The Yanuka Rav Shlomo Yehuda-נדיר! הקדמה לסוד האותיות שיעור מיוחד של הגאון הינוקא לפני מספר שנים בסודות התורה

3:41 The letter Beis - in fact we see that it closes off the Aleph, the letter Aleph before it, but it does not relate to the Aleph for now, it stops - one must stand, stop. As one makes a blessing: you begin to make a blessing, you stop, you think, you pray, you think about Hashem, about the Holy One, blessed be He, you think about the meaning of the words, and then you begin to bless. And the blessing begins with the letter Beis, when you say 'Baruch Atah' (Blessed are You), first of all you begin by mentioning the letter Beis, and then the blessing begins. Right? We begin with the letter Beis.

4:13 That is to say, a person must stand, settle himself, settle his mind, and then he begins the blessing. One must stop. That is to say, the Beis also symbolizes contraction, also contraction - to stop, drawing inward, thought, intention, and then beginning. The letter Pei, in fact, opposite it, is the letter of Pharaoh. Pharaoh in Egypt. Pharaoh said, 'My river is mine, and I have made myself.'

4:38 So writes the prophet Yechezkel. The prophet Yechezkel, Yechezkel writes - let's write it down - it is chapter 23, verse 9, chapter 29, verse 3: 'My river is mine, and I have made myself', 'and I have made myself' - as was prophesied to Yechezkel, and the Holy One, blessed be He, told him about Pharaoh: 'My river is mine, and I have made myself' - I am emphasizing 'I have made myself' and 'my river', for this is the pride of Pharaoh, which was measured by what he thought he was doing.

5:16 He thought that he made the river, right? Pay attention, I emphasized what he made, what he said: 'my river' and 'I have made myself'. The words that are not emphasized are 'mine', right? And what? How? 'And I'. 'Mine' and 'I'. All the rest he says: 'my river' and 'I have made myself'. He thinks that he controls everything. What did he do? What is 'My river is mine, and I have made myself'?

5:43 Pharaoh is in fact a drawing inward into his own self. With all his being he thinks that he is everything, no one is above him. And therefore he says, 'My river is mine, and I have made myself' - this is drawing inward, this is the Sitra Achra (the Other Side). This is the gullet of the primordial serpent. Which is in fact the filth, the peak of pride and egotism, which is 'mine' and 'I' and 'I have made myself' and 'my river', for all the words Pharaoh uses - pay attention - their last letters are the letters Yud, Yud, Yud.

6:15 'Li, Ye'ori, va'Ani, Asisini'. We have here a Yud, Yud, Yud and Yud. Four times Yud. 'Li, Ye'ori, va'Ani, Asisini'. That is to say, Pharaoh too attributes everything to himself - it is all him. He also says that he made the river. He also speaks about his own being, that it is him - that is 'and I'. And also 'asisi-ni' - myself too I made. No one else - I have no partner at all.

6:42 The greatest point of pride. And therefore Pharaoh is embodied in the letter Pei, which begins his name. Even though what Sefer HaYashar writes about his name is that the meaning is in fact that it is a title - but this title was not called Pharaoh for nothing; rather, because they would call him by this name since all of Egypt was full of filth and idolatry, and everything, all that was upon them, was to reveal the egotism and the coarseness that are in a person, and his pride, and the idolatry, and therefore they would begin with the letter Pei.

7:16 And we explained that the difference between Pei and Beis is the drawing inward: the letter Beis is in fact drawing inward, standing, thinking, stopping, thought, decision, intention, progress and beginning; as opposed to the letter Pei, which in fact hints at egotism and drawing inward to the Sitra Achra, to the side of evil, of negating all sides, so that nothing exists, and so on. And therefore now I will explain, so that you will see it like this - here.

7:45 Now you will see what comes of this, so that you see it like this - here. Now the letter Pei is made in this way: here is the Pei of Pharaoh - drawing inward. Right, we said that this point begins like this, goes like this, goes like this, goes like this, and - oops - stops in the middle. His drawing inward. This letter begins and goes until it draws inward into itself.

8:12 And in the middle of this, at this point of Pharaoh, after that we are left with - what is left? 'Ra'ah' (evil). Right? That is what is left. We said that he took all his drawing inward for himself. Pharaoh draws inward into his own point. He goes, goes, goes, goes... and draws inward into himself, and this is called this Pei of Pharaoh; and therefore, against the Pei of Pharaoh, there comes about 'ra'ah' (evil).

8:41 That is to say, all the evils that came, and everything that was done in Egypt - it was all the Holy One, blessed be He, who gave the plagues because of the point of egotism of the Egyptians: all that they did to us, their egotism and their pride, which is the gullet of the serpent, and this is the worst thing, and this is the most severe, and this is all the impurities and all the abominations, because of this filth of Pharaoh.

9:06 Now, we explained that the Generation of the Dispersion, what they had - that with them we had a Beis and a Beis of Babel, we had Babel, in fact, for there the Holy One, blessed be He, confused its language. Let's look at Babel: we have here the first Beis, and we have here a second Beis. The letter Beis in fact needs to come - the letter Beis, that we have the letter Beis - the letter Beis symbolizes, we said, a flow of abundance.

9:37 First of all, in order to - it receives the flow of abundance, and afterwards it needs to give it. It hints at intention and stopping, as when one makes a blessing. A person now stands in a blessing, in the Amidah prayer. A person now makes a blessing over a certain food. A person blesses over anything - he must stop, consider his intention, consider what he is eating, what he is blessing over, he blesses and then he eats, holding the food in his right hand, as Maran writes in the Shulchan Aruch, Orach Chaim, siman 502, se'if 4, he holds the food in his right hand and blesses over it, and then in fact eats it; he puts his mind on what he is blessing, and then he eats. What is this called, the blessing? Why does he say one must consider

10:19 and stand and hold the food in the right hand? What is there so much in all these definitions, that a person must have intention at the time he blesses? Because the blessing is a flow of abundance. For a flow of abundance we have standing. This standing is made through the letter Beis. Therefore every blessing opens with 'Baruch'. Every blessing opens with 'Baruch'. Except for what we see in Yishtabach, which begins with Baruch She'amar, in Yishtabach, as it is one blessing. But every blessing must begin with 'Baruch'.

10:46 We begin 'Baruch Atah'. Why is it 'Baruch Atah'? Because there is a flow of abundance in it. There is now a flow of abundance. There is a blessing here, in which a person praises his Master, praises his Creator, and therefore here one needs standing and extra intention. Because we have standing and it is extra intention, a person must direct his whole being, with all his thought, with all that he can; and if he does not have intention, then through this, Heaven forbid, the Name of Heaven that he mentions becomes the Name of Heaven mentioned in vain - so writes the Mishnah Berurah.

11:15 The Mishnah Berurah in siman 215, se'if katan 19 - writes the Mishnah Berurah - he brings the Eliyah Rabbah, and brings in the name of Sefer Chasidim that it is forbidden for a person - when someone mentions the Name of Heaven, when you see him mentioning the Name of Heaven - to come and say to him, while he is mentioning the Name of Heaven, to come talk with him and ask him, or to greet him, or ask him for something. Why? Because at the time he mentions the Name of Heaven, you distract his mind. When you distract his mind, Heaven forbid, it turns out that he mentions the Name of Heaven in vain, and you cause it, because you mentioned something to him, you talked with him in the middle, you caused him an interruption. So therefore we see that every standing of 'Baruch' demands standing. Now I will explain:

11:54 We have three Vavs in the letter Beis: a first Vav, a second Vav, a third Vav, like this, right? It is made of three Vavs - 'telas vavin', three Vavs: an upper Vav, a middle Vav, a lower Vav, right? Do you remember that we explained this a little, or not? You don't remember? Can't you see, or what? We explained that there is - we have in fact a connection between heaven and earth. For what is a blessing?

12:22 The blessing that we now say - we bless over something physical, physical; we bless over an apple, over an apple, the apple in fact has its root in the tree, this apple in fact has its root in the tree; it is a connection of the ground, of all the things that grow from the land, from the earth, to heaven, to the Maker, the Holy One, blessed be He, who created the heavens and the earth and the sea and all that is in them, all that happens in the world, all that the Holy One, blessed be He, created; and 'He will close the heavens and there will be no rain', right? Now the Holy One, blessed be He, brings down rain; if we do not pray for rain, it will not come down - rain will not come down, there will be no fruit,

12:59 there will be no crop, there will be nothing. And therefore, what is the intention when we say a blessing? When we have intention in a blessing, we mean a prayer that the Jewish people will pray, yes? 'It drinks water from the rain of heaven' - a flow of abundance that comes down from the upper world, abundance; we are speaking about rain, about water that comes down, the flow of abundance in fact goes downward as a kind of flow, which is what holds the letter Beis, in fact, to the earth, which is our lower earth. And therefore the blessing connects the person to the Creator, the creatures, what we bless over, the blessings over what we see that we say, over thunder, over lightning, everything we bless, everything we see, all the blessings - in fact it is to connect, and to thank and to praise the Holy One, blessed be He, for the creation of heaven and earth. Therefore we mention the Name,

13:50 we say 'whose strength and might fill the world', 'who does the work of creation', 'that all came to be by His word', 'who creates the fruit of the ground', 'who creates the fruit of the tree' - all the blessings that we say over the land and over food; 'who formed man with wisdom' we bless; 'who remembers the covenant, is faithful to His covenant and keeps His word' we bless - all the blessings that we say are in fact to connect the created to the Creator. The way to connect the created to the Creator is in fact already hinted in the letter Beis at the beginning, which opens the blessing.

14:20 And therefore the letter Beis begins - it begins with an upper Vav, this upper Vav, this, this, the upper Vav, the middle Vav, which hints at the flow of abundance, and our lower Vav, of everyone who is in fact on the earth, everyone who is on the lines below, in the place, is in fact required to connect to the intention.

14:46 Whoever does not have intention, in fact, has lost the blessing. What he lost, in fact, is the drawing down. For with every blessing a person says, he can merit all the flows of abundance that are possible. Just by saying a blessing - a person now says some blessing - he can merit all that he desires, just by mentioning the Name of Hashem, the Name of the Holy One, blessed be He. There is in the Mishnah Berurah, in siman 185, se'if katan 1 - the Mishnah Berurah writes a beautiful thing, and brings it also in the name of Sefer Chasidim.

15:17 A very, very interesting thing. It says that there was one who, in a dream - he was punished - he came in Heaven and said that he was punished greatly because of - Why was he punished so much? Because he was not careful about intention of the heart - to say the blessings he would say with intention of the heart; because of this he was punished. Now why must a person be punished so much, if he already blessed? What difference does it make whether it is without intention of the heart or with intention of the heart?

15:42 For what? What difference does it make if it is intention of the heart or not intention of the heart? For what? Right or not? Is there a reason for this? He already blessed - he fulfilled his obligation, he blessed. Why punish him? Why should that chassid be punished? What is the reason that chassid was punished? Why is intention of the heart needed? Rather, because he did not draw the flow of abundance from heaven to earth, through this he must, as it were, suffer. That is the punishment. This is called the absence of blessing.

16:06 The intention - we now say a blessing - the intention is that there be a flow of abundance from heaven to earth, and whoever does not bless with intention of the heart in fact cuts off the flow of abundance. He, as it were, in fact causes a separation, so that there is no flow of abundance between heaven and earth. Therefore this is called the severity and the flaw of a blessing in vain. Because at the moment a person can bless, or blesses a blessing, if he has intention with all his heart, and now he turns to the One who spoke and the world came to be, to the Holy One, blessed be He, who created heaven and earth, surely he should have a flow of abundance, he should have blessing, he should have closeness.

16:41 But that he does not merit all this is because he does not bless with intention of the heart; and also through this he will be punished, he will give a reckoning for it, of course, because he misses the light that flows from the blessing, which in fact is made precisely through the vessels called intention of the heart, the meaning of the words, intention in the blessings, the cleaving of the person to the Holy One, blessed be He, the humility, his character traits - all these things cause a person to come closer to the Holy One, blessed be He.

17:11 Now, now look at a very interesting thing: there is one letter, one letter in the whole Aleph-Beis - this I explained about Beis and Pei. We said, there is Beis, and the letter Pei is opposite it - right, the letter Pei is opposite it. Beis is in fact drawing inward and a flow of abundance; it is purpose, and blessing and drawing down - that is the letter Beis; but it is a guarding, it does not let you go to the right, it does not let you go to 'what came before', it tells you, 'to know Your way on the earth'.

17:49 Like, for example, Bisya, the daughter of Pharaoh. Bisya, the daughter of Pharaoh, goes to bathe in the river. She draws inward, she goes to a drawing inward; she goes down to the river - it is a place one goes to alone. And there, in fact, she draws out Moshe Rabbeinu. She finds Moshe Rabbeinu in that very place. Moshe Rabbeinu comes specifically - where did he arrive? To the river. What is the river - that Moshe Rabbeinu was in the river? What is the secret of the river? The river is in fact the drawing inward, which in our days is called hisbodedus (secluded prayer).

18:19 The point of hisbodedus. The point of hisbodedus is that a person separates himself from all the creatures, and in fact reaches the inner point of his own, in which he can reveal the light that the Holy One, blessed be He, placed in him; and this light keeps breaking through and breaking through... until suddenly one sees what blossoms and comes out of this mighty tree. This is called hisbodedus. This is in fact called the river.

18:45 The river - the river in our case. Pharaoh goes to bathe in the river. The Egyptians would go to the river. What was in this river? What was so special in this river? They made it an idol. The water that is there, in fact - water is chassadim (kindnesses). Water - its power to purify a person, to raise him from impurity to purity. Water - its power to hint at prayer: 'Pour out your heart like water before the face of Hashem'. All the meaning of the river, all the meaning of these waters, comes to hint to us that a person must pray to the Holy One, blessed be He, to direct his heart to the Holy One, blessed be He. When Bisya, the daughter of Pharaoh, goes to the river, that is to say, she goes to a drawing inward.

19:19 This drawing inward is already hinted in her name. It already begins with the letter Beis, if we take her name. Let's look - you see? 'Bas Pharaoh' (the daughter of Pharaoh). We have here 'Bas Pharaoh'. With the letter Beis begins 'Bisya Bas Pharaoh'. With the letter Beis, her name already hints at the drawing down. And therefore - 'for I drew him out of the water'. Therefore Moshe is called 'I drew him out of the water', and to the Holy One, blessed be He, kindness is dear; therefore his name was truly called Moshe, and the Holy One, blessed be He, did not change his name, even though he had several names: Avigdor, Avi Socho, Avi Zanoach, and so on.

19:54 Yes, so we see from here that Moshe Rabbeinu is named for kindness; and now we receive the letter Mem. We received the letter Mem, and we received the Beis of Bisya and the Mem of Moshe Rabbeinu, and we got 'Bam' (of them). 'And you shall speak of them' - 'bam' you shall speak, right? 'And you shall speak of them when you sit in your house and when you walk on the way and when you lie down and when you rise' - 'and you shall speak of them'.

20:25 In the future to come, in fact - in the future to come, inside this Beis - in the future to come, writes the Megaleh Amukos, the Megaleh Amukos writes, on Parshas Va'eschanan, in his book, in ofan 166, the Megaleh Amukos writes that in the future to come, the Beis - the King Mashiach will make it a Mem. And then it will be - and it will be 'and you shall speak of them', this is 'bam'. 'And you shall speak of them', Beis and the letter Mem, for the Torah - the Holy One, blessed be He, said 'and you shall speak of them', which is the foundation of the Written Torah and the Oral Torah: 'Bereishis' and 'Me'eimasai'.

20:56 Mem is 'Me'eimasai', 'From when do we read the Shema in the evening?' - yes? And Beis is 'Bereishis' - 'G-d created the heavens and the earth'. So that is to say, we see here Beis and Mem: this Beis connects to 'Bereishis', this Mem connects to Moshe, 'for I drew him out of the water', right? Now, now I want you to remember this, because I want to explain to you two more letters that are in fact opposites, and they have a connection.

21:33 We have the letter Yud. The letter Yud. Here is the letter Yud. Let's draw it like this. Drawn big, it looks to you like a Reish, but look - here is the letter Yud, right? Which letter is opposite the letter Yud and resembles it? The letter final Nun. It is the only letter that resembles the Yud, but it is opposite it.

22:01 Right? Which verse is said about this? Let's write down the verse. It is written in Iyov, Iyov, chapter 8, verse 7: 'Though your beginning was small, your end will grow very great.'

22:28 'Though your beginning was small' - that is the letter Yud. Now, its beginning is narrow - the letter Yud is small - and 'your end will grow very great': it is no longer the same thing, it is no longer the same Yud. Now its appearance is much bigger, its engraving is much bigger - on the letter final Nun. Now, what do the letter Yud and the letter final Nun mean?

22:56 Now you will understand. Within every Jew - after all, we are called Yehudim, Jews, after Yehudah, we are called Yehudim after Yehudah, and we are also called Ge'ulim, the redeemed. Ge'ulim? The Jewish people are called that: 'With a new song the redeemed praised.' Why is it called 'a new song the redeemed praised'? 'A new song the redeemed praised.' Why? Because the Jewish people, all six hundred thousand, said - then the Song of the Sea they said word by word, again and again, together.

23:25 And that is so much the miracle of the Song of the Sea. Why did the Holy One, blessed be He, have pleasure from the Song of the Sea? What is so special about the Song of the Sea? The song was said word by word, again and again, together. You see how everyone says it today in the synagogue - a matter of twenty people saying 'Then Moshe sang' - this one skips from here, that one skips from here. Do you know what it was? Six hundred thousand together - 'Then he sang' - word by word, letter by letter, without skipping, without jumps. That is called the Song of the Sea.

23:50 After that it is called 'a new song the redeemed praised at the seashore.' A new song - why? It is a song the like of which never was - like the Song of the Sea. We are called Ge'ulim - that is the letter Yud, it is in the middle, and we are also called Yehudim after Yehudah. In 'Yehudi' we have the letter Yud, in 'Ge'ulim' we have the letter Yud, and in the Name of the Holy One, blessed be He, we have the letter Yud.

24:17 And where else do we have the letter Yud? How? 'Yisrael' - very good. In 'Yisrael' we have the letter Yud. So here we have Yud, and Ge'ulim, but who is called the redeemed people? The Jewish people. So Yisrael is a Yud, Ge'ulim is a Yud, we have the letter Yud, and Yehudi is a Yud. How many Yuds?

24:42 Four Yuds. How many were in the verse before - 'My river is my own, and I made myself'? Four Yuds. There were four Yuds in the verse: 'My river is my own, and I made myself.' What was in these four Yuds of Pharaoh? What did he say? He is the point of pride. Pharaoh is the point of pride. He thinks that he made the river, that he rules over everything, that he made everything, that he does everything, that he is all-powerful. Now, it's simple: I will set one against each one, so that you will see.

25:11 Wait, I'll write it down. I want you to understand. If you don't understand, then it isn't learning - you have to understand. I will explain everything. 'Li' - mine, I'm writing, 'My river is my own, and I made myself.' 'Asitini' - I made myself.

25:37 So I'm marking this Yud, this Yud, this Yud and this Yud. 'Li' corresponds to the letter Yud, the letter Yud itself. I'll explain it in a moment. 'Ye'ori' - what does it correspond to? We have, as we said, Ge'ulim. So where will Ge'ulim be? Huh? You're not with me, I see.

26:08 Let's see. We have Ge'ulim. Whom does the Holy One, blessed be He, redeem? Where is the Jewish people hinted at? Where? 'Ani', 'Ani'. Where? 'Ani' - I. Right. The Jewish people: 'I am Hashem your G-d, who brought you out of the land of Egypt to be your G-d; I am Hashem your G-d.' The whole Jewish people is 'Ani', because 'Ani' is an acronym: 'Anachnu Nishmos Yisrael' - we, the souls of Israel. All the souls of Israel are included in 'Ani'.

26:35 'Anachnu Nishmos Yisrael' - that is 'Ani'. So here we have the Jewish people in 'Ani'. You are left with Yehudi and Ge'ulim. No - so Yehudi is 'asitini'. Yehudi is 'asitini' - why do you bless every day 'who did not make me a non-Jew'? Every day, 'who did not make me a non-Jew' - for what do you bless 'who did not make me a non-Jew'? Right - the Holy One, blessed be He, did not make you a non-Jew, and you bless for it every day. We bless the Holy One, blessed be He: 'who did not make me a non-Jew.'

27:03 We are repairing the husk of Pharaoh, who said 'I made myself.' Every time you bless 'who did not make me a non-Jew', you rise and are elevated above your level, more and more. That is why Rabbi Moshe Leib of Sassov [unclear] was happy all day, from morning to evening, jumping, [unclear] that he is a Jew. And Ge'ulim corresponds to 'ye'ori' - my river. The Holy One, blessed be He, redeemed the Jewish people from the decree 'Every son that is born, you shall cast into the river.'

27:30 And so we see here, in fact, that this repair of the four Yuds was completed, four Yuds, and therefore, corresponding to this, we receive forty days of the receiving of the Torah. Forty days. And then we have Moshe Rabbeinu, forty days, which is called Mem, the letter Mem, in fact, and this letter Mem connects to where?

28:01 To the letter Beis: 'And you shall speak of them' - 'bam' - as the Megaleh Amukos says: 'and you shall speak of them.' And then we get 'bam' - 'and you shall speak of them,' 'when you sit in your house, and when you walk on the way, and when you lie down, and when you rise.' Is it understood so far? - Understood. Now look at what this is. Now, what is it?

28:28 You didn't understand anything? Wow, wow, what are you saying? You didn't understand anything? I don't even know where to start, where to go back to. Slowly, slowly - maybe in a little while we'll try... We are only in the introduction to the letters. We haven't started the letters at all yet; this is only an introduction. Understand. There is very, very much to learn. Right now we are talking about what the Beis means, why it opens with 'Baruch', and also why - not for nothing, also - not for nothing the halachah, also the poskim - I explained it from the Shulchan Aruch - one had to hold the food in the right hand; all these things have an introduction.

29:02 because we explained that the letter Beis is, in fact, right-facing, its line in fact leans to the right, right? As you see here, the line leans to the right, you see? Do you see the line leaning to the right? Unlike the Kaf - the Kaf is completely closed; in the Kaf it is closed. There is no turn to the right at all. And now I just want to explain here what it means. I'm going back to the Beis and to the Pei.

29:31 That a Jew, in fact - the Jew is at a point, usually, all of us, yes? as long as we are in this exile, until the Holy One, blessed be He, redeems us and builds for us our Beis HaMikdash and our glory, we are, in fact, at a point that is called a point that has no beginning.

29:57 We don't know what the beginning is, we don't know what the end is, we don't know the end, we don't know when we will be redeemed. We also don't know the beginning; we don't know how to find ourselves. Everyone gets lost, doesn't know where he is - right, left, at the beginning, in the middle; he doesn't know how to pray, he doesn't succeed in learning, doesn't succeed in anything, everything turns into a mess for him. Everything, everything, everything goes hard for him. The point of every difficulty, every sorrow, every distress is called 'ra'ah' - bad.

30:28 'Bad', right? A person says, 'Save us from a bad year', 'Let the year end with its curses.' We don't want bad, right? Therefore, everything a person goes through - it all comes to him precisely from his being [unclear] himself. It is because he is centered within the point of himself, and his comfort, and his pride, and his thinking, and himself and himself and himself and himself; he cannot get out, so he becomes like the letter Pei. Have you seen the Pei?

30:59 It keeps closing until it is locked in the middle. It can't be opened; it's locked. It goes like this, everything goes like this. Hop - it keeps closing. That is the letter Pei; it is closed. It has no openness, no blessing, nothing. Everything is locked. Everything is locked. By contrast, when a person goes and speaks to his Maker, and pours out words, and speaks, and prays to the Holy One, blessed be He, then what is he like?

31:35 Like what he is about to do now - when you pray, what are you about to do? Draw down. Every blessing, every prayer is a drawing down. If we could now see it with a spiritual eye - what happens to a Jew who opens his mouth and says a blessing, or who begins to pray to the Holy One, blessed be He? If we only saw with a spiritual eye what happens, the whole world would be in complete self-nullification from the sight they would see. A person would not stop even for one moment praying to the Holy One, blessed be He, from this sight that he sees from Heaven, from this light that flows above.

32:07 The moment a Jew just begins to bless, a Jew begins to pray, now the Holy One, blessed be He, wants to hear him, or to hear her, to hear her voice blessing, or him blessing, or him - He wants to hear him, and somehow, as he just begins, out of this an immense light is made that flows until it comes down upon that Jew - this happy one, this sweet one, who decides to bless the Holy One, blessed be He - and the blessing flows upon him and comes down from above to below and flows upon this Jew.

32:34 And then suddenly all his matters begin to open up for him. All the sorrow, all the livelihood, all the blockages, all the things, all the troubles, all the things - all this is done by the simple act of a blessing. Because the moment you don't bless, then what are you called? You are called a robber. Now we'll write 'gazlan' - robber. Gazlan.

33:02 Gazlan. Gazlan. Inside the letter Pei of Pharaoh there is the letter Yud - in the Pei, within the inside of the Pei. Within the inside of the Pei there is the letter Yud. The inner Yud in Pharaoh, here - this was 'though your beginning was small.'

33:31 And in the end, what comes out is a robber: 'your end will grow very great.' In the end he also becomes a robber. Do you understand? Gazlan. Do you see 'gazlan'? The end of 'gazlan' is a final Nun. Pharaoh - in fact, inside the Pei of Pharaoh there is the letter Yud, in the Pei.

33:57 This inner point inside the Pei - this is the letter Pei, the inside of the Pei is a Yud. This inner Yud - this was 'though your beginning was small.' And 'your end' - in the end, when you begin to be the point of yourself, the point of Pharaoh, then 'though your beginning was small, your end will grow very great.' In the end, the level you will reach is called robbery, which is the law for every person who robs the Holy One, blessed be He. As we said - in Tractate Berachos, page [unclear], side a: 'The Sages taught: a person is forbidden to benefit from this world without a blessing, and whoever benefits from this world without a blessing has misappropriated holy property.'

34:34 That is, the Gemara: he has misappropriated - what is his remedy? Let him go to a Sage. That is, we learn from here that all the robbing by which a person robs the Holy One, blessed be He, is that he does not bless the Holy One, blessed be He - every blessing a person does not bless to the Holy One, blessed be He, and does not turn to the Holy One, blessed be He, and does not praise the Holy One, blessed be He - it is only a sign that he does not lift his eyes to Heaven, because he thinks he can solve his problems, that he can save himself, that he can act for himself, that he can do it by himself, that he can bring about salvation for himself; he doesn't need tzaddikim, he doesn't need to go to a Sage

35:08 'and he will teach him blessings.' He says: no, what, what Sage will teach me blessings? I don't need anything. He is on his own, by himself; and therefore, in that very place where he is - 'though your beginning was small.' So that is how he begins to be. 'Your end will grow very great' - in the end he has already misappropriated. And he already has no remedy. Then already there - 'what is his remedy? Let him go to a Sage' - then he already he will no longer go to a Sage. Because, out of his point of pride - when Moshe Rabbeinu came to Pharaoh, Pharaoh does not agree at all to go and listen to the voice of Moshe Rabbeinu.

35:37 He doesn't understand at all the problem of his troubles. He doesn't even understand his troubles and his problems, and therefore he remains in his misfortune and in his problems. And therefore, 'your end will grow very great.' And therefore robbery - 'gezel' - in fact, gezel - the letters, in fact, come right after Lamed; Lamed - before it, we will make the completion of the heart, 'lev', of the heart, yes; and the letter Gimmel is, in fact, 'gemach' - it is gemilus chasadim, acts of kindness.

36:14 Yes, I'll write it like this. And then, in fact, this is in fact what sealed the verdict of the generation of the Flood - over robbery. A decree - when the Holy One, blessed be He, decrees a decree and annuls it - the Holy One, blessed be He - when the Holy One, blessed be He, sees that people can repair: 'and he shall return the stolen thing that he stole,' that a person repairs all the sin in his hands - that he blesses the Holy One, blessed be He, and does not take, Heaven forbid, something that is not his - then, in fact, we restore the lost letters, that in fact the seventh letter is, in fact, opposite the letter Ches, Zayin and Ches, which correspond to the seventh day and the eighth day.

37:03 The seventh day and the eighth day are, in fact, what will be in the time to come. The eighth day. The seventh day is the day of Shabbos. The eighth day is, in fact, a day that is above nature. The eighth day - like the day of the bris milah, like the day of the geulah. 'On that day Hashem will be One and His Name One' - there will be the unification of the Names Havayah and Adnus; that is eight letters. Havayah is four letters, Adnus is four letters; together it is Havayah-Adnus: eight letters. 'On that day Hashem will be One and His Name One.' And when will 'on that day Hashem will be One and His Name One' come about? When will the kingship of the Holy One, blessed be He, be recognized by every eye? On the seventh day.

37:33 Therefore, the seventh day and the eighth day. Zayin, Ches - the letters. And therefore the letter Gimmel, which is 'gemach' - the whole letter Gimmel, which is 'gemach', which means gemilus chasadim, help - that everyone should help, one helping the other, that everyone should do kindness, and all of it, and, Heaven forbid, not steal and not rob. And then, in fact, we said, as we learned in an earlier shiur, 'He who commits adultery with a woman lacks heart' - so we restore the Lamed, because the Lamed belongs to the heart, 'lev'.

38:02 'He who commits adultery with a woman lacks heart', because he robs his wife, his children, or his fellow's wife - all these things that he does; 'he who commits adultery with a woman lacks heart' - he restores the heart, he restores the Lamed. We restored the Lamed: 'and he shall return the stolen thing that he stole.' We restored the letter Lamed, we restored the Gimmel, we merited the seventh day. We repaired the sin of robbery. The sin of robbery is repaired.

38:27 That is, if people engage in kindness and guard the bris, and bless the blessings to the Holy One, blessed be He, and learn blessings, and know what to bless, and over what to bless, and when to bless, they repair the sin of robbery. If now I teach the whole Jewish people blessings, and the whole Jewish people blesses, and a Jew takes upon himself to say the blessings over enjoyment, the blessings of the Torah - a person says the blessings every day, every morning, blesses - he merits to complete a hundred blessings each day, which is a very great virtue - in general, whoever merits to say a hundred blessings every day.

38:56 This was taught: 'What does Hashem your G-d ask of you' - do not read 'mah', what, but 'me'ah', a hundred. which is what Rashi in fact reads: 'mah' - rather 'me'ah' - as Rabbi Meir holds. Tractate Menachos, page 43, side b. And Tosafos say that this verse has - this is a verse in the Book of Devarim, chapter 12, verse 10 - it is written in the verse: 'And it shall be, if you listen... and it shall be, if you listen to the voice of Hashem your G-d' - right? 'What does Hashem your G-d... And now, Israel, what does Hashem your G-d... but to fear Hashem your G-d... to serve... His ways,' '...to keep...' and so on.

39:24 This verse has exactly ninety-nine letters - so Tosafos write - plus the Aleph of 'mah' - and so they say this is a hundred blessings. It is as if - as if - [unclear] a hundred. As if, together, if we say it like this, it comes out a hundred blessings. which is to tell you - therefore the view of the Baal Halachos Gedolos, which the Tur brings in siman 46 of Orach Chaim: he writes that this is the meaning of saying a hundred blessings: in the view of the Baal Halachos Gedolos, he says it is a Torah obligation to say a hundred blessings every day, in the view of the Baal Halachos Gedolos.

39:50 But the view of the Rambam - not at all; the Rambam rejected him entirely: in halachah, a hundred blessings every day is not a Torah obligation. Yes, there is a great virtue in blessing - whoever merits to say a hundred blessings. For women too it is good that they bless; women do not need to say a hundred blessings every day, because they are also exempt from it, they do not need to bless; but if a woman wants, blessing will come upon her too, if she makes such a drawing down. All this drawing down needs to come - whenever a Jew makes the bond and connection for drawing down the blessing, he makes a vessel, and this vessel, in fact, repairs the sin of robbery of the world.

40:21 For now let's think: how many, many people - in the world there are people today who live, they go around and do not make blessings; they do not bless - this is called full of the robberies there are in the world, full of sins; people do not bless, not at the beginning and not at the end, not 'Asher Yatzar'; they do not make the blessings before, they do not make the blessings after, or they make the blessings before and the blessings after they do not make, and they are not careful with blessings; so they rob here, they rob there, and they also mention the Name of Heaven in vain, or they say a blessing that is not needed, or they mention something entirely without intention, or they have no intention at all in what they mention.

40:55 All these things cause there to be no flow of abundance in the world. And therefore the world looks lacking. There is no blessing in the world, one does not see blessing in the world. So when does the Holy One, blessed be He, bring the blessing to the world? There is a beautiful Zohar about this, Zohar, Parshas Vayechi, page 225, side b, Rabbi Shimon bar Yochai writes in the holy Zohar that when the Holy One, blessed be He, has pity on the world - when the Holy One, blessed be He, has pity on the world, He looks at Avraham, Yitzchak and Yaakov, at the holy Patriarchs, and gives rain, and then the Holy One, blessed be He, brings rain to the world, brings abundance to the world, brings all the blessing because of the holy Patriarchs. Now let's look at the holy Patriarchs, let's look a moment, let's see Avraham, Yitzchak and Yaakov - look at something beautiful; these are all new insights coming to me now; it is not something - wonderful new insights, it all comes out now like this, new insights.

41:39 This is something, this. The tree is a drawing-down. The tree is a drawing-down; a tree comes out here, so I am writing new insights with you. If you don't understand something, explanations are needed afterwards, because it is all fresh, fresh, now. It is new, new from the oven, hot, hot, now. I don't like old things that gather dust. Everything afterwards is dust. Let's look. I already understand it, all of it, but now I need to see how to explain it.

42:08 It is not only to understand. Now. About whom was it said, 'And your beginning was small, and your end will greatly flourish'? Where can we find it? Fine, it was said about Iyov, we said, fine, about the Jewish people; but let's look now at the holy Patriarchs: Avraham Avinu. Avraham Avinu goes through the beginning, the 'mitz'ar', the pain; Avraham Avinu's pain - what is the pain of Avraham Avinu? That he has no child, right? Avraham Avinu has no child.

42:35 He has no child, right? Avraham Avinu has no child; so what is his pain, and how is it that he has no child? Because he has a union. And who is his union? Sarai. Sarai - she has a Yud. 'And your beginning was small.' Sarai. Sarai has a Yud. 'And your end will greatly flourish.' So let's go on to the 'greatly flourish' now. After all, 'your beginning was small' is Avraham and Sarah. Avraham and Sarah together - that is Sarai. They have the Yud, this Yud. The Holy One, blessed be He, took this Yud and put it with Yehoshua, 'And Hashem called Hoshea bin Nun, Yehoshua.'

43:10 Therefore he is already called 'Bin Nun', called 'Bi Nun'. You don't see 'Ben Nun' for him, 'Ben Nun', because that is already it - this Yud was already put there, and it no longer has another place. They put this Yud there - 'and your beginning was small' - and Avraham Avinu - that they took this Yud from Sarai, so this Yud actually passed from there, passed to Yehoshua, and now Sarah is called Sarah. So 'and your beginning was small' - your beginning was in pain, you started in trouble; true, everything is hard for you, and then when was this - the secret of Avraham Avinu?

43:39 The ninety-nine is a hundred, corresponding to the hundred blessings. Do you understand? Avraham Avinu is old, and now this is in the aspect of the hundred: when he reached the age of a hundred, then a drawing-down of a son was made, and then actually he is called Yitzchak. Therefore we have Yitzchak with a Yud. Yitzchak; and the last Beis is Yaakov. The last Beis actually belongs to Yaakov, because Yaakov is actually the completion and the end and the continuation of the holy Patriarchs.

44:08 This is Tractate Niddah, page 31, and also Tractate Kiddushin, page 30, side b, that the Holy One, blessed be He, said: there are three partners in a person - the Holy One, blessed be He, says: the Holy One, blessed be He, and his father and his mother - regarding honoring father and mother; that is Tractate Kiddushin. In Tractate Niddah, page 31, the Holy One, blessed be He, says: I give in him the spirit and the soul and the features of the face, and the sight of the eye and the hearing of the ear - all this is what the Holy One, blessed be He, gives; and his father gives the white, and his mother gives the red - the mother gives the red.

44:33 So our master the Arizal explains: the red is from the side of judgment. The attribute of judgment - this is from the side of judgment; the red is judgment, and the man is Chesed, kindness, and the Holy One, blessed be He, makes Tiferes, beauty, in the middle; Tiferes between them, Tiferes; this is the middle; this is what the Holy One, blessed be He, makes between them, between the man and the woman; the Holy One, blessed be He, gives this - the Tiferes - makes the balance between the man and the woman, and then actually a drawing-down is made; this drawing-down actually comes about in that the child is formed; a son is formed, there is a son; now a drawing-down was made in the world - here, a son is born. Now who is this drawing-down that was... who is the Tiferes?

45:10 Now I look at the Holy One, blessed be He - let's say the Holy One, blessed be He, brought the Tiferes. Now who is the Chesed? Avraham Avinu. Avraham Avinu gives the Chesed. This Chesed - who gives the red? Sarai. The son who was born is Yitzchak. After that, who is the continuation of Yitzchak, his offspring? Now he has to father children. He has Esav and he has Yaakov. Where does the blessing go? He has to give the Beis, the blessing.

45:36 He wants to give the blessing. Where did this Beis go? This Beis went to Yaakov Avinu, and then the Holy One, blessed be He, says, 'And I will remember My covenant with Yaakov' - 'And I will remember My covenant with Yaakov' - this Yaakov with a Vav. The Vav joins the Yud of Sarai, and then it makes a Nun, a final Nun. The Yud joins the Vav, and then it becomes 'And your beginning was small, and your end will greatly flourish' - 'will greatly flourish' - because this is because of Yaakov Avinu, Yaakov Avinu - that the Holy One, blessed be He, gave Yaakov Avinu into the world, which is the Tiferes; 'And your beginning was small, and your end will greatly flourish.'

46:11 Now, what is the dispute between Yaakov and Esav? Over what were they jealous of each other? They are always quarreling between them. The whole dispute between Yaakov and Esav is who abolishes the jealousy from the world. For here there are brothers, they are twins, and when there is jealousy, then when there is jealousy there is quarreling, and then there is actually no more unity. There is no unity between them. Now, one cannot come and say about Esav that he would be jealous of Yaakov and have the jealousy of scholars, because Yaakov Avinu hated him, Esav.

46:44 He said: this is the Sitra Achra, the other side, I do not go near him. And Esav hates Yaakov. Now, Yaakov says: how can I be some...? This is not a brother, this one. There is nothing with him. What does he want, to tie me with him in this world? Do I want to tie myself with him in the World to Come? I want nothing to do with him. He did not want to have any connection to Esav the wicked. Now all that Yaakov Avinu wanted, altogether, was that this blessing be drawn down in the way of what will be written, 'and your end will greatly flourish'. Who is 'your end will greatly flourish'?

47:13 Whoever takes the Beis - about him it is said, 'and your end will greatly flourish'. We have this Beis of Yaakov Avinu; it should actually be long - 'and your end will greatly flourish'. So if now Esav takes the Beis - if Esav were to take it, the blessing, then Esav takes the blessing, then 'and your end will greatly flourish' is, Heaven forbid, the seed of Esav. It must not be, Heaven forbid, that the seed of Esav is the continuation. That 'and your end will greatly flourish' be in Esav - that is forbidden.

47:38 It must not be. So therefore Yaakov Avinu fought with him to take the Beis from him, to take the blessing from him, so that 'and your end will greatly flourish' would not be in Esav. So therefore Yaakov Avinu took the Beis, he took the blessing, so that 'and your end will greatly flourish' would not be in Esav; for if 'and your end will greatly flourish' had gone to Esav, Heaven save us, where would we be? So because Yaakov Avinu took the blessing 'and your end will greatly flourish' - he took the Beis and he took the blessing - then automatically it already came about that this abundance would be with the Jewish people, that we would be: 'your beginning was small' is Avraham Avinu, and 'your end will greatly flourish' is Yaakov, this is Yaakov Avinu. And therefore he actually repaired this whole sin of the jealousy that was between them, between Yaakov and Esav, for he thought that he was jealous of him, and he thought that he was jealous of him - each one thought that he was jealous of the other.

48:21 And then actually - therefore it is written, 'And Yaakov was a wholesome man, dwelling in tents'; 'tam', wholesome, means complete, for wholesomeness is complete from all its sides; and the Mem is actually a closed Mem that will be split open in the future to come, as it writes in the Megaleh Amukos, as we said, on Parshas Vaeschanan, that actually then the closed Mem is split open, when King Mashiach comes; he turns the [unclear] into the letter Mem, and then actually the jealousy and the hatred and the competition are abolished from this world - there is no more jealousy and no hatred and no competition, as there is a story in Tractate Shabbos, page 152, side b, with Rav Nachman and Rav Achai bar Yoshiyah.

48:55 Rav Nachman ordered that there be digging for him in his courtyard, that there be digging for him in the courtyard; they would arrange, clean, they would arrange his courtyard, they would arrange the courtyard. And on the way there the diggers find Rav Nachman - Rav Achai bar Yoshiyah, who was buried there. That was his grave; that was the place where he was buried. And while they were touching him, he shouted, for he let out a shout: that you are touching me! Whole - 'the tzaddikim in their death are called living'.

49:23 He was whole; so he shouted at them like this, and they got frightened. They called Rav Nachman, Rav Nachman came to him. They said to him: what - what are you doing here? [unclear] you are speaking now, you ask something, you make some sound. So he says to him: what? It is written - so he says to him a verse in Koheles. It is written in Koheles, a verse, chapter 12, verse seven. It is written, 'And the dust returns to the earth as it was, and the spirit returns to G-d who gave it.'

49:47 Right? That's the verse? - Yes. So 'and returns', 'and the dust returns to the earth' - 'and the dust returns to the earth' - this is the person. 'and the dust returns to the earth' - this is the person himself, while he is alive, [unclear]. So he says to him: 'And the dust returns to the earth as it was, and the spirit returns to G-d who gave it.' Seemingly this should be so. How are you still alive? What, you are talking here? So he says to him, so he says to him: you don't know at all.

50:12 So he says to him: whoever taught you Koheles did not teach you Mishlei. So he says to him: it is written in Mishlei, in Mishlei, in Mishlei it is written, 'and jealousy is the rot of the bones' - this is in chapter 14, verse 30 - it is written, 'and jealousy is the rot of the bones', 'and jealousy is the rot of the bones' - that whoever is never jealous, then never will he have any [unclear] in the grave, he will always be whole, he will be a whole person, for they checked him: he was whole, he was not lacking anything.

50:38 It is written in Tractate Bava Basra, page 21, side a: the Gemara says that the jealousy of scholars increases wisdom, the jealousy of scholars increases wisdom - that it is good to be jealous with the jealousy of scholars. There is something good in it, for from this comes an increase of wisdom in the world, and everyone increases in wisdom, and they sit and speak in Torah, and learn, and bring new insights - an increase. But jealousy itself is for something that is not good, for actually whatever has no purpose is not called a connection to the Holy One, blessed be He, because it is actually not for the sake of Heaven. There is no competition in it.

51:08 Like, there is nothing in it. So what do they want to say here? Like, what was there? Here there was a reason. With Yaakov he had a reason. So he says to him - so Rav Nachman says to him, But it is written in the book of Yechezkel, this is also written, it is written in Yechezkel - Yechezkel prophesied many prophecies - chapter 33, chapter 37, verse 13. It is written with Yechezkel the prophet: 'And you shall know that I am Hashem, when I open your graves.' He said to him: so didn't you know that the Holy One, blessed be He...? He said to him: if so, you are alive and whole - come on, get up, start walking around. So he said to him: the Holy One, blessed be He, in the future to come,

51:38 the Holy One, blessed be He, is the one who will open the grave, when the Holy One, blessed be He, decides to bring us out, and the Holy One, blessed be He, will bring us out: 'And you shall know that I am Hashem, when I open your graves.' And because you now think that I can get up - and you don't know that the Holy One, blessed be He, has not yet raised me and has not yet hastened my standing up; so how do you want me to get up? So what you don't know... So therefore from here we see that whoever lived and survived in the grave and held himself together and was whole - and all the tzaddikim who are called whole - it is because there was no jealousy in them, that they were never lacking.

52:07 For jealousy is actually the root of all the lacks and all the problems and all the troubles and all the disturbance, and everything Pharaoh had: that he was jealous of the Holy One, blessed be He, that he wanted to be it himself, and he wanted to be 'My Nile is mine and I made myself', that he would not agree to accept any authority. So because he was full, entirely, of jealousy, and of a point of selfishness, and of such pride, he could never receive the Beis that Moshe Rabbeinu came with - Moshe Rabbeinu came with the blessing, for as soon as he came, he received the letter from Bisya; so since this Beis flowed to him, actually he could not defeat him, for he defeated him - Moshe Rabbeinu already defeated him - for with Moshe Rabbeinu there was 'and you shall speak of them',

52:45 and Pharaoh had nothing to speak with, he could not speak. So therefore Moshe Rabbeinu said, 'When I go out of the city I will spread out my hands' - for he already wanted to go out to pray, when they already go out of Egypt, for it was full of idol worship and everyone there is full of impurity, in filth, so it was impossible to pray; so when they go out of Egypt it is possible to turn all of Egypt into prayer, so that, as it were, the Jewish people could pray; as long as they are in Egypt they cannot pray, and when they go out of Egypt it is impossible to make a prayer - as if they could not pray because of this.

53:14 So now I will just put it briefly for you. And this is 'And your beginning was small'. And now you will see what 'and your end will greatly flourish' is. Here. 'And your beginning was small.' 'Vehayah' - 'your beginning' - which is also Rabbi Shimshon, the Maharash of Ostropoli - but these are also beautiful things, on Mordechai and Esther, on 'Bas Avichayil' and Mordechai, on the letters.

53:41 'And your beginning was small,' so 'and your end' - look, this is the most moving. 'Your end' - these are secrets of the Torah, wonderful things. So we said, this is written in Iyov, chapter 8, verse seven: 'And your beginning was small' - 'Vehayah' is the Name Havayah, blessed be He, which is reversed from its order, which is not in order, 'And your beginning was small.' The Name Havayah, blessed be He, now - in exile we see the Name Havayah, and in the future to come, 'on that day Hashem will be One and His Name One' - it will be; His Name will be 'Hashem is One and His Name is One'.

54:15 So we see that now this is a number that is still small compared to the number that will be in the future to come. The number that will be in the future to come will be a bigger number - 'will greatly flourish'. For there is a secret in the Torah: why is it written 'forty he shall strike him', 'by number', and 'he shall not add'? Which the Gemara in Tractate Makkos expounds, on page 22: the Gemara discusses the number - why 'forty he shall strike him' by number - and 'how foolish are people', [unclear] - that they did not stand before the Sages, Torah scholars; and the Torah said 'forty he shall strike him', and the Sages came and said - to reduce one from the number, thirty-nine, that it should be by number; an exposition of the word 'by number'.

54:48 For after all there is 'by number', so they expound the word 'by number'. When they would give the lashes, they say 'by number' - they count the times; there the Gemara says whom they take: that they be Sages, who know how to count. If Sages are not needed, then why is it necessary to take Sages - anyone can count, what for? Now the Gemara discusses this, to see. So they say 'by number', to see - the meaning is that there is a secret in the number. If the number itself stands without anything, then it has no value, for the number needs to come before something.

55:14 As much as the number rises, as much as the number rises, we know there is increase, right? Now there is increase; now, for example, I say Beis - this is increase, for increase already begins from Beis; from Aleph it is not increase. When the Torah - it is written 'Bereishis'; it is written 'Bereishis' with a Beis - this is increase, for Beis already becomes [unclear]; Reish is 200, this is times two; it already becomes 'times', Beis, Reish, right? Kaf - 'barach'; the root of 'berachah', blessing, is double, multiples, as we explained.

55:44 So that means that there was the beginning - already the beginning, when the Holy One, blessed be He, created the world: He created the world in order to do good to the creatures, that there be a revelation of blessing. This revelation of the blessing was actually in the number, what the Holy One, blessed be He, gave. The Holy One, blessed be He, gave blessing in the world, so that each one could reveal his blessing; there is one who has a bit more, there is one who has less; and the more increase there is, so actually there is more, more, more that there is in the number. But what is already made regarding increase?

56:12 From Beis increase is made; already two makes increase. It becomes even more - Reish, two hundred - so these are already multiples. Kaf is twenty; these are the letters that have the most doubling. Beis, Reish and Kaf - all the rest do not have it. Beis is two, Reish is a multiple in the hundreds, and Kaf in the tens. So we also have the root - units, hundreds and tens - of 'barach'. Now, 'And your beginning was small': that the Holy One, blessed be He, created the world, He gave blessing, but we see that the blessing - actually people sinned and went bad, and it became narrow in the world, because Adam HaRishon sinned, and then it became 'a beginning that was small'.

56:49 The sin of Adam HaRishon brought it about that it became narrow in the world, and death came into the world, and narrowness, and destruction, and exile, and a blemish in the letters of the Name Havayah, blessed be He. 'And your beginning was small' - [unclear] - 'and your beginning was small'. But 'and your end will greatly flourish' - for in the future to come, when King Mashiach comes, then the whole world will already be all blossoming; 'and your end will greatly flourish' - already everyone will see the revelation of the kingship of the Holy One, blessed be He; everyone will see the light that the Holy One, blessed be He, created; everyone will see the sweetness that is in every Jew, the beauty that is in each and every one, the splendor and grace that is in every Jew. Suddenly we will see what there is in the end.

57:32 In the end we will see that he 'will greatly flourish' - that not only will he be in splendor, at his level, on the contrary, he will also rise, rise, rise, with more dignity, with more strength. And then actually 'Yah' - we make 'Yihyeh'. What do we have in 'Yihyeh'? 'Yihyeh' - its gematria is how much? 30. 30. What is 30? This? This is Lamed. The Lamed joins to the 'Lev', the heart, and then it becomes 'before the eyes of all Israel', the end of the whole Torah.

57:58 What we expounded at the beginning. Yehudah is also 30. Yehudah is also 30, right. Which is the root of Judaism, for this is why we are called Yehudim, Jews. And then a new song is made, 'the redeemed praised', and this is 'and the children shall return to their border'. That's it - this was roughly, more or less, the interesting part. The wonders of the holy Torah. Are these wonders? Yes, these are the wonders of the Torah. What is it?

58:29 Through the Beis - this is drawing-down, this is the blessing. That is what I explained. How? Esav hated Yaakov because Esav wanted to take all the blessing, that he would be 'your end will greatly flourish'. Esav wanted that with him it would be 'will greatly flourish'. Now we see that there is flourishing and success among the non-Jews. But we know that the tradition is that 'your end will greatly flourish' is with us, with the Jewish people, not with Yaakov Avinu. Therefore the verse was actually said about Iyov.

58:59 I am only expounding it about us. It is all in the exposition of the Torah. The plain meaning of the verse was actually said about Iyov: everything you go through and your pain, everything they said to him - that is 'your beginning was small'. But 'and your end will greatly flourish' - that already the announcement is that he will reach happiness and everything that Iyov would have - that is what will come to Iyov. But right now we are actually talking about something else entirely. We are talking entirely about the Tikkun, the repair, and about the beginning from the beginning. 'And your beginning was small' - everything that Yaakov had, for the beauty of Yaakov is like the beauty of the first Adam, the face of Yaakov; and let's look in the Tikkunei Zohar, in Tikkun 66.

59:31 Look at the connection between Adam HaRishon and Yaakov. Esav did not abolish any jealousy. Yaakov was not jealous of Esav; Esav is jealous of Yaakov - to this day he is jealous of him, for we have two worlds: we inherit this world and we also inherit the World to Come. But Yaakov Avinu had nothing in Esav; we today have the jealousy, as if, as if, Heaven forbid - as if we, to this day, see, as it were, this seed - that as if, if it is good for them, or a Jew is jealous of some non-Jew - that is, as it were, the meaning of what I said, Heaven forbid, I mean.

1:00:05 As if Yaakov is jealous of Esav - I am saying it, as it were, by a euphemism - as if we suddenly see non-Jews and say: look what houses they have, what wealth they have, what cars, what this - this is drawn, as it were, from the aspect of Yaakov being jealous of Esav, as it were, I am speaking. Not in the sense that Yaakov was jealous of Esav, but in the sense of what we are. For the moment you are jealous of some non-Jew, or of some idol-worshipper, or of something they have, there is, in some aspect - but we know that 'your end will greatly flourish' is with us.

1:00:30 Therefore one should not be jealous, Heaven forbid. Certainly not; that is the meaning - that there not be, Heaven forbid, even such a thing; for we know that 'your end will greatly flourish' is with us, and not with them, like, not anything. OK, yes, [unclear]. - Doesn't any person want to remain whole after death too? He [unclear] and wanted to remain whole, but it doesn't work out, he can't remain whole. - Right. So because of this, because of this it is written in Tractate Kesubos, page 103, side b, as it tells about Rabbeinu HaKadosh, that he would come from Heaven on Erev Shabbos.

1:01:03 He would appear to his family, to the children, to the family; he would come to them on Erev Shabbos and make Kiddush for them. The Gemara says there: one who died on Erev Shabbos - it is a good sign for him. A person who died on Erev Shabbos - it is a good sign for him. Our master the Arizal, in Shaar HaGilgulim, in Introduction 23, writes - what is the meaning, what does he write there? That a person who passes away after five hours of the day is saved from the beating of the grave. Saved from the beating of the grave; the beating of the grave is actually a kindness: they take hold of the dead person, they deepen the pit for him, and they lash him, until actually almost nothing remains of his flesh.

1:01:36 And the moment a person is embalmed and buried in a coffin, like the embalmed ones of the Egyptians - actually they, as it were, said that there would be no separation of theirs, of the soul and the body, and they embalmed them. But they do not know that there must be a decay of the body. Even though they did not know this, it is as if he stopped it exactly. And therefore with us it is exactly the opposite. With us it is exactly for kindness: that when there is actually the beating, if a person is saved from it, you are saved from it.

1:02:02 But if a person - therefore this is 'one who died on Erev Shabbos, it is a good sign for him'. Our master the Arizal explained that the meaning is that he will not go through the beating of the grave, and because of this he will not need to go through all of that. What does it mean? The numbers already appear in Sefer Yetzirah; that is the source of this.

1:02:28 Sefer Yetzirah is the source of this - that is Avraham Avinu. That already every letter has a value standing behind it. To this day, the secret of the letters themselves, in general, the whole secret of the letters and all the numbers of the letters - our master the Gaon of Vilna said that whoever belittles the secret of gematria will give a reckoning for it. And in the secret of gematria actually we [unclear], for all gematria is actually secrets, it is codes, that appear in all things, appear in the Shas, appear in the Midrashim of the Sages, appear in the Midrashim, appear in Kabbalah, appear in the Zohar, appear in the writings of our master the Arizal, appear a great deal in the writings of the Maharash of Ostropoli.

1:03:02 There is almost no one among us who does not use them. It is a great means. And our master the Gaon of Vilna said that everyone who belittled the value of gematria will give a reckoning for it. Therefore there is a great virtue in it. Therefore I just want to sum up a small and simple thing, small and simple, only maybe a little, a little bit, so that people maybe more - to enter more into the heart and more understanding of the things. 'Your beginning was small (mitz'ar)' - if a person reflects on this - I am simplifying it a bit more, something more like this, so there will be something for the heart.

1:03:33 There is something beautiful from the Baal HaSulam, may his merit protect us. His wife once said to him, 'How is it that you don't have many chassidim?' Many chassidim. The Baal HaSulam did not have many chassidim; he had a few students - he wrote the wrote the Sulam - a few chassidim. So he said to her, 'Look,' 'I will tell you.' She said to him, 'There are many Rebbes who have many students, and many Admorim who have many students, and you don't have many.'

1:03:59 So he said, 'I will tell you the truth: the Holy One, blessed be He, also doesn't have many students.' So he said, the Holy One, blessed be He, also doesn't have many students. Meaning, there is a Rebbe who has ten thousand chassidim, and out of the ten thousand chassidim, it is so that he will have some two worthy ones, when he will make something of them. He said, 'With me, those two that he has are already here.' That is the Baal HaSulam, like that - somewhat deep things.

1:04:25 The Baal HaSulam did not explain the whole Zohar. So the Matok MiDvash is worth learning, because it is a commentary on the whole Zohar. There are many approaches according to the commentaries. The writings of the Ramchal, the Gra, all kinds of different commentaries - to understand the approaches and the opinions are things different from one another. That is why we explained to people that whoever wants to learn the hidden part should learn with the Leshem, which is the view of the Chazon Ish, who said that whoever does not learn Kabbalah according to the Leshem should not learn it - or the writings of the Ramban, for in the Ramban, Rabbi Moshe ben Nachman, a great many of the hidden secrets of Kabbalah are already concealed, the writings of our teacher, the holy Rashash - all these things, which are really the secret and the depths,

1:04:58 to truly understand the path of [unclear], and the revealed - all these things. But what I come to say is that a Jew stands at a point of trouble. 'Your beginning was small.' That he stands really at a breaking point, a point of trouble. That he too - I am saying - is even in a state where he thinks he can do everything and he is the doer. Even if he is also in a bad material state in his life, or he is in a good material state, as to his spiritual state.

1:05:25 He thinks he is something, he thinks he is strong, he can lift lots of tractors here, he thinks he is a mighty man. He thinks he has a lot of power to do things. He thinks he can do it, he thinks it is by his own strength. So right now he is at this point of the yud that I explained, which is found in Pharaoh. This inner yud of Pharaoh. And then - 'your beginning was small.' You are in distress, you are in a place - but in the end, 'your end will greatly flourish.'

1:05:53 Because in the end you also fall in the laws of blessings. We explained the connection to the laws of blessings at the beginning. Because in the end he also does not bless the Holy One, blessed be He, because he thinks everything is his. That is why there is the dispute the Gemara speaks of: here, before the blessing; here, after the blessing, on page 35 in Tractate Berachos. It said to him, here, before the blessing; here, after the blessing. Here, 'the earth and its fullness are Hashem's,' and then there is a difficulty: 'and He gave the earth to mankind.' So there is no difficulty: here, before the blessing; here, after the blessing. Before the blessing, 'the earth and its fullness are Hashem's' - it belongs to the Holy One, blessed be He.

1:06:20 And after the blessing, 'He gave the earth to mankind.' So where in fact was Pharaoh? In the state of before the blessing, he does not want to bless. He is not after the blessing, he is before the blessing. Why would he need to bless? He thinks, 'My Nile is mine, and I made myself.' So where is he? Before the blessing. So he is not blessed. Because when he is in pride and all that, then he is before the blessing. But when a person is in lowliness and humility, then 'He gave the earth to mankind.' Then he will be able to receive the blessing.

1:06:48 Do we understand? So all this trouble is only because of this. And because a person in fact pours out his heart before his Maker and speaks to Hashem, blessed be He, as a son speaks to his father - speaks to Hashem and cries out to Heaven, tells the Holy One, blessed be He, all that is in his heart that he should ask for the Jewish people, ask the Holy One, blessed be He, about everything he is going through whatever he manages to say - be he a simple Jew, a good Jew - let him pray to Hashem, let him say, 'Master of the world, You hear me, You know what is good for me, You know what is good for me, I don't know what is good for me, I don't know what to do,

1:07:20 I don't know how to do it, Master of the world' - let him turn to the Holy One, blessed be He, in words very, very, very simple. These simple words in fact bring about - every time a Jew stands before his Maker, whether in the Amidah prayer or in blessings - each time, the intention toward Heaven is called a drawing-down. At that moment, the action that is done according to the secret, it becomes a drawing-down, it is called a drawing-down. There are male waters and female waters (mayin duchrin, mayin nukvin): male waters - the influx, meaning rain; and female waters - that is the earth, the ground that receives them.

1:07:52 When we come to the point of influx, it is like when we pray, 'Master of the world, bring down rain.' Meaning, bring down rain so that there will now be abundance, there will be produce, the land will give its produce, it will give fruit. Now, when you do not pray to the Holy One, blessed be He, it is as if you don't want rain to fall. When you come to pray to the Holy One, blessed be He, and you ask of the One who created the heavens and the earth, and you are truthful, you stand at this point of truth, because He is the truth, you tell your Creator all that is in your heart, everything you are going through, and you tell Him, and you think about your purpose, and you go off alone with Him, and you tell Him, and you think - all these things you do toward Heaven -

1:08:34 this is called a drawing-down. So then you merit to be 'and He gave the earth to mankind.' So when are we, already? After the blessing. And when a person comes to be after the blessing, then what happens to the letter beis? The letter beis is at his right. And when the letter beis is at your right and you are at its left, you are blessed from it. But if you are before the beis, you are not blessed. That is why alef is before the beis.

1:08:59 So alef is called 'arur', cursed. So it is before the beis, and does whatever is before the beis merit to come into the blessing at all? So alef - no. So what did the Holy One, blessed be He, do? 'Your beginning was small' - He took the alef, 'and your end will greatly flourish' - and with it He opened the Ten Commandments. 'Your beginning was small' - at first I did not open with you, I put you aside. 'Your beginning was small, and your end will greatly flourish.' And then the Holy One, blessed be He, gave.

1:09:25 'Your beginning was small' - at first the alef does not appear, but in the time to come, in the redemption - now it is golah, exile, and an alef is added, it will be geulah, redemption, and then 'your end will greatly flourish.' This will already be said of us on the day of the complete redemption. That is why it is called 'your end will greatly flourish.' Up to here. Good, let's hope this [unclear]. 'And your end will greatly flourish.' We find - we have four elements: fire, ruach, spirit, water, dust.

1:09:53 Now, Avraham Avinu is called dust, right? Yitzchak Avinu is called - the self-sacrifice of Yitzchak Avinu. What is the self-sacrifice of Yitzchak? Where will it be? If dust is Avraham Avinu, then Yitzchak is exactly fire. Yitzchak is fire, and Yaakov Avinu - what? Ruach, spirit. That is the strength and might of Yaakov Avinu, his ruach hakodesh, his holy spirit, Yaakov Avinu drawing it down to all the names of Israel - and we are left with the element of water.

1:10:23 - Moshe, Moshe. - Exactly, Moshe Rabbeinu - 'for I drew him from the water.' That is Moshe Rabbeinu. Moshe Rabbeinu is 'from the water I drew him.' And this is 'and returns' - what Shlomo says in Koheles: 'And the dust returns to the earth as it was.' 'And the dust returns to the earth as it was' - this means Avraham Avinu. 'And the dust returns,' 'and the dust returns' - who is the dust? It is Avraham Avinu. 'And the dust returns to the earth as it was' - the dust will return to the earth as it was, because only Avraham Avinu merited to nullify himself.

1:10:56 Avraham Avinu merited the self-nullification of 'dust and ashes'; he really was like that. So of whom was 'dust and ashes' said in his lifetime? It is Avraham Avinu. So what did Avraham Avinu fulfill? 'And the dust returns to the earth as it was.' And then the spirit - where does it go? 'It returns to G-d who gave it.' It returns to whom? To Yaakov Avinu. The Holy One, blessed be He, gave Yaakov Avinu ruach, spirit. When did Yaakov Avinu merit the drawing-down?

1:11:21 When he had to [unclear] the Jewish people. When Yaakov Avinu came to Egypt, the redemption of Israel begins to start to come out and to blossom. So Yaakov Avinu begins to go out; he is in brokenness and the holy spirit departed from him, and he had learned with Yosef before his going into the pit - the eglah arufah. He learned the law of the eglah arufah, he learned with Yosef HaTzaddik. When he learned the eglah arufah with him - in fact, when the spirit departs from a person, one has to take a calf to a 'harsh valley' to slaughter it. When is this done?

1:11:50 When 'the spirit returns to G-d who gave it' - when 'the spirit returns to G-d who gave it' there is a passing. Right? So when do we say 'and the dust returns to the earth as it was' - then in fact this aspect of Yaakov Avinu comes back. Yaakov Avinu in fact rectifies - that there is a tikkun, that this spirit - in fact this is the secret that Yaakov learned with Yosef the law of the eglah arufah: it is in fact a tikkun of the spirit that the Holy One, blessed be He, gave him spirit, which is done through the drawing-down of the vav of 'And I will remember My covenant with Yaakov.'

1:12:19 That is why Yaakov Avinu drew it down to Yosef HaTzaddik, Yosef HaTzaddik drew it down to Moshe Rabbeinu, and this is 'the sea saw and fled.' What did it see that it fled? The coffin of Yosef it saw - they saw the coffin of Yosef HaTzaddik. And the coffin of Yosef HaTzaddik - this was because of the covenant, that the covenant was kept by Yosef HaTzaddik, that Yosef HaTzaddik guarded the holy covenant; that is why he is called the Tzaddik - 'whoever guards the covenant', as the Zohar writes in Parshas Noach, the Zohar writes about the beginning, the Zohar says: 'whoever guards the covenant is called holy, is called a tzaddik' - all that is praised; and that is why Noach is called 'a righteous man' - from a generation of idol worshippers, robbers, men of violence, and those unbridled in lewdness and adultery.

1:12:56 So because Yosef HaTzaddik, when he merited guarding the covenant, and he was holy and was pure - Yosef HaTzaddik was in Egypt, he was in the Nile, in the river there. And that is why Serach the daughter of Asher revived the spirit of Yaakov, 'and the spirit of Yaakov revived,' it is written, 'and the spirit of Yaakov revived' - the secret of Yaakov Avinu, that this spirit came alive inside the spirit of Yaakov Avinu, that Yaakov Avinu - 'and the spirit of Yaakov revived', So he was in fact drawn out, in fact, from the Nile, that they drew Yosef HaTzaddik out of the Nile - this spirit of Yaakov Avinu, because Yosef in fact was entirely - 'These are the generations of Yaakov: Yosef.'

1:13:33 That is, this spirit was in Yosef; Yosef drew it from Yaakov Avinu, and Yosef was inside the Nile, he was inside the water, inside the Nile, inside the water. And who was in the Nile? Moshe Rabbeinu. That is, at the beginning of the redemption, 'your beginning was small' - this is Moshe Rabbeinu, who came into the Nile, into the river. 'And your end will greatly flourish' - this is that they drew Yosef out of the Nile.

1:14:00 They drew Yosef out of the Nile, they find him, and then he goes out - 'and your end will greatly flourish,' that your end will bring you greatness. And that is why the greatest and most glorious funeral there ever was, was that of Yaakov Avinu. Yaakov Avinu had the glory and the greatest kingship. That is why one must look at the matter of the firstborn, that the firstborn, who is a firstborn - spits in a person's eye, can [unclear] him a cure for the eyes. So in fact Yaakov Avinu drew down this blessing, drew it down: 'and the dust returns to the earth as it was' - this is Yaakov, this is Avraham Avinu.

1:14:32 'And the spirit returns to G-d who gave it' - this is the Holy One, blessed be He: that the spirit returned to Him, to the Holy One, blessed be He, and then the Holy One, blessed be He, gave this spirit into Yaakov, when Serach the daughter of Asher revived him. And so it is written, 'and the spirit of Yaakov revived.' And so there remained for him a song - Serach the daughter of Asher - there remained for him 'Yosef is still alive, Yosef is still alive.' He told him that Yosef is alive, and then this spirit in fact came alive in Yaakov Avinu. And this spirit passed to Yosef, and Yosef was in the Nile, and that is why 'I drew him from the water' - this is the merit of Moshe Rabbeinu.

1:15:01 And then in fact we see that Avraham, Yitzchak, Yaakov and Moshe in fact drew down this completeness. And that is why we will see again that Yosef, Yaakov and Yitzchak - their initials add up to the number of lamed. Thirty: the yud of Yosef, the yud of Yaakov and the yud of Yitzchak - their yud too, the yud of Yosef, the yud of Yaakov and the yud of Yitzchak. And Tractate Sotah, on page [unclear], the Gemara says that whoever sets his eyes on what he does not have - then both what he has and what he does not have are not given to him.

1:15:39 Now, Yosef HaTzaddik merited to guard his eyes, that he did not set his eyes on what was not his; so in fact the sin of the snake was rectified - the sin of the filth of the snake. The primordial snake cast filth into the world, in that he set his eyes on Chavah. When he set his eyes on Chavah, he set his eyes on what was not his. So even what he had was not given to him. So in fact he went and was nullified from the world. This is the flaw of the eyes, which is the root of all evils: forbidden sights, all the forbidden sights, all the forbidden things - a person is in the depths, it is the great abyss, it is 'her feet go down to death,' what King Shlomo writes at the end of chapter 4 in Mishlei, that he writes in chapter 5: 'her feet go down to death' - which is the last nun, from which it is impossible to rise,

1:16:19 from which it is impossible to rise, from there. And then Yosef HaTzaddik - in the first yud of Yosef, which he rectified - this is the hint to the tikkun of the eyes, the tikkun of the eyes, which is the tikkun of thought, which is chochmah, wisdom. This is the yud that Avraham Avinu rectified, with Sarai - Avraham and Sarai - that she was Sarai, and then her name was called Sarah. And then this yud passed to Hoshea: 'and Hashem called Hoshea bin Nun Yehoshua.' So Yehoshua brought the Jewish people into the Land of Israel. So 'and your beginning was small, and your end will greatly flourish' - this is the entry of the Jewish people into the Land of Israel through Yehoshua - that this yud at first was 'small,' with Sarai.

1:16:57 'Your beginning was small, and your end will greatly flourish.' In the end they took this yud and put it with Hoshea bin Nun - 'and he called his name Yehoshua' - and Yehoshua brings them into the Land of Israel. That the Jewish people finally merit entering the Land of Israel - 'and your end will greatly flourish' - so it goes hop! There is a great ascent. We said that Yosef - this is the matter of setting the eyes: he did not set his eyes on what was not his - he did not come to his master's wife, so he was not an adulterer, so he did not lack heart.

1:17:22 So since he was not 'one who commits adultery with a woman lacks heart,' he drew down the lamed. I am putting the lamed aside. We have the yud of Yitzchak, we have the yud of Yaakov Avinu, their yud - of Yosef, of Yitzchak and of Yaakov. How - One moment, one second. The yud of Yosef, the yud of Yitzchak and the yud of Yaakov Avinu. Each of them was tested with trials, and each one in fact guarded himself and was tested and did not set his eyes on what was not his, and so on.

1:17:57 All these yuds were in fact drawn down, and from them this letter lamed was made. This lamed in fact stands and hangs. This lamed stands and hangs, and we know that in fact we spoke about how the beis is three vavs. The beis is three vavs: a first vav, a middle vav and a last vav, a lower vav, an upper vav, a middle vav and a lower vav. These vavs - each vav is called a drawing-down. There were three drawings-down in the world.

1:18:25 The first drawing-down - the First Temple. The second drawing-down is the Second Temple. The third drawing-down is the Third Temple, the Third Beis HaMikdash. These are three drawings-down: the First Temple, the Second Temple and the Third Temple. These three drawings-down are in fact carried in the letter beis, and that is why it is called bracha, blessing, and that is why it is called 'House of Yaakov, come and let us walk in the light of Hashem.' [unclear]. We walk in the house. With us, the Jewish people, it is a house. We have a house. To go to the house. Ours, for its generations.

1:18:50 We have a dwelling. We have a drawing-down. The non-Jews have no house. They have no house to go to. They are not going anywhere. They go to [unclear]. They have nowhere to go. We have a house. We have a royal house. A house of redemption. This in fact is 'House of Yaakov, come and let us walk.' To Yaakov Avinu - Yaakov Avinu built a house. Yaakov Avinu built a house; this is 'House of Yaakov, come and let us walk.' This house of Yaakov is in fact all of life, [unclear]. Which we explained is chai, which is three vavs - chai, chai, chai.

1:19:18 That is sixteen - six and six more and six more, that is chai. It adds up to the number eighteen. This eighteen is in fact called 'Yosef is still alive (chai),' which she revealed to him - Yosef in Egypt, that he received it from him. From Yosef - through which 'the spirit of Yaakov revived' - he drew down this vitality. And then this house is the Third Beis HaMikdash. So in fact the lamed - it too has three vavs. The lamed has a vav, a vav, a vav... a first vav, a middle vav, a vav below. The beis is a vav above, a middle vav, a vav below. These are letters that join together.

1:19:49 [unclear] - beis and lamed; beis and lamed are two letters that have above, in the middle and below; above, in the middle and below. These are the only letters that have above, in the middle and below. Above, in the middle and below. That is why 'one who commits adultery with a woman lacks heart,' because one who commits adultery with a woman is missing the lamed and he is missing the beis, and in fact he has no lev, no heart.

1:20:13 He cannot in fact build the Beis HaMikdash. So King Shlomo - for this lamed passed from David, after that it passed through all the generations, until it in fact reached Shlomo, which was to Moshe, and then in fact Moshe Rabbeinu in fact drew it down in his prayer, he prayed the prayer to the Holy One, blessed be He. This prayer had to enter a place. Where did it enter? Into the Beis HaMikdash. For 'My house shall be called a house of prayer for all the peoples.'

1:20:41 'For all the peoples it shall be called' - the house of prayer to the Holy One, blessed be He, shall be called for all the peoples. So the mistake of Nevuchadnetzar, that he destroyed the Beis HaMikdash. Nevuchadnetzar destroyed the Beis HaMikdash; he destroyed the place where all the prayers gather. The Beis HaMikdash is a place where all the prayers gather, in the Beis HaMikdash. Nevuchadnetzar came and laid a hand on the Beis HaMikdash. This is because - the Book of Daniel tells the dream that he dreamed. He dreams a dream, and here in the verse - here, in the last verse of chapter 4, see what he writes.

1:21:13 Now, he dreamed a dream in which he sees that his kingdom is about to go, he has no more kingdom, they are now going to cut down his kingdom, until he understands that the Holy One, blessed be He, is the One who created the heavens and the earth and everything. Now he called them Belteshatzar - Belteshatzar he called; there were the names Belteshatzar. Do you know who Belteshatzar was? Right. Belteshatzar, Meishach, there was Meishach, Belteshatzar and Aved-Nego.

1:21:40 Aved-Nego - who was that, corresponding to whom? - Azaryah. - Azaryah, nice. And who is the third? Shadrach. Shadrach - who was Shadrach? - Chananyah. - Chananyah. Nice. Daniel, Mishael, Chananyah and Azaryah. Each one - Belteshatzar, Meishach, Aved-Nego - he called each of them by names. Aved-Nego is after the name of his idol, may its name be erased - Nevuchadnetzar... Now he dreamed a dream. He dreamed a dream: 'The tree that you saw, which grew and became strong, whose height reached to the heavens and whose sight reached all the earth' - he saw now - 'whose leaves were fair and whose fruit abundant, and food for all in it' - he saw a great, tall tree, that everyone shelters under this tree.

1:22:18 He looks and they saw fowl and birds, and everyone shelters under this tree - 'and in its branches dwelt the birds of the heavens.' And then in fact he sees - Daniel says to him: 'It is you, O king, who have grown and become strong; your greatness has grown and reached the heavens, and your dominion to the end of the earth' - your kingdom, all that you reigned over, all that you rule, the whole kingdom of Nevuchadnetzar. He did not understand, in fact, that his kingdom - that he was king from the end of the world, he ruled the most terrible kingdom, he was great and he was strong - he was not great, he was small; but all this, his kingdom in fact melted away because of his pride, only because of his pride.

1:22:53 And then: 'And whereas the king saw a watcher and a holy one coming down from heaven and saying, Hew down the tree and destroy it' - and suddenly he heard an angel telling him, as in prophecy, he heard an angel saying to uproot this tree - 'Hew down the tree and destroy it, but leave the stump of its roots in the earth, and with a band of iron' - he said, 'Seize him, this man' - as if it means himself, Nevuchadnetzar - 'of iron and brass, in the grass of the field, and let him be wet with the dew of heaven, and with the beasts of the field be his portion' - here is the curse: they curse him from Heaven that he will be like the beast of the field; let him be with the beast of the field -

1:23:23 'his portion with the beasts of the field' - his portion, 'until seven times pass over him' - until seven periods pass over him, seven years pass over him; only after these seven years will he be able to return to himself, Nevuchadnetzar. And all this was because he was arrogant, and he was always closed up within himself, and he thought that he - all of Bavel is his kingdom. The army of Nevuchadnetzar - they were cruel, and he would slaughter people, because of what he did to Hiram king of Tyre - every day he [unclear] an olive's bulk from him.

1:23:52 All that he was - such a [unclear] and mighty man, and all his power - all this he lost. And all this, what happened to him - that he also, we said that he was - what the Maharal of Prague says - that he was of the seed of King Shlomo, that he came from the descendants of the Queen of Sheba - from the match with the Queen of Sheba came Nevuchadnetzar, who laid a hand on the Beis HaMikdash, destroyed the Beis HaMikdash, wrecked the house of prayer, wrecked the house of prayer. The house of prayer was in fact a drawing-down of the letter lamed - the First Beis HaMikdash.

1:24:19 I am speaking of the first: the First Beis HaMikdash is the letter lamed, in fact; [unclear] from above to below - this is the vav of the lamed, above. And after that the middle vav, which is spread like this under the upper vav - this corresponds to the Second Temple, which already stood to be destroyed, it was already toward its end. It was nearing its end. And the Third Temple is a house that will in fact be below, when we are already on the lowest level - it is built like the lamed, that it will be really, really - when we are really down below here, it will begin to be built for us, out of the Beis HaMikdash, out of lowliness, out of the distress, out of poverty. And then we join the lower point to the upper point. Because 'your beginning was small' is the upper point, where everything began, but after that it became narrow from this - that the Beis HaMikdash was destroyed; 'and your end will greatly flourish' means in fact that everything will be overturned and the Third Beis HaMikdash will be built for us. And all this in fact drew down for us - all of this, everything that unfolded - it was all with Moshe Rabbeinu,

1:25:19 who in fact received the mem of Moshe, which is 'I drew him from the water,' and the beis split - that it became a beis, so in fact it became a mem, and then it became 'and you shall speak of them' (bam). All this is 'and you shall speak of them.' This - it is not I who says it, it is the Megaleh Amukos; look at Parshas Va'eschanan, ofan 166 - so the Megaleh Amukos writes there. Explicitly: that whenever this beis splits, it becomes a mem afterwards. From this beis it turns into a mem, which in fact means the redemption will come.

1:25:48 And that's it. That is, all this is in fact done only through a Jew speaking to the Holy One, blessed be He. See what actions, what things! A Jew prays to his Maker. He does not know at all what he is doing. He prays, speaks to the Holy One, blessed be He, prays, lifts his eyes to Heaven - and see what comes out of it. And that's it - and then there is redemption. Then the Holy One, blessed be He, redeems the Jewish people. All this is in fact done only through such simple words - that a Jew needs to pray to Heaven, to the Holy One, blessed be He, that He will hear his prayer.

1:26:15 [unclear] the Master of the heavens and the earth, that in the merit of the words of Torah and the Torah shiur, the Holy One, blessed be He, will grant us blessing and success, [unclear], and to merit speaking to Hashem from the point of our heart - for this is the thing, this is the purpose, and this is what the Holy One, blessed be He, wants: that each one speak from the point of his heart and pour out his heart before his Maker, and tell the Holy One, blessed be He, everything he is going through and everything he has - which is in fact the intention of prayer, and everything.

1:26:42 That is all we learned. Good, may it be the will that the Holy One, blessed be He, grant us this, and may we merit [unclear] in our days, amen and amen.