הצטרפו לשידור החי של שיעור תורה והדלקת נר חנוכה - הרב הגאון הינוקא

2:47 He said to him: what do you mean? He said to him: good morning, Eliyahu. He gave everything, it's all a fixed game. Neriya said: Heaven forbid, there's no 'fixed' with G-d. G-d decides, Hashem is G-d. He asks: Pesach - I understand why it's called Pesach. Purim, I also understand - the name 'pur'. Sukkos, I understand. Shavuos - seven weeks.

3:14 I understand all the festivals, Shavuos, Pesach, Sukkos, I understand everything. Says the Rebbe: so far. But Chanukah, guys, think for ten seconds. Chanukah - why is it called Chanukah? Because 'chanu b'kaf-heh' - they rested on the 25th. Excuse me, since when is a festival of the year called by its date? We've never seen any date in the year that was named after its date - 'they rested on the 25th'. Excuse me, you have no such thing in the year.

3:41 Says the Rebbe: I'll explain the depth to you so you understand. The Rav says like this: the matter of 'chanu', friends, the matter of 'chanu b'kaf-heh'. It's not 'they rested on the date of the 25th' - then it's very difficult and needs an answer. The matter that they rested on kaf-heh: they rested on kaf-heh, the letters of 'Shema Yisrael, Hashem Elokeinu, Hashem'? 'One.'

4:06 When the Jewish people understood that Hashem runs things, Hashem ran things and Hashem will run things, and that Hashem always runs things, then suddenly they saw their salvation. They saw the salvation. Neriya tells, Neriya tells: I submitted my candidacy, they told me: listen, it's a fixed game. Friends, a week passes, the night before the tender. I find myself at nine-thirty at night going to Jerusalem, to the Western Wall, finishing the whole book of Tehillim in two and a half hours.

4:36 At 10:40 I go to Har HaMenuchos, to Rav Kaduri, finish the whole book of Tehillim. At two at night I go to Rav Ovadia in Sanhedria, finish the whole book of Tehillim. How did you do it? they asked him. Bitter cold. [unclear] I came, I finished three times, [unclear] the whole book of Tehillim, all night. The next day is the tender. I arrive at the Haifa municipality, at eleven - twelve, the tender, drinking coffee, [unclear]. At eleven forty they present to [unclear], to the lady, bouquets of flowers, they tell her: mazal tov, you won.

5:06 I say: wait, eleven forty - the tender is at twelve. They told me: right, but we told you, that's how it is. Friends, at twelve I see the mayor arguing there with that same lady. What arguments! A quarter of an hour passes, they come out to them and say: [unclear], you won the tender. How? What happened here? Did you pray last night? See Hashem's salvation, see what happened here now. OK, ten minutes pass, two days pass, they send him an email - now he needs to have email.

5:31 In the email it says: Sir, 12 years of schooling. He says: now, I'm eighth grade, I don't know if I finished, go back 30 years. Friends, 30 years back. I come to the clerk there in the education department. Hello to you, Riki, please check where the file of 12 years of schooling is. They said: you didn't do it? They said: I think I did. He says: I know, I didn't even finish eighth grade. She checks, she says: listen, I have the screen here, there's a passport photo from eighth grade - is this yours? He looks: yes, 40 years back. So that's me.

5:57 She said: listen, I don't see here ninth, tenth, eleventh, twelfth, but if you studied eighth grade, you probably also finished twelfth. Yalla, go ahead, [unclear]. Take the [unclear], go ahead. To this day he is the manager of religious life, in high spirits, the education department - manager of religious life in the Haifa municipality. To understand, friends, that Hashem's salvation comes in the blink of an eye. In the coming minutes - one song, and we merit to receive with great excitement the honor of our teacher and Rabbi, the great Gaon. Friends, lots of applause.

6:24 His honor, his holiness the Rav, the G-dly one, the tzaddik and our beloved one, friends, you can clap in honor of the Rav - applause, just applause, applause... joy, joy, joy. Please, the team there, who make us happy. So there's a slight delay. There's a slight delay. Yes, guys, the city of Ashkelon, because that's how Hashem wanted it, we believe.

6:52 Yes, there are demonstrations, and all the junctions are blocked. And his holiness our teacher and Rabbi wants to enter the city, and it still hasn't been resolved there. We believe, believers the sons of believers, with Hashem's help, that we have no one to lean on except, except on our Father, our Father in Heaven. Oy, we believe, believers, and we have no one to lean on except, except on our Father in Heaven. Last song, friends.

7:30 Please, the band. The musicians, with honor. With the permission of the holy congregation, we want to welcome our soul's friend, our beloved, who brings merit to the many, the Rosh Kollel, who, thank G-d, for decades has been doing mighty work here in the city of Ashkelon, Rav Gilad - you can clap. Rav Gilad Ben-Baruch, Rosh Kollel Likutei Moharan, with honor.

12:40 - Yasher koach to Rav Daniel, who delighted us, thank G-d, with strengthening and instructive words, words of emunah that everyone needs to hear. So first of all, yasher koach to all the organizers, that truly the city of Ashkelon merited to bring the crown of Israel and its glory, to bring this Gaon, the tzaddik, friends, the prince of Torah, who, thank G-d, 'through all the earth' 'their line has gone out, and their words to the end of the world', that everyone, thank G-d, is strengthened, friends - 'from that well all the flocks drink'.

13:15 His family is Be'eri, 'from that well' - that's it, friends, really like that, all the flocks drink from there. And we, thank G-d, see, friends, what the power of Torah is. The Greeks, friends, tried 'to make them forget Your Torah' 'and to make them stray from the laws of Your will'. You know that there's a dispute, the Gemara in Tractate Shabbos, in the chapter 'Bameh Madlikin', there it brings all the discussions of Chanukah.

13:45 Why there? Why is there no Tractate Chanukah like Tractate Megillah? A well-known question. The Chasam Sofer, friends, answers, he writes that we have no Tractate Chanukah because the Hasmoneans, on one hand, did a very great thing, and they, friends, did something that is certainly against nature. Think - they started from a handful of 13 people, a very small group.

14:12 Who could even think, friends, of facing such a giant empire? It's the same thing, the same proportion, as if today 13 people got up, a few guys from the kollels joined together and decided they want to go out against the United States. How would that sound? How would that be seen, friends? Certainly, it can't be explained at all with reason and logic. But the Holy One, blessed be He, friends - Matisyahu guided them, the father, before he passed away, and told them that the Holy One, blessed be He, would do the miracle with them.

14:47 'Some with chariots and some with horses,' 'but we - the Name of Hashem our G-d we will mention.' And look, they did such - friends, what battles. And one of the battles, the first battle of the Hasmoneans, friends, against the Greeks, it was a campaign, friends. The Greeks would always sit on a high place. The headquarters was always a high place, so that if there was some revolt and they tried to come, they would detect it immediately.

15:11 So their advantage over the Jews was always that if they came, it was from a place with no chance. And when it happened, friends, and Yehudah, whom he anointed, you know, Matisyahu, before he passed away, took his son, the firstborn, Yehudah the Maccabee, told him: I anoint you with the horn of anointing oil, something that for years upon years we haven't done. You will be a kohen anointed for war.

15:39 Friends, it's rare for such a thing to happen, before some - it was already, friends, it was already, what, the end of the Second Temple? Towards the end of the Second Temple. And he anoints him, friends, and immediately the spirit of Hashem came upon him, like with Shimshon the mighty. And he strengthens them, he tells them: what difference does it make, Hashem's salvation with few or with many? It makes no difference. The Holy One, blessed be He, will do miracles with us; it's not us. [unclear] King David says: 'I pursue my enemies and overtake them,' 'and I do not turn back until they are consumed.'

16:08 But what - 'He trains my hands for battle, my fingers for war' - it's not me. And so, friends, they go out to the first battle, they climb from the bottom of the mountain, the Greeks see them. They see. They say, they tell, the Midrash says, look in Megillas Antiochus, they were sitting in tents laughing, drinking wine. Send some platoon - not even, a squad. You don't even need a platoon, and certainly not a division, and not battalions.

16:36 There's some small squad - send them against them. What is this, how many are coming? 13 horses? Friends, that day they fight with them for several hours. They kill them, they slaughter them, when they don't even know how to hold a sword. You know, the Hasmoneans are kohanim. What do they have to do with holding swords? But the Holy One, blessed be He, does such unreal things with them, that when they fight against them, friends, they kill all of them without understanding at all how they stab and what they do with the sword, while from above they watch and can't believe it.

17:09 Send another squad, what's going on here? Send another platoon. And friends, within a few hours, while the Hasmoneans don't rotate, it's battle after battle, they should be exhausted, already finished. Even if they're the ones killing, it's tiring. Friends, in a battle of a few hours, within a few hours they kill 8,600 soldiers that day. That was only the opening, that's how it started.

17:35 And it grew stronger and stronger, may His Name be praised. And still, friends, they tried to take what was not theirs. It's told there, friends, that later on they wanted - the Gemara, Tractate Bava Basra - they want to take the kingship. You are kohanim, what business do you have taking something that belongs to the tribe of Yehudah? The Holy One, blessed be He, promised King David: 'The scepter shall not depart from Yehudah, nor the lawgiver from between his feet, until Shiloh comes.'

18:02 The Holy One, blessed be He, saw this and said: look, you did a great thing, I will give you reward, but what you're trying to take, something that isn't yours - I don't show favor to anyone, no matter if they are tzaddikim on the level of the Hasmoneans, no favor. Friends, and He makes a heavenly voice heard to Herod: 'Any slave who rises up now and rebels will succeed.' And friends, he hears this several times a day, and he asks, he checks: does anyone besides me hear the heavenly voice?

18:32 No. No one hears the heavenly voice, only him. This too is unreal, friends - that he alone will rise up and start fighting and killing the Hasmoneans? What are the chances? But look, they push him from Heaven to do it, and he does it, friends, and he kills all these mighty Hasmoneans. He kills all of them. To the point that he left that one whom he wanted so much - she was beautiful - one of the Hasmoneans, and he wanted to marry her.

19:02 She, before she went up to the roof, said: There's no chance he'll come near me, even with his little finger. I'll jump off the roof, I won't marry him. But know, anyone who comes - if someone comes and says, 'I am from the house of the Hasmoneans', know that he is a liar. Because I saw, I know, he killed all the Hasmoneans. Friends, that was the end of the [unclear]. Why?

19:27 The Holy One, blessed be He, may His Name be praised, will give you what you need. The reward due to you, you will receive. If you set your eyes on what isn't yours, friends, with the Holy One, blessed be He, there is no - that's it, it doesn't matter what you did before. You need to continue on the straight path until the end. And so he killed the Sages of Israel, until he too sought teshuvah, and they told him: You extinguished the light of the world - you shall kindle the light of the world.

19:53 Friends, our holy Rebbe teaches us in Likutei Moharan. We spoke about this, that there is 'abirim', you know, tonight is called 'abundant in kindness'. Yesterday, the lighting of yesterday's candle was 'slow to anger'. Every candle has an attribute out of the 13 Attributes. Yesterday was 'slow to anger', today 'abundant in kindness'.

20:19 What is 'abirim'? What is 'slow to anger'? The Rav strengthened us in emunah. Our Rebbe writes in Torah 155, 'abirim', he writes there: sadness is a very bad trait, a contemptible trait. And where does this sadness come from? says our holy Rebbe, friends, because a person doesn't work on emunah, he has no emunah. If there is no emunah, says our Rebbe, a person lacks two powers.

20:47 What are these two powers, friends? It's called the power of growth, the power of sprouting. Two powers. What do these powers give us? Says our holy Rebbe that no matter what happens around, and whatever reason - they'll come and tell you about something that's supposed to shock you, to shake you, supposed to cause you maybe some earthquake, to throw you off balance.

21:14 Says our Rebbe: nothing, nothing at all. He has the power of growth, the power of sprouting. It's either sadness, friends, says our Rebbe, or joy - one of the two. It can't be in the middle. If you work on emunah, says our holy Rebbe, you receive these two powers, and no matter what they tell you - listen, such and such happened. The ships sank at sea. Listen, about the child such and such, the child this, the wife, his shalom bayis is a mess, friends.

21:44 He's having a hard time making a living, they fired him. Says our holy Rebbe: with the emunah that you have, emunah gives you such powers, friends, that there's no such thing as you going out and running away, now suddenly you act with some rashness, with some haste, do something too rash, hasty. You will take things in a beautiful way, in a good way. This is how the Holy One, blessed be He, wants [unclear].

22:09 He will send me salvation from another place, He will save me. Before we came here, we were at a memorial gathering. Rabbi Meir Levi was there, he gave us some words of Torah. He mentioned, friends, what is written in Megillas Esther: "And Mordechai sits at the king's gate." Come, friends - 'sits', without a vav, there is no vav there. What was Mordechai the tzaddik, friends?

22:34 He sees all around everything that is happening, he knows. "Mordechai knew all that had been done." But with him, friends, he sits - there is no change. You don't see any change in him. Why? "And he raised (omen) Hadassah," friends. He has such emunah, says our Rebbe, Moharan writes, such emunah. Nothing moves him, friends. Nothing. This is the growing power and the sprouting power, and about this Haman said, "Yet all this is worth nothing to me whenever I see Mordechai the Jew sitting at the king's gate."

23:07 How does he sit? How is he so calm? How can this be? How can it be that nothing takes him out of his tranquility? And this is the meaning, friends, of "Yaakov sought to dwell in tranquility." And what are the tzaddikim looking for? And what do they want? To dwell in tranquility - it means the level of emunah, that when you see things around you, nothing shows on him. Friends, he smiles. You smile, thank G-d. You are happy. You say thank you to the Holy One, blessed be He.

23:33 And this is really what, in the continuation of this parsha, Mikeitz - when Yaakov hears that the tribes told the man in Egypt that they have a brother, what does Yaakov say to them? "Why did you do me harm?" Why did you tell the man that you have a brother? Why did you do that? The Holy One, blessed be He, said to him: how can you say such a thing? Where is the emunah? I am busy now bringing out the light of Mashiach, I am busy now bringing you down to Egypt in an honorable way, and you say, 'Why did you do me harm?' Did you do me harm?

24:05 Your children did you harm, the tribes? It's written, friends, it's written in the Midrash. The Holy One, blessed be He, makes demands, He has demands of each one. He wants, friends, the Jewish people to believe in Him. "In righteousness you shall judge your fellow" - even the Holy One, blessed be He. Judge Him righteously. Judge the Holy One, blessed be He, favorably, friends. Judge Him favorably. Certainly, certainly, friends, this is the point that Chanukah lights up for us, this light that starts from one candle, friends. One candle and then two, and then three, until you reach the eighth night, friends, blessed be His name forever. What a light of emunah, what a light of Torah, "for a mitzvah is a candle and Torah is light."

24:45 Friends, when things go together - a person goes to Torah classes, but where is the emunah? Where is the emunah, friends? Things that are the foundation of every Jew. However much you learn, friends, however much a person does pilpul and knows Gemaras, friends - where is your emunah? The most basic thing. Today the people are thirsty, friends, to hear only these things, only the matters of emunah, friends, of bitachon, of joy, blessed be His name forever.

25:13 You know, friends, Hashem will give us, with G-d's help - one has to ask, so write the masters of Chassidus: a person should ask on the festival of Chanukah mainly, mainly for emunah. Ask the Holy One, blessed be He: give me a light of emunah, because this light, says our Rebbe, friends, is everything in life. It lets you live a good life, a happy life, a joyful life, a healthy life, blessed be His name.

25:42 So may Hashem grant us merit, friends, and bring all of us only good tidings, may He open the way for our teacher, that he arrive, with G-d's help, as quickly as possible, that we merit to hear his words. Amen, so may it be His will. - Thank you very much to the Gaon, the Rosh Kollel, Rabbi Gilad Ben Baruch, the beloved figure in the city of Ashkelon and beyond. Friends, with your clapping, we want to sing a happy song, the fifth candle of Chanukah.

26:08 Eli [unclear] is here with us, give him a hand, Eli, with honor. [unclear], the fifth candle of Chanukah, with honor. [singing] Because this is how Hashem wanted it, you won't find better; because this is how Hashem wanted it, you won't find better, you won't find better.

30:17 [singing] [unclear] ... you won't find better.

30:47 [singing] [unclear] ... Where is your clapping? Together, in honor of Hashem [unclear].

31:26 Here, a bit of strong right - what about a bit of left? [unclear] orchestra, [unclear] the holy audience, [unclear], everyone, [unclear], where, where - how beautiful.

33:33 [singing] How much fun you're having, you're dancing, you're happy, Ay, come on, My soul thirsts for You, My soul thirsts, thirsts for You, my flesh longs, longs for You ...

35:17 To be in joy - let's connect to the mitzvah. It's a great mitzvah to be in joy, to be in joy always, no matter what, a great mitzvah, to be in joy, to be in joy always.

35:50 A great mitzvah, la la la, to be in joy, to be in joy always. In joy, to be in joy always. In joy, to be in joy always. Gentlemen, let's hear your love.

37:09 We can't hear. Louder. [unclear] Louder. Show the Holy One, blessed be He, love, all of it. The Holy One, blessed be He, With G-d's help, we are moved, excited, happy toward the arrival of our teacher and Rebbe. It's a matter of minutes, with G-d's help, and we will receive the menorah that lights up the whole generation with blessings, with Torah, with fear of Heaven, with success for everyone, with G-d's help, his honor our teacher and Rebbe, the crown of our heads, the crown of Israel, the great Gaon, the Yanuka. Clap your hands, because we are moved - chills through the body.

41:45 That's not clapping, sorry. That's not clapping. Give a hand, everyone together. Thank you very much. The city of Ashkelon was chosen out of the whole globe to host the Rav. What a merit, what a merit. Friends, with your permission, thank you very much to the great musician, the great Eli [unclear], he deserves applause, for the joy he put in our hearts. Thank you very much to Eli. We welcome the Rosh Yeshiva from the city of Be'er Sheva, Rabbi Chagai Asaraf, for a few short minutes, and it's a matter of a few minutes, and with G-d's help, his honor, his holiness the Rav, shlita, the Yanuka, will come in to us, so with G-d's help - with honor, honor to the Rav.

42:20 Applause in honor of the people. - Be strong and blessed. With the permission of all the great and holy rabbis, the organizers. "Fortunate are we, how good is our portion and how pleasant is our lot." As you danced and rejoiced, I looked on like someone watching from the side, and truly "we were like dreamers," we were like dreamers, to see a righteous man, holy of holies, who connects and gathers the whole Jewish people around him, the whole Jewish people around him, with Torah and wisdom and fear of Heaven and the trait of peace and true love of Israel and pure character traits, this is truly seeing with your own eyes the beginning of the redemption.

43:15 And the Jewish people, it's true they are bashful, merciful, doers of kindness - but they are not suckers. Someone once said to me: the Jewish people are not suckers. The Jewish people see holiness, they cling to it, they see holiness, they cling to it, and you see the whole Jewish people - whoever has a little faith in Hashgachah pratis, a little emunah, not being someone on a high level, a little level in Hashgachah pratis, understands that there is a hand here, of the Holy One, blessed be He, who truly sent us, in this orphaned generation, a leader, holy and pure, a man of humility, a man of humility and a trait of peace that has no equal.

44:02 Usually wisdom doesn't go together with good character traits. That's how it usually goes. And in this holy tzaddik, the Yanuka, you see that it all goes together, the Shechinah in the work of his hands, holiness, purity and humility, good character traits, he receives every person with a pleasant face, love of Israel. And truly we merited, we merited in this generation, that the Holy One, blessed be He, sent us such a man to lead us, with G-d's help, until the coming of the righteous redeemer.

44:34 Our holy Rebbe, Rabbi Nachman, says in Likutei Moharan that the main thing is emunah. Rabbi Gilad Ben Baruch spoke before me, from our Rebbe, about emunah: the main thing is emunah, not speech and not wisdom, the main thing is emunah, and emunah is knowing how to accept everything the Holy One, blessed be He, does with love, with love and with true submission.

45:03 With your permission, I want to tell a short story, I'll tell it quickly, a story with a lot of strength in it, about the holy Baal Shem Tov, which has a tremendous message for emunah and strengthening, how much we don't understand anything of what happens in the world. It is told that there was a woman who had no children, not upon us and not upon anyone of the Jewish people, she was barren, and she saw that she was already getting older, and she tries everything and nothing works for her.

45:34 In her distress she turned to the holy one of Israel, the holy Baal Shem Tov, traveled to him and said to him: honored Rav, please, pray for me that I have a son, I'm already getting older, I have no child. And the Rav heard and was silent. It is known: if a tzaddik is silent, then he knows why he is silent. But she pressed him and said to him: Rav, bless me. And the Rav said to her: may it be His will that the Holy One, blessed be He, give you a male son.

46:02 My dear and beloved gentlemen, after nine months the tzaddik's blessing was fulfilled and she merited a son. As soon as the son was born, she said: with G-d's help, as soon as I finish nursing him, after two years, I'll take him to the holy Baal Shem Tov, so he blesses him, and to thank the tzaddik. Gentlemen, and as she said, so she did. Two years came, she traveled to Mezhibuzh, traveled to the holy Baal Shem Tov and came to him.

46:32 Looking at the Baal Shem Tov, he looks at her, she says to him: honored Rav, I came to thank you. I came to thank you. The Rav said to her, thank you very much, put his hands on her child, blessed him, and she went back on her way. My dear and beloved gentlemen, the woman arrived at her home. As soon as she arrived at her home - not upon you and not upon anyone of the Jewish people - she puts the child in bed to sleep and wakes him after half an hour, 40 minutes, and the child doesn't answer, the child doesn't respond.

47:06 I know a story like this in Be'er Sheva, that happened to a child, it's a catastrophe. A child goes up to sleep, [unclear]. And she immediately took it, began to cry, and screams and screams. Immediately she went back to the Baal Shem Tov with the child who had died. She came to him - she traveled a long journey to Mezhibuzh, and she is crying, the whole way she is crying, until she reached the tzaddik. She comes to him and says to him: honored Rav, this is the child the Rav gave me, this is the child of the Rav's blessing.

47:37 How could you do this to me? What happened to me? And the Rav is silent. The Rav is silent. And she cries and cries and cries. The tzaddik looked at her and knew that it is impossible to comfort a mother who lost her son. So he said to her: sit, my daughter, and I will tell you who your son is. My dear and beloved gentlemen, the Baal Shem Tov sits and tells this poor woman who her son was.

48:05 The Baal Shem Tov says to her: there was once a king - I'm making it very short - who had no children, and the king came and turned to everyone, that they should pray for him, and to doctors, and nothing, he doesn't manage to have a child. In his distress, he went to the Jews, said to them: I have heard about you that you are the children of Avraham, Yitzchak and Yaakov, you rule the world, you say that your G-d is the true G-d, pray for me that I have a son, and if within a few months I have no son, I will expel all of you from the kingdom.

48:41 All the Jews - a great commotion, a prayer gathering for the king, they pray, they pray, they pray. Says the holy Baal Shem Tov: and the prayer went up to Heaven. The prayer of the Jewish people went up to Heaven, and a heavenly voice went out in Heaven and said: who is willing to be the son of the non-Jewish king? Well, my dear gentlemen, would someone among us who has already gone through this world be willing to go down again to be the son of a non-Jew?

49:11 By no means whatsoever was anyone willing. The Holy One, blessed be He, announced a second and a third time, and suddenly a soul came, my dear gentlemen, from the end of the world, and said to the Holy One, blessed be He: Master of the world, I am willing, as an atonement for all the Jewish people, I will go and be the son of the non-Jew, and let whatever happens to me happen. The Holy One, blessed be He, blessed it, this soul, and sent it to this world.

49:38 The soul landed in this world, in the home of a non-Jew with the non-Jewish woman, a non-Jew's upbringing. And he is educated, he grows up, but because he had a holy soul, he was always drawn to holy studies. So he came to his father, the king, and said to him: father, send me to learn something spiritual. Well, where will the non-Jewish king send him?

50:03 He sent him to the priest, to learn spiritual studies with the priest. Gentlemen, Hashem protect us. And the boy learned with the priest a year, two years, and began to grow up. After a few years he comes to the priest and says to him: my lord priest, I want to add another hour with you. Another hour. He said to him: what is another hour? He said to him: I want to add more. When? He said to him: between nine and ten in the morning.

50:29 He said to him: fine. You know, a child by nature is curious, a child by nature gets curious. At nine in the morning, the boy puts his head to the priest's door and he hears crying. The priest is crying. The boy said: why is the priest crying? He burst open the door. My dear and beloved gentlemen, dear women - he sees the priest wrapped in a tallis and tefillin, wrapped in a tallis and tefillin and praying.

51:00 The boy goes up to him and says to him, the priest goes up to him, says to him: priest, what is this? What is this? He said to him: I am a Jew - and he confessed before him. He said to him: if you are a Jew - gentlemen, I'm making it short - I also want to be a Jew. He sent him to Jerusalem, he left his father the king, and converted, and became a Jew.

51:29 What grade do we give that boy? We give him a perfect hundred. When he went up to Heaven, says the Baal Shem Tov to that woman, when the little boy went up to Heaven, they didn't want to let him into the upper Gan Eden. And why? Because in the first two years of his life he nursed - what? Impure milk, and so he did not have permission. And from Heaven he said to the Holy One, blessed be He: Master of the world, what do You want me to do?

51:56 He said to Him: send me back to this world and let me be born from the womb of a Jewish woman. I will take milk for two years, and You will bring me back to my place in Gan Eden. And so it was. The Baal Shem Tov said to her: [unclear]. Do you know who this child is? It's your child. He came to the world to nurse the milk of a Jewish woman and then to return to his place in Gan Eden. So from this we learn, my dear gentlemen, a tremendous foundation: a person who knows that everything that happens to him is for the good, says our holy Rebbe, this is a taste of the World to Come. Therefore we may not challenge, challenge anything that passes over us; to accept everything with love and with joy.

52:32 And may it be His will, with G-d's help, that the Holy One, blessed be He, bless the honored Rav, that he continue to increase soldiers and much holiness for Torah and for service, with G-d's help. And so may it be His will, and let us say amen. - Thank you very much. Applause. The Rosh Yeshiva from Be'er Sheva, Rabbi Chagai Asaraf, shlita, thank you very much for the words that came from the heart and entered the heart. Friends, but the time has come. It's a matter of two minutes, and we - the Rav is here, so that's it, Eli [unclear]. Guys, everyone up on your feet.

52:56 We merit to receive his honor our teacher and Rebbe, the great Gaon, friends, everyone clap, clap, clap ... happy Thank you very much to [unclear].

57:12 Friends, we continue with the great journey and welcome his honor our teacher and Rabbi, the great Gaon, the Yanuka, and we invite, with joy, trembling and awe, the Yanuka, our dear Rabbi, with the help of Hashem, for the lighting of the fifth candle of Chanukah. With honor - if we may clap our hands, if we may clap our hands, we will welcome the Rabbi to the great lighting. With honor. Blessed are You, Hashem our G-d, King of the universe, who has sanctified us with His commandments and commanded us to light the Chanukah candle.

59:22 Blessed are You, Hashem our G-d, King of the universe, who performed miracles for our fathers in those days, at this time. We welcome with a blessing his honor our teacher and Rabbi, the Yanuka, for words of Torah in honor of the festival of Chanukah - with honor, with applause, with applause, friends, applause in honor of our teacher and Rabbi.

1:02:04 Welcome, honored Rabbi. For His kindness is forever, for His kindness is forever. Give thanks to Hashem, for He is good, Give thanks to Hashem, for He is good, for the miracles of Chanukah.

1:02:45 Fortunate are you, Israel, that your city is a city of Torah, of holiness, of Torah scholars, geniuses and holy men and tzaddikim, who continue the Torah here in this holy city of yours, for all that you accomplish here in the south, I bless you, all of your community, the entire city, the mayor, all that you accomplish here.

1:03:29 That Hashem, blessed be He, should bless you with all the blessings, with all the good abundance, with good that is visible and revealed, out of joy and a glad heart. That you should have miracles and wonders from Heaven. With the permission of our masters and teachers, all the holy and honored Rabbis, each and every one according to his honor and stature, with the permission of the whole holy congregation, that Hashem, blessed be He, should save you, that we should merit miracles and wonders from Heaven, a good life, and coming close to our Master, the Creator, blessed be He.

1:04:11 We know that a little holds a great deal. All the miracles and wonders that Hashem, blessed be He, did for our fathers in every time, in every season, there was a revelation of light within darkness, when the Jewish people were in a period of darkness and gloom, and there was a great and tremendous revelation of the Infinite Light, that broke through from above to below, and so His miracles and wonders continued, of Hashem, blessed be He, who continued and saved and did not abandon a single Jew in the world.

1:04:58 We find with the holy Tribes who took Yosef, the Torah says, 'And one who kidnaps a man and sells him, and he is found in his hand,' in the book of Shemos, chapter 21, verse 9, 'shall surely be put to death.' By the strict letter of the law [unclear] - in Sanhedrin, on page 96, on page 86, the Gemara says that in truth, the whole matter of the sale, at its root - at its root we find that by the strict law it was an exacting judgment of Hashem, blessed be He, upon our fathers, that He was exacting with them, with the Tribes, and because of the whole chain of events they had to pay a double payment through those martyrs of the kingdom, through those holy ones and [unclear], for the robbery and the theft that continued,

1:06:01 so Hashem, blessed be He, says: for theft you shall pay a double payment. 'And he shall return the stolen object that he robbed.' Robbery is done brazenly, theft is done in hiding. And Hashem, blessed be He, was very, very angry and pained that they sold Yosef the tzaddik, and until today we weep and grieve over the year of the sale of Yosef, 2216 - 2216, the time of the sale of Yosef.

1:06:36 The secret of the times and the whole exile of the Jewish people, which began at the time the Jewish people left Egypt, and every single day we weep, and in the pain of the whole Jewish people, from all the troubles and from all that followed, because of the sale of Yosef. At the root of robbery, of theft - Hashem, blessed be He, hates it very much.

1:07:06 When a person steals, when a person robs, he acts against Hashem, blessed be He - when Hashem, blessed be He, set His world up this way, and that person says that it is not so, that it does not need to be this way in the world, he acts against Hashem, blessed be He. But at the root of Yosef, the fact that they took Yosef and put him in the pit and brought him down below - this holy vessel, this pure Menorah, the light of the Jewish people, the root of holiness, all the abundance, the Menorah of the Beis HaMikdash - that was Yosef the tzaddik.

1:07:40 Yosef is the Menorah that was in the Beis HaMikdash, which was of pure gold, eighteen handbreadths, chai, holiness, there was no blemish at all in Yosef the tzaddik, he was very, very holy and awesome. And we find that there is robbery of an individual and robbery of the public, in the Tosefta, in Bava Kamma, in chapter 10, it says that robbing the public is much more severe than robbing an individual, because with robbing the public, teshuvah is much harder.

1:08:10 How can one do teshuvah toward the public? A person who committed robbery, Heaven forbid, and damaged one person, an individual - he can return it to him, but the public - how will he return to them what he robbed from them? The robbery will be much, much harder. He will have to do many more things in order to return to them what he robbed. The Sages learn in Tractate Bava Kamma, on page 94b, that one makes road repairs and things like that, which have in them things for the benefit and the need of the public, to benefit them in all their doings, their roads, so that they can come close and do good deeds and good things. So in this way it will be brought about from Heaven what is needed to benefit the creations,

1:08:49 those who in fact were robbed, so the merit of the public that they do for them - this thing will be brought around and bring them to some good or some benefit. But interestingly, our master the Bayis Chadash, in siman 360, in Choshen Mishpat, writes that this will not always work, because sometimes this thing that we do will not always be of benefit, and always it will be brought around. Because this depends on how the Holy One, blessed be He, will bring it about from Heaven, and we rely on Hashem, blessed be He, that He will bring it about from Heaven.

1:09:17 But regarding Yosef the tzaddik, it was not robbery of an individual. Yosef the tzaddik is robbery of the public, 'he who takes souls is wise.' Yosef - that they took Yosef to the pit, and [unclear] Yosef, we need to rectify the sale of Yosef every day and do teshuvah, for in every generation Hashem, blessed be He, sends us holy and pure souls that can bring the world to its rectification, and instead, Hashem, blessed be He, hides His face from us, and we, instead of looking at the purpose and at the true and eternal light of Hashem, look at all the side matters and at all the things, and lose the purpose, the truth.

1:09:59 Therefore one must do teshuvah at every moment and at every time for the sale of Yosef, for the great flaw and the departure of Yosef the tzaddik. We know that true judgment - that a person who changes it, Heaven forbid - in Tractate Shabbos, on page 31, the Sages learn that a person who comes to the Heavenly Court is asked: Did you conduct your business faithfully? Did you set times for Torah?

1:10:24 Did you hope for salvation? Rashi explained: did you hope for the fulfillment of the words of the prophets? Did you hope and believe that the Redemption would come in your days? Do you believe? Do you expect it? Do you wish for it? Do you hope for it? Do you yearn, crave, long for it? How much do you desire the revelation of Hashem's kingship? But when a person perverts judgment, Heaven forbid, and the sin of robbery is found in his hand, and he is very, very far from Hashem, blessed be He, then he does not truly merit to carry out judgment properly, and so through this he keeps growing very, very far from Hashem, blessed be He.

1:11:02 In the Shulchan Aruch, Choshen Mishpat, siman [unclear], se'if 19, he brings, about one who has weights and measures in his hand and does, Heaven forbid, distortion and robbery, then the sin of robbery is in his hand, and he truly cannot atone for this sin. So the same thing and the same measure is truly the sale of Yosef. The weighing, and what the Tribes did, and of course through Reuven, who saved him, did not bring about true judgment, because there were, Heaven forbid, those who considered what would become of Yosef, 'and Yosef brought evil report of them to their father.'

1:11:34 But it is said of Yaakov our forefather: 'And his father kept the matter in mind.' Yaakov our forefather always knew, in his root, that Yaakov - that Yosef the tzaddik, the root of Rachel, the continuation of Rachel in the world - he knew that Rachel - that he gave his soul for Rachel - Rachel is the one who will bring the rectification of the Redemption. For from Leah came out all the [unclear] in the world, and from Rachel, the whole root of the holiness of the Jewish people, and from Leah unfolded this whole matter of Esav and the wicked, and therefore, 'and Leah's eyes were weak.'

1:12:08 'Leah's eyes were weak' - this is prayer, that one must pray a great deal in order to cancel the tears of Esav. Therefore, from Leah we must cancel all the [unclear], and from Rachel we continue the root of the holiness of Israel. And therefore, when they come close and atone for the sale of Yosef and we do complete teshuvah, through this, converts come close and convert. Therefore the Sages teach that one must make known and reveal G-dliness within all the creations, and teach the idol worshippers the seven Noahide laws.

1:12:41 To go and teach each and every one of the nations of the world to rise and act and begin to reveal in themselves the seven Noahide laws. Tractate Sanhedrin, page 56a - the Sages learn about the prohibition of forbidden relations, bloodshed and idolatry, blaspheming the Name, cursing the Name, which is forbidden to them, Heaven forbid, the whole matter of forbidden relations, which is forbidden to them too - to come, Heaven forbid, upon relatives or an animal, lying with a male, or things that are forbidden; to appoint judges - they must carry out justice; the prohibition of a limb from a living animal, as ruled in Yoreh De'ah, siman 62, as the Chinuch brought in mitzvah 452, that this is for the reason that we should not be cruel - we eat a limb from a living animal: there is cruelty when a person eats a limb from a living animal.

1:13:23 So he reveals cruelty in himself, and that was the secret of the sale of Yosef, all that he brought their report. Therefore we act and reveal G-dliness and bring all the creations back, and turn to the nations of the world and say to them: Rise up and learn and engage in the seven Noahide laws, and begin to keep and understand what Hashem, blessed be He, did. Therefore the Rambam disagrees with the Rambam - there is a dispute between the Rambam and the Rambam on the same thing, and this matter, that it is not the same opinion at all, that if the Rambam reveals that one must reveal those six Noahide laws, which must be kept by all of them completely; and in the opinion of the Rambam one must enforce them, by our setting up a court

1:14:06 that will keep them from damages, robbery and every matter of money, and that they should return in teshuvah, so that there should not be any one of the nations of the world who acts against Hashem. That is the opinion of the Rambam, whereas in the opinion of the Rambam one must keep all the seven Noahide laws and enforce them, that they should have a court that will uphold all those seven Noahide laws. Therefore this distinction remains standing until today, in our days, that we find that the nations of the world are very, very far from the seven Noahide laws, and not only do they not keep it, they come and do whatever they please, and they act against Hashem, and they act against what Hashem, blessed be He, commanded, and there is a great deal of baseless hatred among them, and they carry out pogroms in the world.

1:14:50 And what they did - the pain and this bloodshed a few days ago, that they spilled innocent blood, and they do not know at all the prohibition of a limb from a living animal, that it is cruelty, and moreover they are trained and used to this matter of murder, and so they hate the Jewish people, and this caused very, very great pain, and this whole root continues from the flaw of the sale of Yosef, that if there were unity among us - that every time the Jewish people speak lashon hara about holy people, through this the nations of the world are raised up, and there are pogroms and bloodshed.

1:15:23 Therefore the Komarna writes that whoever spoke slander and lashon hara against holy tzaddikim causes there to be orphans and widows in the world. All kinds of orphans, all kinds of widows, all kinds of judgments and sufferings that come to the world - it is only because of those talebearers who speak and spread slander about holy people and speak slander against Hashem's holy ones, that through this they delay the Redemption. And therefore Yosef the tzaddik, that all that continued - that he was the very image of Rachel, the love and affection of Yaakov our forefather, the root of the completeness and the rectification that Yaakov our forefather prayed for, in order to [unclear] of Yaakov and Rachel at the time of Malchus, at midnight, when it rises and is elevated, that whoever learns Torah on that night -

1:16:06 Zohar Emor, page 91: one who learns Torah at night strengthens himself and raises Malchus, and Malchus rises and is elevated until a union is made at sunrise, rises and is elevated, and a great union is made between Yaakov and Rachel, [unclear] are united, the union of Yisrael Saba and Tevunah, they bring about the union of Zeir and Nukva, and complete teshuvah is made, Malchus rises to Keser, and all the creations return in teshuvah before Hashem, blessed be He. The true, complete teshuvah, when they return, that they begin to reveal in all the creations His G-dliness, blessed be He.

1:16:38 And then through this converts are made, as it was in the time of Mordechai the Jew and Esther the Queen, who returned in teshuvah to Hashem - they had to reveal sparks of holiness within the heart of Achashverosh, that one who reads the Megillah out of order has not fulfilled his obligation, because it comes out that Achashverosh is a tzaddik, therefore it is read from 'wicked' to [unclear], and one who reads out of order has not fulfilled his obligation, because if we read out of order we reveal that there is in it, that Achashverosh is a tzaddik from his beginning, when in fact he was much worse than Haman the wicked.

1:17:07 [unclear], 22 years, and he persecuted the Jewish people, and all his schemes and all the thoughts and plots of Achashverosh were greater than those of Haman the wicked. But because within Achashverosh were those sparks that submitted before Esther, and the root of the holiness of Esther the Queen caused [unclear], and from this, converts come into the world, for we see that the Queen of Sheba and Nevuchadnetzar, as the Maran explains, that in fact Nevuchadnetzar was of the seed of King Shlomo, and only because he was of the seed of David and the seed of Shlomo could he lay a hand on the Beis HaMikdash, for if he had not been of the seed of David he could not have raised a hand against the Beis HaMikdash - Nevuchadnetzar the wicked.

1:17:50 And Shemaya and Avtalyon - descendants of Haman learned Torah in Bnei Brak, and Shemaya and Avtalyon came out, and all those holy ones, [unclear] Rav Shmuel bar Shilas, who said, "When Adar enters, we increase in joy," and he was from the descendants of Haman the wicked. And you find that those converts who returned in teshuvah and were from the seed of those wicked ones, in the end come and reveal G-dliness, because the immense revelation of G-dliness, when the Jewish people return in teshuvah, is only in the merit of Yosef the tzaddik, for in his merit the Jewish people left Egypt, and in the merit of the holiness of Yosef, for he was the root of the holiness of the Jewish people.

1:18:25 The Jewish people return in teshuvah, and the Divine revelation and the light of the geulah are revealed. Therefore, in Tractate Yevamos, on page 47, the Gemara says in the name of Rav Yehudah that a person who wants to convert must convert before a beis din, there is a beis din, a person stands before a beis din and converts; so it will not help a person who converts like this, privately, by himself, he has done no conversion at all. But if he converts before a beis din, he goes before three, then this conversion is valid for him, he becomes a righteous convert, he did it as it should be done, he keeps the mitzvos.

1:18:55 Tosafos say that it means a person who keeps the mitzvos, to do it before three, and of course it is needed for the immersion too; even one is enough. But Rabbeinu Peretz says a new point: that if it was not before three, then at least the immersion should be before three. But today we see people who come wanting to convert not for the sake of the root of holiness, not for the love of Hashem; they want to convert for the sake of marriage. And in Yevamos, page 24, the Gemara says that one who converts not for the sake of conversion but for the sake of marriage, this conversion is valid after the fact, because he is not truly...

1:19:26 This is already the view of [unclear] and the view of the Ran, that this conversion does not count [unclear]; it is only after the fact, it is not from the outset, because at the root of his inner self he is drawn after a foreign love. There is no love that connects him to the Creator. But when a person converts in order to reveal G-dliness, in order to be a truly righteous convert, wants to be entirely in holiness; or the reverse: a ger toshav, who will accept upon himself and keep the seven mitzvos of the children of Noach.

1:19:50 When the Rambam writes in Hilchos Melachim, chapter 8, that if they are under our hand - I do not want to continue with what the Rambam says there - that if they are under our hand and do not keep the seven mitzvos of the children of Noach, then, etc. But the Yerushalmi, [unclear], chapter 1, halachah 1: that they are destined for the life of the World to Come and are among the pious of the nations of the world, only and exclusively when they keep the mitzvos, not because he thinks in his own mind that one should [unclear] so, but he keeps the mitzvos because that is what Hashem, blessed be He, commanded.

1:20:17 He keeps what Hashem, blessed be He, commanded him as a ger toshav. And then G-dliness is revealed in the outcast, in the distant, in the lowly, in the despised, in the most distant in the world. And then they reveal the highest light there is: King David, Ruth the Moabite, those converts. "A convert who has converted is like a child just born" [unclear]; it is written "a non-Jew who converts." What is "a convert who has converted"? "A convert who has converted" means that those converts - the souls and the levels they can reach will be much higher and greater than someone else who is still close.

1:20:54 They rise and climb to the highest levels. King David felt himself like a convert. He was despised. A convert is a person who feels despised and very far away. Yosef the tzaddik was despised, going about worn down and distant among the tribes. "The stone that the builders rejected," as they said about King David in Pesachim, page 119, what King David's brothers and King David said, and Yishai, what he said about David: "This was from Hashem; it is wondrous in our eyes."

1:21:20 They all said this about King David, how Hashem chose David in the end; everyone rejected him, they did not want him, because what King David went through is what Yosef the tzaddik went through. This one had beautiful eyes, this one was good-looking and this one had beautiful eyes; this one was pursued and this one was disgraced, and this one was pursued and disgraced. That is what Yosef the tzaddik and King David went through. And Yosef - King David came; therefore we say Mashiach son of David, and we say Mashiach son of Yosef; the matter of the geulah is tied to King David and to Yosef the tzaddik, when they brought about the wholeness and the Tikkun in the world for the revelation of the kingship of Hashem, blessed be He.

1:21:56 And therefore Hashem, blessed be He, said, "You shall not make with Me gods of silver." Hashem, blessed be He, did not want us, Heaven forbid, to make the likeness of His attendants in holiness, in holiness, so that we will not be, Heaven forbid, like ones robbing Him, blessed be He. For Hashem, blessed be He, made in the Beis HaMikdash - we see that the vessels of the Beis HaMikdash, especially the Menorah, that now, for the chanukiah, we use a menorah of eight branches, and we do not make one of seven; we make something that will be different, so that people will not think, Heaven forbid, that we are trying to make the likeness of the Menorah in the Beis HaMikdash.

1:22:35 The Sages learned this in Tractate Avodah Zarah, page 43a, in Hilchos Beis HaBechirah of the Rambam, chapter seven, halachah 10, and Yoreh De'ah, siman 141, se'if 8, at the end of what Rabbi Yitzchak of Corbeil brought there in siman 162, and [unclear] writes there, etc., and many others who wrote about this. But we see that the prohibition of making the Menorah: the Holy One, blessed be He - Hashem, blessed be He, did not want them to make the likeness of His attendants.

1:23:02 The pure Menorah, especially the symbol of the Menorah, that the miracle is revealed among the Jewish people through the revelation of this Menorah. On Purim, the revelation of the miracle is done through the Megillah. We shake "this letter," we shake it, and the revelation is done through the Megillah. Whereas on Chanukah, the revelation is done through the Menorah. We make the likeness of the Menorah, but we make more branches, we make fewer or more, it depends.

1:23:29 In practice, if one makes... if also they made them of wood, then seemingly it is possible to leave it with seven branches of wood, but other metals, or if a non-Jew made it, as in Tractate Yoma, page 54, as Tosafos implies. But if it was made by a non-Jew, then that is something else. But if it was made of wood, then certainly it may be left. But of course not to make seven branches from the outset. To make seven branches is something forbidden - to make seven branches, to make them from the outset.

1:23:56 Indeed we make it: we adjust the Menorah and add a branch to it, or take one away from it, so that it will not be the likeness of the attendants of Hashem, blessed be He. This Menorah is a symbol, and it is the secret of Yosef the tzaddik. Yosef the tzaddik is the symbol of the Jewish people; he is the Menorah in the Beis HaMikdash, he is the light of the Beis HaMikdash. That is why oil had to be added each time. This oil is the Shechinah, this oil is the mochin, it is the fire.

1:24:23 "And the house of Yaakov shall be fire, and the house of Yosef a flame." "The house of Yosef a flame" is the secret of the Menorah, for all that we ask of Hashem, blessed be He, is that the house of Esav will be straw, that nothing at all will remain of the house of Esav. Therefore, "the house of Yosef a flame" - we mention Yosef, the flame, because this is the secret of Chanukah. That is why Yosef is always mentioned on Chanukah. Always the Torah portions, always, always, from time immemorial and forever, Yosef will always be mentioned at the time of Chanukah.

1:24:49 We always read about Yosef at the time of Chanukah, we always speak about Yosef at the time of Chanukah, because Yosef is the secret of the Menorah, Yosef is the secret of the flame, Yosef is the secret of fervor. Hashem, blessed be He, is a consuming fire. A consuming fire is zeal. Kinah, zeal, has the numerical value of Yosef, 156. Yosef has the numerical value of kinah, and zeal is Yosef. And therefore the fire is Hashem, blessed be He, being zealous, so He burns with fire. Eliyahu, the angel of the covenant, is zealous for Hashem; his body was transformed in the sphere of the sun, he is fire, he is zealous for Hashem.

1:25:21 The whole root of this zeal is a flame, it is Yosef, it is the secret of the Menorah, it is the secret of what we do. And therefore, at this time, when the Jewish people mention and reveal the oils, mention and reveal the miracle that was done for the Jewish people, the root of the holiness of the Jewish people, we do teshuvah for Yosef and we read Parashas Vayeshev, and then we come to Parashas Mikeitz. They see the level of Yosef and speak of Yosef and understand that Yosef was not like the other holy ones, he was not like the other tribes.

1:25:53 Yosef - his aim was purposeful, reaching much further, more than all the holy ones and the tzaddikim. Yosef the tzaddik understood that his self-sacrifice, his intent that he would give himself over, would reach far. How do I change and reveal G-dliness in the most distant, in the most outcast, in the lowliest, those who have no ability at all to draw close to Hashem, blessed be He, those converts who must be brought back, those distant ones, those lowly ones, those worn-down ones, those who are in despair, broken-hearted, who have no hope and no opening at all to get out of their exile.

1:26:30 Then Yosef the tzaddik sees this and looks at them and reveals G-dliness in them and brings out all the precious from the worthless, and the Holy One, blessed be He, brings all the Jewish people back in teshuvah. Therefore we know that we do this teshuvah, for the Holy One, blessed be He, is strict about robbery, strict about the theft done in the sale of Yosef, and we make this Tikkun specifically through the blessings. Therefore in Tractate Berachos, page 35a, the Gemara says that it is forbidden for a person to benefit from this world without a blessing, and whoever benefits from this world without a blessing has misused sacred property.

1:27:00 "Misused" - Rashi explains: like one who benefits from consecrated property. When a person misuses sacred property, Heaven forbid, transgressing the laws of me'ilah, that he eats from this world without a blessing, then he robs the Holy One, blessed be He. He robs the Holy One, blessed be He; once again robbery comes up. This robbery reminds the Holy One, blessed be He, of that same thing that happened in the time of Yosef the tzaddik: we robbed the blessings, for these blessings were supposed to reach Yaakov, both of this world and of the World to Come, and from Yaakov it was supposed to reach Yosef.

1:27:30 But because of Esav, who wanted to take the blessings from Yaakov... That is, Yaakov pursued Esav in order to [unclear]; he wanted to take the birthright from him, and he sold it to him. But this was [unclear] of his; it could not yet have come into the world, and he transferred to him something that had not yet arrived. So this had to be judged. If the blessings had not yet flowed, he could not yet reach the secret of the highest level, as he merited in wholeness, that Yaakov Avinu... when Esav the wicked would come in with the precious garments, the garments of the first man, Adam, with the garments on which the whole work of Creation was depicted. He wanted to come in before Yitzchak Avinu, so each time he would wear the most splendid garments.

1:28:07 This secret of honoring father and mother: he rectified the thought in wholeness, and therefore Chushim son of Dan, he [unclear] his head, and this head rolled into burial in the Cave of Machpelah. For this secret of the head is what is said about Yaakov: "But his father kept the matter in mind." Yaakov Avinu knew that he kept the matter - "the matter" is the speech, it is the thought - that Yaakov Avinu knew that only when there is one holy in the covenant, in wholeness, someone who will be able to reveal My kingship - that is only Yosef the tzaddik, it is no one else.

1:28:36 And Yitzchak Avinu knew that it would be Yaakov Avinu, because Yaakov Avinu is holy, and the holiness must continue and never cease. So how Esav wanted to take the [unclear] from him, and he was also angry at Yaakov Avinu, and he pursued him with 400 men, and all he wanted to get out of Yaakov Avinu was to wear down the strength of Yaakov Avinu. So therefore Yosef the tzaddik comes and asks: "And the house of Yaakov shall be fire, and the house of Yosef a flame, and the house of Esav straw," that in the end Esav takes straw and nothing at all remains of him, and the Holy One, blessed be He, takes, and the Jewish people pay back double for that theft of Yosef the tzaddik, in those generations in which we receive Torah from the holy ones, from the tzaddikim,

1:29:19 and reveal the revelation of G-dliness in the mochin, mochin of greatness, in the head. That is why the head of Esav... for Esav the wicked honored Yitzchak Avinu, but this honor was only in his head, in its root, on the side of honor, on the side of the intellect, but there was no life in it, there was truly no hope in it; he did not truly honor the true way of Yitzchak Avinu. The honor was for Yitzchak, but the true honor was revealed specifically through Yaakov.

1:29:46 Esav honored Yitzchak in his essence, in his body; that is how he honored him. But Yaakov Avinu honored Yitzchak in all the continuation, in all the generations, in all that was destined to come from him, in that he brought Yosef the tzaddik into the world, in that he could reveal His G-dliness, His words, in the whole entire world. This is the secret. The kingship and the honor rose much higher than that. Therefore with Yosef the tzaddik there was a Tikkun. This is the secret of why we always publicize the miracle.

1:30:14 This is the secret of why we always do everything with a declaration, why we always do everything with a minyan, we always do every matter of holiness in public, in order to make Hashem, blessed be He, known, in order to shine forth the greatness, the kingship and the glory of Hashem, blessed be He, in the world. That is the secret of what we say: we always do it with 'in the multitude of people is the King's glory', and speak of the greatness of the Holy One, blessed be He, and speak of the glory of the Holy One, blessed be He, and tell the praise of the Holy One, blessed be He, and always want to speak in praise of the Holy One, blessed be He, and to make a blessing, and everyone comes and blesses, and each one comes and takes a blessing. So they say: who makes the blessing?

1:30:50 We make blessings, and then one comes - one takes it and blesses for everyone. Berachos, page 43: when the Gemara says that a blessing is made, one person fulfills the obligation for others. The Shulchan Aruch and the Rema disagree. According to the Shulchan Aruch, one must make a blessing, one fulfills the obligation for everyone. And the Rambam says that each one should bless for himself; of course, he intended to fulfill the obligation, and he fulfills the obligation. And siman 298, in se'if 14, [unclear] the light on Motzaei Shabbos: one blesses for everyone, everyone answers Amen, this is 'in the multitude of people is the King's glory'.

1:31:22 They fulfill the obligation; and Berachos, page 53, in the name of Beis Hillel, that they fulfill the obligation, that [unclear] Beis Hillel or Beis Shammai, that each one blesses, even though this is according to Beis Hillel, they bless, and then one answers for everyone and they fulfill the obligation of the blessing, because it is a blessing that includes everyone, and everyone fulfills the obligation with that blessing that is said over the fire. And seemingly it comes out from here that the whole matter of the blessing and the honor drawn to Hashem, blessed be He, is one blessing that counts for everyone, that everyone praises, as it says in the Tosefta, Berachos, chapter 6, that when one mitzvah is done, ten doing a mitzvah, one blesses for everyone; and so the Rosh brings in Pesachim, chapter 1, [unclear].

1:31:59 Therefore we see this many, many times, when we see that the Holy One, blessed be He, made it that there is a mitzvah of 'in the multitude of people is the King's glory', when everyone speaks of the glory of the Holy One, blessed be He, and speaks of the greatness of the Holy One, blessed be He, then one mitzvah is performed so that everyone will fulfill the obligation. So this is 'in the multitude of people is the King's glory'. When we perform the mitzvos, always with a multitude of people. One blesses for everyone. It is not only on Shabbos, it is not only on Yamim Tovim. Every time there is an opportunity and there is someone great, who can have the intention to fulfill and discharge the obligation for others, when a blessing is made, then one blesses and everyone answers after him, Amen.

1:32:31 I think that indeed [unclear] in siman 8, on the blessing over the tallis - it comes out that the Shulchan Aruch writes that if they wrap themselves in a tallis, then everyone blesses; afterwards he said, one should bless for himself. [unclear] brings the new point. But seemingly one needs to consider this only for the matter of halachah. But one who contemplates and understands what Hashem, blessed be He, says in the world: that we bring Him satisfaction, that we make before Hashem, blessed be He, a revelation of light, that everyone returns to Hashem, and everyone crowns the Holy One, blessed be He, as King and does teshuvah before Him, blessed be He.

1:33:04 The true teshuvah: "so that they will know Him," that everyone makes Hashem, blessed be He, known in the whole world, and everyone gives satisfaction before Hashem and crowns Him. Then come mitzvos and the reading of the Megillah; we see this as 'in the multitude of people is the King's glory', we make Kiddush with 'in the multitude of people is the King's glory', mitzvos, Chanukah, we light a candle, publicizing the miracle, but we want 'in the multitude of people is the King's glory', we want a big minyan, 'in the multitude of people is the King's glory'.

1:33:30 Which King? Whom are we crowning? After all, we are in exile. What honor is there for the Holy One, blessed be He? For the honor that is revealed, to Hashem, blessed be He, this is the honor that rises and is elevated, that we remind Him, blessed be He, of the path and the continuation of the Jewish people, that we all appear as many, we remind the Holy One, blessed be He, of the redemption, when we were in the Beis HaMikdash, we remind the Holy One, blessed be He, of the stand at Mount Sinai, we remind the Holy One, blessed be He, of all the tribes together, we remind the Holy One, blessed be He, of forgotten things, when the Jewish people are united, and when the Jewish people multiply and sit together in company, we remind and awaken the Holy One, blessed be He, to what once was.

1:34:13 This is the secret of 'in the multitude of people is the King's glory', that we crown the Holy One, blessed be He. Here, now many worshippers are standing. Not for some reason - now, because there are many people. Everyone needs to remind the Holy One, blessed be He - why is there the matter of the majority of the Jewish people being on their land, for in the view of the Behag, the Baal Halachos Gedolos, one marks a miracle with publicizing the miracle, that one does, as in the view of the Chasam Sofer, it is from the Torah, about the miracle of Chanukah now, but in the view of the Behag, the majority of the Jewish people must be on their land, that the Jewish people be on the Land.

1:34:42 What is this - the settling of the Land of Israel, that the majority of the Jewish people be on their land? What is the meaning of this? That for things so exalted, and so high and exalted, at their very highest level, the majority of the Jewish people must be on their land. When we speak about a great miracle, in order that we can make the blessing of Hallel over it, as there are those who are accustomed to make a blessing on that time and occasion when the matter of the 'rebirth' came about, so they make a blessing over it. And in truth, at the inner root of the halachah it would be hard to make the blessing, because the majority of the Jewish people were not on their land.

1:35:16 And the miracles were not revealed, they were miracles in concealment, for even on Purim we do not make that same blessing for that time. So seemingly, how could they make that Hallel with a blessing at that time? For on Purim, after all, they did not make a miracle. The miracle was hidden, and also there was Megillas Esther. So they only do it for the sake of peace. But at the root of the halachah, in its plain meaning, we see that it is impossible when the majority of the Jewish people are not on their land, and the majority of the Jewish people would need to be on their land, that there would be no dead and no murdered, and there would be no miracles hidden, but revealed miracles, and there would be no suffering for the Jewish people. For how can we say this Hallel when there are troubles for the Jewish people, and there is suffering, and there are distresses? On Chanukah we say Hallel with a blessing because everyone won, and there was no [unclear] among the Jewish people.

1:36:00 There were mighty ones - the mighty were delivered into the hands of the weak. These wicked ones were delivered into the hands of those who engage in Your Torah. The weak Jewish people defeated the mighty. So there was a downfall. So we say Hallel with a blessing - joy. But here, when we are in this exile, we await the revelation of Hashem; we always come and say to the Holy One, blessed be He, 'in the multitude of people is the King's glory' - we want to crown You, we want to praise You, we want to thank You, we want to crown You.

1:36:28 The root of Hashem's kingship is revealed only and solely when the Jewish people crown Him and mention before Him those burnt offerings, those sacrifices. Hashem, blessed be He, loves to hear that voice that they mention before Him, at the time when the Beis HaMikdash stood. He hears the Kohanim, He hears the Kohanim who bless with the Priestly Blessing, He hears those blessings, He hears those prayers, He says: Who speaks with Me?

1:36:55 Who reminds Me of My House? Who reminds Me of all that I had in the time of the redemption? My children, where are you? My Kohanim, where are you? My prophets, where are you? So said the Shechinah when it left the House of the Holy of Holies, in Midrash Eichah, where it is written that it went along [unclear] and asked from one to another, until it parted and left, and spread the wings of the Shechinah, and went up on high and departed higher and higher. Rabbi Yehonasan says: for three years it sat, trembling and crying out, for three years it sat and waited, perhaps they would do teshuvah, perhaps they would be redeemed.

1:37:31 Since they did not, it went up and departed on high. That is how the Shechinah departed from us. And see how much Hashem, blessed be He, waits for the Jewish people, that they be a multitude of people. Just as we are here together now and asking of Hashem, blessed be He, and knowing that we pray to Hashem, and we return in complete teshuvah and are careful about the honor of the Holy One, blessed be He, whose honor is recognized through Torah scholars, through holy ones, through tzaddikim - this is the honor of Hashem: to keep the way and the tradition and the remnant - that He took us out of Egypt.

1:38:03 The Jewish people - 'the sea saw and fled,' 'the Jordan turned back,' that they come to fulfill the mitzvah of the Chanukah candle, everyone comes and prays, Usually, we need to fulfill our obligation. When do we pray the Maariv prayer? Ideally - then we pray at the emergence of the stars. The secret of the emergence of the stars is that the prayer is said when everything is dark, when there is no light, no hope, no remedy. We see darkness, then we begin to mention the matter of Yaakov Avinu, that Yaakov Avinu instituted the Maariv prayer, and we pray the Maariv prayer to the Holy One, blessed be He.

1:38:36 But on Chanukah, we are at the only time in the year when everyone, in great numbers, prays the Maariv prayer before the emergence of the stars, and they pray it even after plag haminchah. Now we see this according to the view of the Rav, the Gaon, the Ohel Moed, in Derech 2, Nasiv 2, who wrote so, and so is the view of many poskim - the Magen Avraham, Siman [unclear], in sub-paragraph 5; the Mishnah Berurah, sub-paragraph 6, we see here that there is a great virtue to pray, even though if one prays, one fulfills the obligation with it after the fact, because in order to light the Chanukah candles one then fulfills the obligation after the fact, but ideally the Maariv prayer is said at the emergence of the stars.

1:39:10 We pray at the emergence of the stars, Kerias Shema at the emergence of the stars, this is the view of Maran, the Shulchan Aruch. But we come today and pray, and want to pray to the Holy One, blessed be He, want to pray, then we want to light the Chanukah candle on time, so everyone prays the Maariv prayer early, and this time we reveal that the light of Hashem, blessed be He - there is no darkness, there is light at once; we pray Maariv before the time, and at once we reveal before Hashem, blessed be He, the hidden light, which goes on being revealed with greater loftiness and greater strength, and goes on breaking through all the worlds, and there is no darkness, no gloom, no blackness and no dimness at all, and everyone enjoys the hidden light

1:39:53 that is revealed at this time, at the emergence of the stars. And this secret of the hidden light, which is revealed specifically at this time, specifically at the hardest times of the Jewish people, in the time of the exile, of the darkness, the Jewish people go on and multiply, and the few hold the many. The time, the miracle [unclear], that was done through a Kohen, that was done through a menorah, that was done through a small jar, that was done through oil, that was done in the merit of Yosef, who was one, who was in the pit, who was alone, who came from Yaakov, who gave himself over, who was alone, who fought for Rachel, who was alone and solitary, and Rachel our mother.

1:40:32 This is the secret of all those holy ones: that you should go, even if you will be alone, and the whole entire world will be against you. But you will be with Hashem, blessed be He, and whoever believes in you, that you are with Hashem, blessed be He, and goes - he will prevail. Therefore - the few that hold the many. Chanukah is the secret of Yosef, it is the secret of the one who was in the pit, of the one they imprisoned, of the one [unclear], of the one the whole world was against.

1:40:57 Yosef was alone in the pit, and he defeated the whole world. To this day we, the Jewish people, prevail over the whole world; we are alone, solitary among all the nations of the world, and we can - the secret of Chanukah is always to remember that the weakest, the lowest, the poorest, the most destitute, the most miserable, the most despised, the most scorned, if Hashem is with him, he will defeat the whole entire world.

1:41:24 Whereas all the world, who are strong, they are mighty, they are trained in war, they are the strongest, if Hashem, blessed be He, is not with them, they will all be dead corpses. The army of Sancheriv, at the time he came to fight against Chizkiyahu - in it were 180 million legions, officers, nobles, trained in war, he surrounded all of Jerusalem in war, to fight against it and besiege it.

1:41:48 And they only heard the song of the angels, they all fell, dead corpses, and from his descendants came forth Shemayah and Avtalyon, who revealed G-dliness. In the end there was again a revelation of G-dliness, for with them too Hashem, blessed be He, revealed His kingship, and through this all are equal [unclear] and equal before Hashem, blessed be He. And therefore, every time that Hashem, blessed be He, made in which there is a revelation of His will - on Shabbosos, on Yamim Tovim, we recall the miracle and the wonder that Hashem, blessed be He, did and chose. For example, on Chanukah we recall the miracle of the rescue, the miracle of the victory of the Chashmona'im, and the miracle of the rescue of the jar of oil - that is the mitzvos and the remembrance that we do.

1:42:28 On Purim, over that feast, over Haman the wicked, all that they wanted to do to us, the wiping out of Amalek, that we make this a remembrance - all that they wanted to do to the Jews - gifts to the poor, the half-shekel; all the mitzvos of Purim we do. On Pesach we were saved from Pharaoh, and on Shavuos we received the Torah. Sukkos, in remembrance of the Clouds of Glory - those mitzvos that come to fulfill His mitzvos, blessed be He. These are the Yamim Tovim, these are our festivals.

1:42:55 But Shabbos, Shabbos is the revelation of Hashem's will from the creation of the world. It is greater and higher than everything. Yom Tov, which we commemorate, is less than Shabbos, it is from the act of Creation, it is a higher thing. Yom Tov - Yamim Tovim are for the miracles. Shabbos is above everything, and Roshei Chodashim correspond to one another. It is like holy Shabbos, Roshei Chodashim and Shabbos. It is not for nothing that there is Siman 419 [unclear] in the laws of Rosh Chodesh.

1:43:24 It is a siman of its own, only about the virtue and the importance. The Aruch HaShulchan writes, in this Siman 419, he writes about it that truly we have not seen why people are not really in a hurry, careful to do something, especially when there is Shabbos and Rosh Chodesh, to make some mark of distinction, some dish, something special, to honor and to esteem, for it is both Shabbos and Rosh Chodesh. If there are Shabbos expenses, it is well explained in Siman 242 that the expense of Torah study, Shabbosos, Roshei Chodashim, making Yamim Tovim, all these simanim, this siman - it is the Holy One, blessed be He: 'Borrow on My account and I will repay' - Beitzah, page 16, for the Gemara says, 'Borrow on My account and I will repay,' that the Jewish people do, and they make

1:44:01 a longing and a mitzvah for the honor of Hashem, blessed be He. So all the mitzvos, all that they want to come and give back, Hashem, blessed be He, gives back to them, for you are above nature. I raise you above reason. While all the nations of the world are within reason, you are above [unclear], you are above nature. Therefore our master writes in Chovos HaLevavos, in chapter 4, in the fourth Gate, he writes that if a person trusts in other than Him, blessed be He - he trusts not in Hashem, blessed be He - then Hashem, blessed be He, gives him into the hand of the one he trusted in.

1:44:35 Hashem, blessed be He, says: You trusted in someone, you did not trust in Me, go on after him, go to that one you trusted in - as opposed to one who trusts only in Hashem, blessed be He, alone. This is what it tells us. Therefore Rabbeinu the Rashba writes, in Part [unclear], Siman [unclear], Rabbeinu the Rashba writes that one who believes in the stars and constellations and goes by them, then he is ruled under them. Therefore the planet Saturn, which is in charge of [unclear] and destruction, the time it rules is exactly at those times of holy Shabbos.

1:45:08 Therefore, right away on Motzaei Shabbos - Pesachim, page 54, the Gemara says that light was created on Motzaei Shabbos, fire was created on Motzaei Shabbos, therefore it is the most dangerous. We do precisely teshuvah, and we pray, for the Holy One, blessed be He, provided Adam HaRishon - in the Yerushalmi, Berachos chapter 1, [unclear] 8, for the Yerushalmi says exactly the same thing, in reverse, in the Midrash [unclear], Siman 92, there it says exactly the same thing: when the Holy One, blessed be He, provided him stones, He provided them for him and struck them one against the other until this fire came out, which was created on Motzaei Shabbos - in Pesachim, page 54.

1:45:45 We make the signs of remembrance and the signs of the time that we make, and therefore we bring this light. Therefore, exactly as the Shulchan Aruch said in Siman 298, in se'if 14, that they bring the light on Motzaei Shabbos, and they bring it - one makes the blessing for everyone, for this is the same secret of 'in the multitude of people is the King's glory', according to the view of Beis Hillel, that as soon as one makes that blessing on Motzaei Shabbos, then one makes the blessing and it counts for everyone, so that everyone fulfills the obligation, for this is the secret of the light, so that everyone does teshuvah and is redeemed.

1:46:13 Therefore on Rosh Chodesh, when we make a great distinction and honor for the honor of Hashem, blessed be He, and for the honor of Rosh Chodesh, that we esteem those times and festivals and Yamim Tovim and Roshei Chodashim and Shabbosos and Torah study, we say to Hashem, blessed be He: this is the highest thing for us, this is the matter of 'borrow on My account and I will repay'. When Hashem, blessed be He, says, 'Do for Me,' this is a very great thing - in the Midrash Rabbah, on Parashas Emor, chapter 30; the Pesikta d'Rav Kahana, chapter 27, we see the virtue and the importance of [unclear] Rosh Chodesh.

1:46:49 There is no measure to the virtue - how important a thing it is, that one must honor and esteem, especially when it falls on Shabbos too, then it is higher and higher - it falls together, now, with this time too. This secret of Rosh Chodesh, this secret of Shabbos, of those times that are a remembrance of the act of Creation, it is not connected to miracles; the remembrance of the act of Creation is what was with the Holy One, blessed be He, at the creation of the world. The Holy One, blessed be He, created the world; it says, 'In the beginning G-d created the heavens and the earth, and the earth was formless and void.'

1:47:21 'Formless and void' - that is the kingdom of Greece, that is the secret of Chanukah. When we now return to the hidden light on Chanukah, we return to the hidden light, we return to the 'garments of light', we return to the coats of Yosef. The coat of Yosef, which was Yaakov Avinu's, returns to the garments of Adam HaRishon, returns to the Sefer Torah of Rabbi Meir: 'garments of light' with an aleph, not 'garments of skin' with an ayin, and we reveal the revelation of the light of Hashem, blessed be He, which is the secret of the hidden light that shone from the time of the creation of the world.

1:47:53 This is the secret of the hidden light, of the formlessness and void of the kingdom of Greece, which is nullified and subdued before the luminaries of light, that the [unclear] are nullified before them, and the light of Hashem is revealed, and then we will be 'in the multitude of people, the King's glory', which is the secret of the sixth day, 'and the heavens and the earth were finished,' that a person becomes a partner with the Holy One, blessed be He, in the act of Creation, and all the creatures acknowledge the Holy One, blessed be He, and return to the Holy One, blessed be He. And may it be His will that we all merit to give Hashem, blessed be He, nachas ruach, to cleave to Hashem, blessed be He, to reveal the kingship of Hashem, blessed be He,

1:48:26 to merit to crown Him, blessed be He, to merit complete teshuvah, to merit to cleave to Him, to give Him nachas ruach, that the lack of the Shechinah be filled, the Tikkun of Binah and the Tikkun of the Shechinah. And our Master, the Creator, blessed be He - our King at our head, Amen and amen. - Thank you very much to our honored teacher and Rav. One moment - music. Friends, everyone is asked to sit in their places, the Rav is with us, a program of melodies for the joyous days of Chanukah. Please, friends, sit down.

2:09:29 [unclear] Friends. [singing] Ah, how beautiful - to see them coming down with joy.

2:15:46 Everyone! Almost everyone. Ai, ai, ai... holy words.