If he [unclear] to teach it to his son, he looks it over quickly, explains something to him, by reviewing the law.

27:49 That is a good thing, that is excellent. Right now I am talking about a person who has no understanding of what he is reading. He has the possibility to learn [unclear] an hour of halachah, so that he understands the settled halachos, or that he read the weekly Torah portion with understanding, and then [unclear] - no, you read by rote now half an hour of Gemara. It is better that he learn one side of a page with understanding: to understand Rashi, Tosafos, to learn the halachah [unclear], to learn [unclear], to learn something I don't know - whatever he learns, only so that he understands. And he will fulfill what the Ramban said in his letter: 'When you rise from the book, search in what you learned, whether there is something in it you can fulfill.' That is the whole result.

28:32 If you get up from learning and you don't know what you learned, then true, you read by rote now for two, three hours, but try to learn for two, three hours. Maybe you will cover a little. There is no point in reading by rote and [unclear]. No one is chasing after us. We were in Egypt - 'Let the work be heavier upon the people' - [unclear]. [unclear] Pharaoh; we learn the Torah of truth. We - no one is chasing after us. We need to learn slowly. There is no need to finish anything, and no one is rushing us to finish anything.

28:58 And thank G-d, no one is testing us on anything. Regarding the second thing? Regarding the second thing? What's the pressure? There's no need to be pressured. No need. How is it written? 'And you will perish quickly from upon the good land.' 'And you will perish quickly' - says Rabbi [unclear], the holy one: to lose the trait of haste. No need to hurry. Let it be with a settled mind; [unclear] another tractate, learn it, [unclear] the young men there [unclear], in the yeshivah, on what they are learning.

29:24 To learn Tehillim - Tehillim, the book of Tehillim, thank G-d. For almost two years now - two years - [unclear], two years. since two years ago, from Rosh Hashanah [unclear] year four, I am at chapter 53. For two years I [unclear]; slowly, slowly I read. What, am I [unclear]? Tehillim; but the other books, I [unclear]. Well, Rabbi - come, I will tell you why.

29:50 I will tell you something very great and beautiful. When you turn to the Holy One, blessed be He, and you come to learn, and you come to pray Tehillim - and Tehillim [unclear]. Tehillim is supplications before the Holy One, blessed be He. One must plead before Hashem, one needs the service of the heart, one must pray with kavanah, not rattle off Tehillim by rote. You know, we say so much [unclear] a lot in Tehillim; slowly, slowly, to reflect [unclear].

30:18 I do not want to learn it a lot, because I learn other books. But if I had a settled mind - and truly I would make a completion of Tehillim - if only I could finish Tehillim every day, if only. But to read Tehillim - to finish the whole book in four hours, five hours, that is a virtue; not to finish it in an hour [unclear] and rattle it off quickly, and that is also good, but to learn it slowly. I prefer that a person finish Tehillim in two days with kavanah and not in one day without kavanah or in a week with kavanah, slowly, slowly, [unclear] that they don't know what its meaning is.

30:50 [unclear] the Holy One, blessed be He, for when a person lifts his eyes to Heaven and turns to Hashem from the [unclear] of his heart 'And Tzidkiyahu turned his face to the wall and prayed to Hashem' [unclear] Only when he turned to the Holy One, blessed be He - only then was the mercy of Hashem aroused. When a person does this, then the mercy of the Holy One, blessed be He, is aroused. If one does not do this, it is not good. So, with the help of Hashem, understand my words that I have now explained to you. In these words there is no intention to [unclear] anything or any [unclear], or to argue, or to disagree in any way whatsoever.

31:20 That is not the way. I only described and explained to you what is the right and possible way to come close to Hashem, to understand the will of Hashem, and [unclear]. - We see that in Tikkun Leil Shavuos, the Tikkun is really to read by rote on Shavuos there is a matter of reading by rote; this does [unclear] something And what is the point of Tikkun Leil Shavuos? It is not rote reading - what do you mean? Tikkun Leil Shavuos - must one sit and learn and understand? No - what is learning and understanding? It is reading; but there is no such thing as disconnecting the thought. I will [unclear] you something There are several unifications that are made at the time we pray to Hashem In the unification of Havayah and Adnus - this is called the unification of the Holy One, blessed be He, and His Shechinah

32:00 Havayah and Adnus intertwined - this is the unification of the Holy One, blessed be He, and His Shechinah When I pray to the Holy One, blessed be He, with all my heart, the Name Havayah, Havayah, is here in my heart, the speech that I bring out of my mouth is Adnus When I speak with the heart and the mouth with kavanah, I unify the Holy One, blessed be He, and His Shechinah When I have in mind, in my thought, the Name Havayah, that I do the deed that I want [unclear], that is Adnus - that is a unification [unclear].

32:31 When a person thinks one thing, does something else, he separates, Heaven forbid. When a person reads one thing and thinks something else in his heart, he separates, Heaven forbid. So when you read with kavanah and you say with kavanah - [unclear]. There is no such thing as reading something and disconnecting yourself. When they say, 'A person should recite, even though he does not know what it says' - what is [unclear] 'even though he does not know what it says'? It is encouragement for a person: read, learn, skip [unclear]; even if you do not understand [unclear], even if it is hard for you, the Mishnah is not orderly to you - learn a first time, a second time, you will understand in the end. That is the intent. The intent is not for a person who has intellect and understanding, and can learn and read, and has an explanation and has a commentary, and [unclear] reads by rote for nothing - that is not the Gemara's intent, that is not the intent of the Sages. Look at Avodah Zarah, page [unclear], side a - that is the intent.

33:23 We always - it is not meant for anything else. No one meant to tell a person who understands something - who simply began to understand, like that. They did not mean - what Rebbe Nachman says in Sichos HaRan, and all the holy ones, and the Alter Rebbe, and all the holy ones of Komarna, that one should learn quickly, or learn, or go through - they did not mean learning like the way it is explained today. It is only as I said: that a person should move forward if you do not understand, move forward, don't stop and that is called a kind of rote reading.

33:53 That one may do, yes. One can put a bookmark and afterward go ask a Torah scholar; afterward one can learn with commentaries - but move forward, don't stop. But not to take a book and simply not understand what you are reading. Stop at every thing, learn, reflect, think - slowly, with kavanah, rather than a lot without kavanah. And that's it. 'Fortunate is he who comes here with his learning' - Why - you know - 'for my sake it was created', why do I think it is 'I am dust and ashes'? How, in the end, should a person feel?

34:31 - Like... okay. No - did you hear the question [unclear]? You remember - so I pointed to this. I pointed to this. I will explain to you, basically, you need to know that [unclear] each one of us, each one of us, [unclear] the redemption, each one of us, [unclear] Mashiach. And the Holy One, blessed be He, [unclear] each one of us, and each and every one of us is precious, [unclear] and beloved to the Holy One, blessed be He.

34:58 And each and every one of us - the Holy One, blessed be He, loves him and rejoices in him, and the whole redemption depends on each and every one of us. But if you think that you are the [unclear] of the redemption alone and only you [unclear] the redemption you [unclear] 'dust and ashes' - as if: who are you? What, you think that I alone you need to understand that it was created for me, so that I [unclear] all of myself, and I want all of them [unclear] together, [unclear].

35:23 [unclear] for my sake, and only I [unclear] alone here for the redemption. Isn't this [unclear] like this? Isn't this [unclear] like this? [unclear] like this? - I [unclear] that this is [unclear]. If there is love of a fellow Jew, as we love you - what you truly are - we merit this. - I also love you, with the help of Hashem, and [unclear], very blessed, for all your blessings, that you came from afar, on foot. [unclear] - One more moment: we want to merit hearing a new insight from our teacher, the Rav - that he tell us something, that we merited [unclear] this Shabbos will be truly a taste of the World to Come.

35:58 His honored Torah eminence, [unclear] the Rav - 'length of days in its right hand, in its left, wealth and honor.' [unclear] and a man of truth It is very wonderful to be a man of truth [unclear].

36:23 Two things that are complex but I want to say something small, [unclear] 'She called his name Moshe... for I drew him from the water' - [unclear] Hebrew, [unclear] But if she already says it is not correct Hebrew 'his name Moshe' 'for I drew him' 'Moshe, for I drew him' and not 'from the water'.

37:12 My father, [unclear], [unclear], in the book [unclear], who said in ancient Egyptian, water is called 'moyitch', - What are you saying? - 'For from the moyitch', 'moyitch', [unclear] many, many waters - [unclear] water has no [unclear], water - 'moyitch' rather like [unclear] of the water which have the music in them.

38:19 [unclear] from the water, [unclear] in song, the whole Torah - 'And now, write for yourselves', 'this song' - to learn it, do not recite it by rote, do not [unclear] it for nothing, learn it, study it in depth. Who is like our teacher in our generation, he has [unclear] depth of study who is expert in all the worlds of the Torah.

38:50 whether in peshat, whether in drash, in sod, whether in Chassidus, whether in Kabbalah, he has everything in him, and he includes everything. And if he does not [unclear] on everything, he knows how to sing a niggun. [unclear], amen.

39:59 I love you very much. Be strong, be strong, be strong - to always be in joy, amen. Now, good: not to be frightened of anything. To always cleave to Hashem, blessed be He. To be in joy and to lift the eyes to Heaven always. 'Shema' always is 'Lift up your eyes on high'. As Rabbi Yosef Yitzchak said: one who truly fulfills 'Shema' - 'Hear, O Israel' - is one who always fulfills 'Lift up your eyes on high.' Always to lift the eyes to Heaven, that our eyes, thank G-d, should always be upward.

40:28 When we [unclear] Hashem, blessed be He, satisfaction. And may each and every one of you have salvation. May everyone have joy. Fortunate are you for all your [unclear], for every single step you took to pray with us, thank G-d, on Shabbos. I see that each one is also from a different place, here in Jerusalem, the holy people, And may you have protection and shielding. May the sayings of the holy Torah protect you, And in every place you came from, [unclear], and may He watch over you. May you have good tidings, may you have salvations, [unclear], with the help of Hashem; may we merit the complete redemption, [unclear] redeem us, and may everyone have [unclear] in everything you [unclear].