סוד השבת ותכלית חיינו | הגאון הינוקא בסיום הש"ס לרגל יום הולדתו תשפ"ו | השיעור המלא

2:54 It is even finer, baruch Hashem, and this is "crushed oil." When you crush the olives, oil comes out. On the contrary, I think that precisely this delay, and the learning and the siyum, that it came out like this, is all the more so. So, usually, every year, I try on my birthday to bring the Holy One, blessed be He, a gift: a few siyumim, something to complete.

3:22 Every year I am very, very particular about this. So this year, I did not make all the siyumim. It will be pushed off a bit, a few more months; it is nearing the end, and with Hashem's help, now I am at the end of Yoreh De'ah, about to begin Choshen Mishpat, and then I will also finish the Shulchan Aruch. But that is later; with the Rambam and everything, that is later. It will take me a bit of time, a few more months, but with Hashem's help, now we will make a siyum only on the Shas, only the Bavli alone, without the Yerushalmi; only this alone, a siyum by itself, only on this.

3:59 And I say: everyone knows that, baruch Hashem, it is a very, very, very great responsibility to be in this world, very, very great, to be here in the world, because it is very frightening to be in this world. You know, I gave a parable and its lesson, one that can make it easier to grasp: the one thing here in the world that is strongest in all created beings, all human beings, is one trait, which is the hardest trait, and it is also the root of everything we see here in the world, and it gives birth to all the things that are not good.

4:53 And in fact the Holy One, blessed be He, warned us about it in the Torah, and it is the root of all the problems, both in spiritual things and in physical things: "Lest you forget the things that your eyes saw, and lest they depart from your heart all the days of your life; and make them known to your children and your children's children: the day you stood before Hashem your G-d at Chorev."

5:19 The Holy One, blessed be He: the thing most important to Him is that a person remember. "So that you remember and do all My mitzvos, and be holy to your G-d." The Holy One, blessed be He, commands us always to remember the Torah, to remember Him, to remember the Stand at Mount Sinai. The ten remembrances that we recall every day. The whole meaning of learning...

5:44 At the end, the Meiri, at the end of Tractate Niddah, the Meiri writes that the end of all the learning, now, when a person has finished the Shas, that is the end of the learning. Now we begin. The main thing is to bring the teaching out according to the halachah, to bring out all the teachings as practical halachah. And what is so great about bringing the halachah into practice out of the learning? It is only by a person remembering the learning, what came out of all his learning. Our master the Rambam, when he wrote in a letter (there are all the letters of our master the Rambam), and the letter, the letter he wrote to his son, which of course has to be explained with understanding and with the right intent, that it does not mean to come and forget the whole order and way of learning the Torah, and everything our Rabbis went through and learned.

6:27 But the method of learning and the way of learning was always that they would learn everything from the beginning to the end. They would learn Chumash Vayikra, which is the most important learning, about all the korbanos, and that is how they would learn the whole order of the Chumash. Beginners always start from Vayikra; they would learn the korbanos, which gives the Holy One, blessed be He, satisfaction, and then learn the Mishnayos. The learning of the Talmud Yerushalmi, which comes first in its importance, its stature and its holiness over the learning of the Bavli, over learning the Talmud Bavli. But of course we learn the Bavli, because it came 150 years after it.

7:01 100 years: it has all the teachings and everything they learned, and of course it is more clarified than the Talmud Yerushalmi. But in its holiness... The Talmud Bavli always says "Tanu Rabbanan," it begins by telling us, in effect, "our Sages taught." But the Talmud Yerushalmi says "Anan taninan," we ourselves taught. That is, the learning is more direct, closer, higher, it is more in cleaving to the Holy One, blessed be He, and it is already the teaching from the mouth of the one who said it himself.

7:33 That is, we are not hearing a report; rather it is the Stand at Mount Sinai itself. Therefore there is a very, very important learning of the Talmud Yerushalmi, on top of the great importance of the Bavli. But of course each person should do according to his strength, his level and his ability, what he is able to attain and what he was directed to from Heaven. But "from this, too, do not let your hand go"; one must set learning and shiurim for this as well, so that once, at least once in his lifetime, a person should complete the Talmud Yerushalmi.

8:02 But the Holy One, blessed be He, commands us not to forget everything we received at the Stand at Mount Sinai. When does a person sin? On the eve of Yom Kippur a person stands and says Kol Nidrei, does teshuvah. In Tractate Nedarim, page 23, it already says: a person stands on the eve of Rosh Hashanah, and there he makes the whole stipulation about all the vows, everything he is going to vow in the whole year that is coming upon him: he nullifies it. This is the declaration and disclosure of intent that we make, Kol Nidrei, the whole declaration and disclosure of intent. On the eve of Rosh Hashanah we do Hataras Nedarim, we remove all the vows, we make our intent known, that we protest against whatever we will vow, whatever comes out of our mouth that we did not mean, and so on,

8:48 whatever practice we will take on. We see that this is already in the words of our Rabbis, in Nedarim page 23, that the Gemara teaches us. But the meaning of saying it with the mouth, like all the mitzvos we have to fulfill properly (Orach Chaim, siman 60, se'if 4, that mitzvos require intent, in the Shulchan Aruch), the importance of saying it with the mouth is in order to take hold of the person and bring him to engrave and remember that mitzvah and deed he is about to do.

9:22 Every mitzvah and deed that a person does here in the world, he engraves it in the world. Every mitzvah, every word, every deed, whether for good or for bad. Heaven forbid, a person does some sin, makes some blemish or sin or something not good: that thing is engraved in Heaven, and the more a person sins, the sin goes down lower and lower, to the root of the bones. All his bones are literally engraved: "and their sins were engraved upon their bones."

9:50 The sins are engraved on the bones themselves, and there is a very great imprint of the sin and the transgression on the bones themselves. Usually, when time passes, the person does teshuvah, and he causes all the sins and iniquities and transgressions to come loose. And that is the difference: with a chassan, his sins come loose, because this coming loose is in fact something that hangs in suspense, so that if he sins, that is, everything rises and awakens anew.

10:15 That is, there is still an imprint, there is an imprint of sin, an imprint of blemish. With mitzvos and good deeds, every mitzvah and good deed that a person does, he engraves it here in the world. It is like I explained, that in the Yerushalmi, chapter 1, halachah 1, the difference between idol-worshippers and Israel is that the Holy One, blessed be He, joins the thought and the deed of Israel: a good thought He joins to the deed; and with idol-worshippers He does not join it to the deed.

10:40 Why? For one simple reason: the nations do not engrave anything here in the world. That is why their animal soul is from the three impure kelipos. That is kilayim and neta revai and all the things that have no ascent; they cannot be rectified. The moment there is something that is forbidden, that was prohibited, like kilei hakerem and neta revai, and things where, from the side of time, time has to pass over them for them to become fit: they cannot be made fit until it passes.

11:11 From siman 294 in Yoreh De'ah, on the laws of orlah, for example. We see that only as the time passes, only then will the thing be permitted to eat. That is, as long as the time has not passed over it, the thing still stands suspended and forbidden; it cannot be permitted. With speech, in practice, when a person says a forbidden word, when a person does a forbidden deed, it is forbidden not from the side of time; it became forbidden at that very moment.

11:39 And its rectification does not depend on time passing over it, unlike the three impure kelipos, where only with the passing of time can they become permitted. It is like the law of niddah and zavah, which is the dispute here, Rabbi Abba, here at the end, that Rava says. The meaning of a zavah gedolah, of the days of niddah, for example: there are the woman's days of whitening, which in fact correspond to the holy Shechinah, the time when the Shechinah becomes pure, the union that we are waiting for.

12:12 Today we are in exile, and in these days of exile that we are in, we are still not even in the days of niddah; we are still with zavah gedolah. The impurity is so severe and so hard, that it is the impurity of a zav, the zavos, this whole thing. The zavim: it is an impurity so ugly, which was at the time when the impurity was so great and terrible that it would not spread out and come down into contraction, the way we are today with the impurity of niddah blood.

12:44 Niddah blood is an impurity that is less than the impurity of a zavah. The zav is an impurity of such coarseness and physicality, as is found in the world today, when people forget Hashem, blessed be He, and are even in a place where they deny Hashem, blessed be He, and they do the most severe deeds and speak against Hashem and against the Torah and against holiness. So they have not even come down to the days of niddah, because in the days of niddah, at the end of the days of niddah, there are the days of whitening, there is purity, there is something that will purify her, she will become pure.

13:18 And of course, although it is the stringency of Rabbi Zeira, those seven clean days that come after the niddah blood, we know that it is the stringency of Rabbi Zeira, from an enactment of the Sages, not from the Torah. But still, this stringency and importance that was enacted also comes to teach us exactly the same thing in the spiritual. Because the more we are, the more a person rises and is purified and sanctified, then even when he sins and transgresses, when he is in the aspect of niddah blood, the time when he can be purified is only at this time: when this time of the niddah passes, the woman becomes pure. That is, the woman cannot be permitted while she is a niddah.

13:54 The time has to pass. These are those three impure kelipos, "whose feet go down to death," which cannot be permitted, from the side of time itself. Impossible. Only when the time passes, then they can be purified. And it is the same thing as Sefiras HaOmer. Now, when we count seven weeks (and seven is like the seven clean days), this is the time to be purified, and the immersion on the eve of Shavuos, the immersion on the festival of Shavuos: the Fiftieth Gate of holiness, the Fiftieth Gate, we enter the highest place, we go up to receive the Torah, we reveal the Torah of Atika Stima'ah, a Torah that is hidden and concealed, where we merit the expansion of da'as, a complete expansion, where a person spreads out his mind, he does not contract himself into vessels,

14:37 where he merits to attain a level and a high light that is above nefesh, ruach and neshamah, which is only when a person has attained the highest light, and that is done only through remembering. Remembering is the only thing that can bring a person a light that is higher, above nefesh, ruach and neshamah. It is the highest light there is; it comes through remembering, which is remembering the Stand at Mount Sinai.

15:02 That is why on Shavuos we received the Torah, because we were all at the Stand at Mount Sinai, and the merit of remembering what Hashem, blessed be He, did, all the gifts He gave us, all the holy Torah that He brought to the Jewish people, that we show Hashem that we rejoice in the Torah and remember the Torah, remember His commands, everything He commanded us, because we go up to the highest place, and from there we in fact draw down the mercy of Hashem.

15:28 But when a person comes into forgetting, when there is denial in him, when there is a blemish in his faithfulness, when he acts against Hashem, like Yochanan, when he became a Sadducee, who blemished his faithfulness, who had served in the Holy of Holies, and they blemish da'as, and when people fall into the aspect of forgetting, and forget everything, and deny the good their fellow did for them, and fall into "anpin chashuchin," the darkened face, into everything that was done... When we see all the holy ones, how King David was betrayed and wronged.

15:58 David said: "Even my ally, in whom I trusted, who ate my bread, has lifted his heel against me." It is exactly the same thing as zavah gedolah, where the impurity is so great that it rises and bursts through, until there is uprooted from them the essence of Judaism. They have fallen so far into the darkened face, such that they are literally in the depth of the great abyss. Zavah: there is no time at all, one cannot tell niddah blood from zavah, one cannot tell at all when the time is, it is not yet possible to count at all, one only waits for the blood to stop.

16:28 And then, in fact, there are the days of whitening, when the woman has to count seven clean days, which is already... This is the level where one already knows the date and the time of her purification, that on this day she will become pure. That is, there is already knowledge. And so the woman, when she receives the impurity, on something that receives impurity, then in fact she becomes impure: from the very knowing, the impurity comes about.

16:52 That is, when there is seeing and there is knowing, then the impurity comes about, which is the secret of remembering. Because on the contrary: when a person forgets everything he saw, "the things that your eyes saw, lest they depart from your heart": he denies what he saw, he denies everything he received and everything he knew. Then immediately he becomes impure, he is already defiled with the impurity of niddah blood.

17:17 And after that, Heaven forbid, if he still continues in his confusion and in all his denial and in his betrayal, then it is not enough that he is in niddah: he is also a zav. It is already impossible to tell zivah from niddah, because it is more severe blood; the impurity is much harder and more severe. He cannot even count seven; she cannot count. The woman is the soul, as in "When a woman conceives and gives birth to a male." And this is exactly what we see, which is exactly the end of the daf, which is exactly what the Gemara says: that the more we in fact reach the level...

17:50 The night of the eighth day, this is that time of nightfall, the night of the eighth day, when we break through and come out of all the impurities, which is "on the eighth day the flesh of his foreskin shall be circumcised," which is the mitzvah of milah, where we uncover and take out all the disgrace, all the filth of the serpent, where we take the foreskin and put it down, and we say, "and the serpent, dust is its bread," and we reveal the Kingship of Hashem in the world, which is tefillah, which is speech, which is "milah," the word, as we say: bris milah, a covenant "made with the lips," which is also tefillah, also remembering.

18:23 This is the milah: that everything depends on the bris, on kedushah, on thought, on the eyes. That is why there is a difference with speech, meaning that it is a difference only from the side of the deed itself, that a person, when the bris milah is done, as long as he... So when a person speaks before the milah, he has the law of one uncircumcised; he is also "of uncircumcised lips." He cannot truly merit speech, he cannot merit tefillah.

18:48 And of course, if there is a blemish in him in this thing, then he too is in the aspect of orlah. Because his speech is blemished and forbidden, it cannot go up; he is down below, he cannot go up. And only once the time passes over him, "on the eighth day the flesh of his foreskin shall be circumcised," which the Torah commands us, specifically that the Shabbos should pass over him, which is "on the eighth day the flesh of his foreskin shall be circumcised." Like the law of... that a person in fact has to merit... This is the pidyon haben, which is done at thirty days: that this too should pass over him. That is, that he be a firstborn, that he came out first, and then in fact he merits, when he did not come by way of a caesarean.

19:20 When this one is born in Malchus, but in any case he was still born, then he merits that the pidyon haben is done. And in this too we see that, again, the time arrives. That is, only from the side of the time arriving do we merit to fulfill the mitzvah in its completeness, and then a person goes up and enters the highest place. Now, this is from Tractate Kiddushin, page 29: we have a minor who grows up, who in fact must circumcise himself when he grows up.

19:49 That is, everything depends on da'as: when he rises to a high place and to the secret of da'as, when he rises to the highest place, then he has to circumcise himself. That is, he reaches the aspect of knowing; because when he is small he cannot do anything. That is, he has his father and his mother, and the father has to circumcise him. He has to circumcise him, his son. That is, the father is the secret of da'as.

20:14 Now, when the woman was impure, we let her regain strength; because one of the reasons, too, for "on the eighth day" is that the woman should regain a bit of strength, that a Shabbos should pass, some time from the birth, and then she can... The bris milah is done. They did not set it so that only when she becomes pure can the milah be done. The korban she brings afterward. The korban, for when she becomes pure, is something else, but the woman's purification is not made a condition for the time of fulfilling the mitzvah of milah. That is, the mitzvah of milah is fulfilled on the eighth day, and one waits for the time when the woman will become pure. The woman remains in her impurity, and still the child is circumcised.

20:50 That is, that same aspect: it comes to tell us exactly that we rise and are elevated and truly merit to circumcise the orlah that is in speech, which is the words, all these words that are made with the mouth, which is that same matter of the vow, of fences, the things a person forbids with his mouth. That is, these things bring about fences and restrictions.

21:16 When a person lets a word out of his mouth, he fences himself in. The speech, in effect, forbids; the speech becomes forbidden upon the person. That is, he causes a "hatfasah," a binding, to take hold on a thing in the world. He takes a thing in the world, and instead of revealing the Kingship of Hashem in it, he bars it from the revelation of the Kingship of Hashem. Therefore these vows are severe, and it is forbidden to vow, for "it is better that..."

21:40 "that you not vow, than that you vow and not pay." Heaven forbid that a person do these things, because then he brings, Heaven forbid, a blemish into the revelation of Hashem, blessed be He, in the world. Because the revelation of Hashem has to be in every place and at every time. The moment a person vows, he contracts the revelation, so that it be only at a certain time and for a certain date. So it is the same when a person kept a certain practice.

22:04 This is the reason: he kept a practice, and he thought one has to say some psalm, or something one has to practise, and suddenly they told him: "Listen, that is not correct." He did not need to do that. He thought you have to say the whole Tehillim every day in Sefiras HaOmer, every day. So he thought. He was a simple, sincere man; he thought you must finish the Tehillim every day. And he did so for a long time. Suddenly he tells him: "Listen, no way, that is not right, it is not written in the Shulchan Aruch, it is not an obligation." What does he say? Not an obligation? So he needs no annulment of vows; he stops at once, and there is no vow here at all.

22:32 Because he understands it is something he was not obligated in; he simply erred in the practice, he thought it was required, and so it did not take effect on him. And it is exactly the same with what we see here in the world: the more a person is here in the world and he engraves and reveals Hashem, blessed be He, in the world in truth, and he goes and serves Hashem above da'as, that is, he does not look at the mind of the world, does not look at what the world says, he seeks the real truth, he seeks Hashem, blessed be He. Because to understand the mind of Hashem and to understand the mind of the Torah is not what the world understands.

23:07 The world today does not understand even the slightest edge of the Torah and of the knowledge of Hashem, blessed be He. They understand nothing. Ignorance has multiplied, and in the world they understand nothing. But the true purpose, that a person truly merits the true purpose, the eternal purpose, to return to Hashem and to see the revelation of the Kingship of Hashem in truth in each and every thing he learns, he searches for His will, blessed be He, what Hashem, blessed be He, is hinting to him.

23:34 That is the most important thing: not to break in this world, and to hold ourselves strong with all our might. Because from the root of the forgetting that is here in the world, everyone comes to all the troubles and all the problems and all the worries and everything you see in the world. I will give you a parable and its lesson, I will give you a parable, a bit shocking, but maybe you will be able to understand me better, what I mean. You see a person, you see a person in an airport, like, say, in an airport.

24:07 The world goes to that place there, the terminal, and there are lots of shops, and they walk around, and laugh, and stroll, and go about; that is how the whole world goes. Could it enter the mind that everyone who is there, the whole time, everyone knows, while they are strolling and walking around inside the... before boarding the plane, everyone knows: this one has a flight in two hours, this one has a flight in ten hours, this one has a flight in two days, this one has a flight in a few hours. Each one has a flight to a different country.

24:41 And everyone knows. This one knows that he boards the plane in two hours, and the plane explodes. This one knows that he boards the plane in six hours, and the plane crashes. This one boards the plane in 14 hours, and the plane hits some rock, explodes on some mountain. Each one who boards, everyone knows that the plane explodes. Could it enter the mind that everyone who is there, walking around, would stroll, eat, drink?

25:08 Could such a thing enter the mind? Certainly not. What would everyone do? They would sit, they would cry, say their goodbyes, stop everything, scream, refuse to board, do everything not to get on that plane, right? Everyone would fight, right? Could it enter the mind that someone would walk around there like that? Imagine now, everyone who is there knows, they are told: this one has two more hours, the plane will explode. And they go on strolling, buying chocolate, strolling, walking around.

25:35 Have you ever seen such a thing? Can what I am saying even enter the mind? Of course not. Right? Certainly not; there is no chance of such a reality. Everyone has sense. People would scream. It is exactly the same thing. The parable and its lesson is this world. All of us: the plane is the body. The soul is inside the body. And each one knows that in the end he goes. We see the strange deaths there are in this world.

25:59 This one by the sword, this one in a car, this one in the air, this one from cardiac arrest, this one from illness, this one from an accident. Everyone dies, the whole world. What decrees, what troubles, what disasters there are in the world. And people, instead of remembering the day of death, remembering the purpose, remembering... In Tractate Sukkah, page 53, the Gemara says: "A man's feet are his guarantors." The legs are Netzach and Hod, they are the legs, "trein shokin," these are a person's legs.

26:28 This is the blemish. Because we sinned, in the aspect of Adam HaRishon, the blemish came in Netzach and in Hod. Netzach is the trait of winning. Everyone has a desire to always beat the other, and out of the desire to win, from his pride, he never judges the truth. He always goes and falls from one stumble to the next. He does not reach the point of truth. When he wants to win every time, he does not give in. King David always wanted... he was seeking the Netzach and the Hod of Hashem, blessed be He.

26:55 All of Tehillim is to rectify Netzach and Hod, these two legs: to win precisely against the One who spoke and the world came to be. "Sing to the One who is defeated," they praise Him, "and rejoices." The Holy One, blessed be He, is glad to be defeated. Because if Moshe Rabbeinu had not defeated Hashem, blessed be He, the Jewish people would not have remained. That is: "Let Me be, and I will destroy them, and I will make you a great nation." If the Holy One, blessed be He, defeats Moshe, the Jewish people do not remain. But Moshe Rabbeinu: "And I pleaded with Hashem at that time, saying."

27:21 "At that time": he prayed at a time that is above time. It was not said within time. "And I pleaded with Hashem at that time, saying": it is a time that is above da'as, a time no one can grasp. He rose and was elevated completely above; he took off the "mashcha d'chivya," the serpent's skin. He had already passed through; he was purified completely, there was no longer niddah blood, nor zavah, nor seven clean days, nothing. He rose and was elevated completely, completely, completely: truly days of whitening.

27:46 They were the purest days there are in the world: that is the Stand at Mount Sinai. The whole world was pure, all of creation was pure, "their filth ceased"; they stood at Mount Sinai, received the Torah, with thunder and lightning. No more filth, no more anything; it was all over. Moshe Rabbeinu, who reveals to us how to rectify Netzach and Hod: that a person wants to be thanked, to be praised, to be glorified.

28:11 Therefore precisely through the praise of the tzaddikim, da'as and the intellect are raised up. When a person praises the tzaddikim, he in fact tells of the tzaddikim, and so he raises up da'as. And when a person, Heaven forbid, shames the tzaddikim, then he shames da'as and he prolongs the exile. He causes all the troubles of livelihood and all the troubles that come to the world. And that is what is done in the world, to our sorrow. All the troubles that come to the world are only and solely from this, and everything we see: that a blemish has come in da'as and in the intellect, that we do not truly merit to attain the knowledge of Hashem, blessed be He, the compassion of Hashem, the love of Hashem.

28:45 Therefore, if the world would reflect, and they had truly upright intellect and da'as, and truly knew how to value and rejoice in everything the Holy One, blessed be He, gives us, all this good gift that "I have in My treasure house," in Tractate Shabbos, page 10b, where the Gemara says: "I have a good gift in My treasure house, and Shabbos is its name; go and let them know." The Holy One, blessed be He, said: go and make it known to them, in da'as. Let them know that they are going to receive a time that is in fact above time.

29:13 You are all the time in six days; you are all the time in "six days shall work be done," you are all the time in the dimension of time, you are in niddah blood, and all the time in impurity, you are in the serpent's skin. Now I am raising you to the day of Shabbos, where you rise and are elevated to a day that is "go and let them know." Let them know that this is not down below; it is in da'as. We have Chochmah and Binah and Da'as. Now you have come down into the whole aspect of ChaBaD.

29:41 "Go and let them know": that you rise and are elevated to the highest place there is, because you merit the completeness of Chochmah, Binah and Da'as. Because on the holy Shabbos day there is the spreading out of Chochmah, which is the essence: that the whole day of Shabbos has no hold in it at all for the serpent's skin. That is all of kelipas nogah, everything where there is evil and a hold with evil. Then there is no hold with evil at all, because everything in fact is purified, and there is the revelation of Chochmah.

30:09 This is the Chochmah that is revealed on Shabbos, when people can attain the highest light, more than in the whole year. This is what the Alter Rebbe writes in Iggeres HaTeshuvah. One can even rectify severe sins that even Yom Kippur does not atone for. That is only because of the light of Chochmah that spreads out on the day of Shabbos, when we merit the greatest level. This is the secret of what Rabbi Chizkiyah said, on Bereishis, in the Tanchuma, siman 3: that the honor of Shabbos is greater than a thousand fasts. How is the honor of Shabbos greater than a thousand fasts?

30:34 How can there be such a thing? A person eats on Shabbos and delights on Shabbos, and it is more than a thousand fasts? That is more than a whole year of fasting. It is more than a year. The honor of Shabbos, not the honor of the Shabbosos: the honor of one Shabbos is greater than a thousand fasts. Because when a person is in Shabbos, he is above time. So he multiplies himself by more than a thousand fasts; because a fast is a concept of a day, it is time. The fast is in a day, it is in time. Now, Shabbos is more than a thousand fasts.

31:00 From here you have a proof that Shabbos is above time. That is, Shabbos is above time. That is, above time is precisely the time when a woman becomes pure for her husband. That is the time the woman becomes pure, a time that is entirely above time: that is the holy Shabbos. The time of niddah is the six weekdays. All involvement with this world is niddah blood. There are those who are in zavah altogether, who are impure with an impurity so severe that they cannot touch at all; they are not here.

31:29 So much so, they are in the depth of the great abyss, really, really down below. "She came down astonishingly; she has no comforter." And from the grossness and the coarseness and the physicality, the animal nature of a person, who is a sinner, and from the impure place he is in, he is truly full of the serpent's skin, and filth, and great impurity. His mind is blemished, and his deeds, and how he appears, and he has truly fallen down, down below. He is truly impure, his views are blemished, his deeds, until he is truly ugly in all his animal nature.

32:00 And only when a person rectifies his da'as and his intellect, and he is purified, he cuts himself off from all coarseness and physicality, he truly merits the level of an actual angel, he cleans himself of all the serpent's skin and the bad traits, of all the evil and the impurity of this world, and he rises and is elevated, and elevated. This cannot be attained except through Shabbos. Therefore those people, even though they are blemished all week and they sin, when Shabbos comes they rise and are elevated above time, and they feel light, they feel a spiritual light, they feel a certain life and enthusiasm and joy, because there is the spreading out of Chochmah.

32:36 And not only does it come down from Chochmah; it comes down to Binah and to Da'as. That is why at Motza'ei Shabbos we say "Atah Chonantanu," in the blessing of Chonen HaDa'as. And so the Holy One, blessed be He, said to him: "and Shabbos is its name; go and let them know," because it corresponds to the ChaBaD that is revealed on the holy Shabbos day, when all the illumination of Chochmah, Binah and Da'as is revealed, which corresponds to the first meal, the second and the third. Chochmah is the first meal, on Shabbos night; Binah is the meal of the morning; this meal, specifically of the second and third meal, corresponds to Da'as.

33:07 That is why the third meal goes straight out into Motza'ei Shabbos, when we see the Shabbos out, we escort the Queen, and that seals the light of ChaBaD, Chochmah, Binah and Da'as, and "Shabbos is its name; go and let them know." That is why it says of Shabbos "today, today, today," three times, a hint to the three meals, which are from the Torah. And from here you see... What? I can't hear? The fourth meal? The fourth meal is an obligation.

33:31 From Tractate Shabbos, page 119. Siman 300 in the Shulchan Aruch: one sets the table on Motza'ei Shabbos. It is the most important thing there is. More than that, what happened with Rabbi Abbahu and Avimi there, which the Gemara brings, that he slaughtered the lion for its kidneys, that is the chiddush: that in the end, the one who slaughtered the calf for the kidneys, in the end a lion was sent for it. One has to work it out; the Magen Avraham and the Mishnah Berurah say to make a meal with a cooked dish, something specially marked in honor of Melaveh Malkah, and not make something that is leftovers from the Shabbos dishes for Melaveh Malkah. Make something that is special in honor of the fourth meal.

34:06 Something that stands out, something big. The fourth meal, from the side of its time, falls on Motza'ei Shabbos, but it is itself a part of the Shabbos. Its being a fourth meal: it is a fourth meal. It is called the fourth meal from the side of the times, relative to the first three meals. But that is why, this is the reason, that if one did not make the second, did not make the first, in the end... he did not make the second. Why? Because all the meals are included in one another. That is the reason with tefillah, the tefillah of Shabbos too: one who switched the tefillos has fulfilled his obligation. Because the secret of the tefillah of Shabbos is that it is all one.

34:32 Because on Shabbos we should have prayed "Retzei, Hashem our G-d"; we would have prayed the whole Shemoneh Esrei, we would say Retzei, and we would have had to say: "Our G-d and G-d of our fathers, may there rise, come, reach, be seen, be accepted, be heard, be recalled and be remembered our remembrance, on this day of Shabbos." "On this day of Shabbos": we would have had to say Ya'aleh VeYavo. But now, the Sages did not want a person to be kept long on Shabbos. And that is the reason the Kol Bo gives that "U'va LeTziyon" was pushed off from Shacharis; I do not quite know what the burden is, but for the burden on the congregation, to do it at Minchah, not to do it at Shacharis, at Musaf. Every day we say "U'va LeTziyon" in the morning.

35:07 So we should have said "U'va LeTziyon Go'el" in the morning tefillah as well, before Musaf, as we say on Rosh Chodesh, and at every time we say it. Why did they push off "U'va LeTziyon" on Shabbos, push it off to Minchah? They should have left it in Shacharis, before Musaf. So the Abudraham writes that the reason is the burden on the congregation. They did not want to trouble the congregation. Of course this is cutting: shortening the tefillos, pushing them off, so there is no burden on the congregation. They did not want to weigh on them. Now, we pray, we make the tefillah, we say Ya'aleh VeYavo.

35:33 A person prays a tefillah on Shabbos, he erred on Shabbos and prayed the weekday one: he finishes the blessing he was standing in. Why? Because by the letter of the law they should have prayed the weekday tefillah on Shabbos, and mentioned: "Our G-d and G-d of our fathers, may there rise and come, on this day of Shabbos." Because from the side of the tefillah there is no change. This is what one can even say as a chiddush here: that from the side of the time of Shabbos... from the side of the tefillos, the mitzvos, the deeds, what we do, there is no break or blemish in the deed.

36:00 In this there is no break, because the tefillah, it all stays the same. But the dimension of time, the dimension of time itself: therefore in the time of Shabbos, when Shabbos takes effect, it is forbidden to do melachah, it is forbidden to desecrate the Shabbos, to try to blemish from the side of time itself. But once the time passes, we are immediately permitted to do melachah, with nightfall, immediately. That is, this is the distinction, and it comes to explain to us that there are the prohibitions that apply from the side of time: the three impure kelipos; the bris milah, not earlier and not later: "on the eighth day the flesh of his foreskin shall be circumcised"; a woman becomes pure with seven clean days.

36:32 All these times, where the Holy One, blessed be He, wanted that a person, if he does not yet have the kedushah in him, and he has still not merited, then at least let him keep this time. At least do not blemish time. Because if you blemish both time and what is above time, then you have no remedy, because you are engraving nothing here. The goal is that a person keep both time and what is above time, these days that are above time, which are your only possibility, your only one, to reach something and to get out of this impurity of zavah that you are in, that the woman is in, because the Shechinah is the soul.

37:08 And this is the only way for a person to merit to reach this level. And therefore, when a person has faith in the Sages, he rises and is elevated immediately to the highest place. Because he rises and is elevated above da'as, he is connected to the pure; he immediately rises to the greatest levels. He removes his serpent's skin right there on the spot. Because he rises and is elevated to a place so high that he does not belong to the world at all. He cuts himself off from the serpent's skin and he reaches the highest place. And therefore, this is the secret of the Chochmah that is revealed on Shabbos, which is above da'as.

37:48 Exactly. On the contrary, you do not send the Shabbos out; one delays the Arvis tefillah of Motza'ei Shabbos. We make a fourth meal. Also, if you eat a kezayis before bein hashmashos, before twilight, and eat another kezayis after nightfall, at the third meal, have in mind to fulfill the fourth meal. You fulfill with this the obligation of the fourth meal. One can eat the third meal at bein hashmashos, wash the hands. Yes, do it before bein hashmashos; but after the fact, if a person did not wash his hands, he can wash his hands during bein hashmashos, eat the third meal; he eats, eats, eats, waits until the stars come out, eats another kezayis, has in mind to fulfill with it the obligation of the fourth meal, and he fulfills with it the obligation of the fourth meal. It is as if it counted for him as two meals already.

38:28 He had in mind to fulfill his obligation with it, and it will count for him as the fourth meal. It can be done; it is a clever trick. So it is very important, and these are the things that a person fulfills, and merits to engrave in the world. But there are many more things here that need to be explained, but more or less what I managed to explain of the chiddush, this is the chiddush that came down to us now, together with you, something in honor of the simchah.

38:56 Look, we will end with this and say to you a great yasher koach. Of course, there is nothing to rejoice about with the birthday for its own sake. We rejoice only over the gift, that we merit to finish on the birthday, the siyum of the Talmud, the Shas. May it be for benefit, for protection, for safekeeping, for good tidings, for us, for all the Jewish people; that we merit the siyum now, it counts for everyone as if they are finishing.

39:22 So I must not let it go to your heads: you will say that you finished the Shas. I toiled, and you... finished. It is all fine. But the main thing, the main thing that is truly important for us to truly remember: let us remember two things. One: where are we going? This is what Akavya ben Mahalalel says: "Know from where you came and where you are going." Always remember what the purpose is, what the last day is, what the last day is; one must always think about the purpose.

39:48 As Rabbi Nosson said: "Everything I can imagine; the first night in the grave, that I cannot imagine." A person thinks about this saying, he goes very far and very high with it; he understands the purpose, understands yiras Shamayim, how important it is to instill it in a person. He always thinks about his purpose, about the day when they carry him, and what he engraved in the world. Always think about the true purpose, about the eternal. And on the other hand, always remember all the good that Hashem has done for us, all the gifts that Hashem has given us, everything we received, our whole path.

40:21 Yes. Thank you very much. I too love you without end, and I too pray for you and love you very, very much. And the goal really is, from day to day, to see as many more happy Jews as possible, more Jews who are saved, who have it good, and that Hashem, blessed be He, does miracles and wonders for them, and hears the cry of the Jewish people, and will not leave us, and will not leave us, and will not abandon us, and that we reveal the Kingship of Hashem in the world, and that we shine the light of Hashem, blessed be He, in the world.

41:01 And I love you very much, and pray for you, and bless you, and you are in my heart, one by one by one by one. Know this, I am telling you this, it is very important that you remember, as you know, and I have told you this several times: that the time when I pray for everyone and think about everyone, about everyone, truly about everyone, about everyone who brings a note, every tiniest note that someone writes on a bus ticket, or writes on a receipt, a "kabbalah"... someone who "learned Kabbalah," so he was at the supermarket, he "learned Kabbalah," he brought a chiddush in "Kabbalah."

41:35 Even on that they write kvitlach. On every tiniest thing, I take that note, I keep it, everything is kept with me, you can ask the... Not even the tiniest note gets lost. Every tiniest note that is brought to me, I keep it, every note, and I store it away in the Heichal, and I pray for you over every note, out of how important you are to me, and everything you write, everything you bring.

42:10 I pray for each one, and each one is very, very important to me, and I pray for each and every one of you and think of you. And on Erev Shabbos, always at Kiddush, when I say "Yom HaShishi, Vayechulu HaShamayim," and I pray there, it is a time when I am very bound to that moment, to that time when I pray. It is the time when I feel it is the time to pour out all my words before Hashem. At that moment, precisely at that time, every week at the time of Kiddush, always remember, know that I bless everyone who was by me that week.

42:41 Everyone who came and did not get in, and was not there, and did not reach, and did not speak, and nothing, just simply came, just arrived, or he only sent a kvittel, a note, something: know that I pray for him at that moment, on Erev Shabbos at Kiddush. Always remember that this is a moment when I think of you and pray. Of course all week I think of you and pray for you, but at that time I pray and pray for each one, that you should have salvation, and that there should be joy, and that you rise and be elevated and give the Holy One, blessed be He, satisfaction, and cleave to Hashem, blessed be He, and that you have miracles and wonders, a good life, good tidings, and may we merit the complete geulah, speedily in our days.

43:26 Amen and amen. I love you, a great love. Be strong, be strong. Look how beautiful. Who is that, Nissim Chaim, you made this? Rabbi Nissim Chaim is always precise about what I say, and he says there are surely secrets in it, with gematria. Well done. It is his chiddush, not mine. One has to say it in the name of the one who said it. Megillah, page 15, the Gemara says: "Whoever says a thing in the name of the one who said it brings geulah to the world." So I once said a chiddush on this: "whoever says a thing in the name of the one who said it": whoever says the word in the Name of its Sayer, cleaving to the One who spoke and the world came to be, brings geulah to the world.

44:03 That is everyone who "says a thing in the name of the one who said it." Everyone who says the word with such great cleaving, in the Name of its Sayer, in the Name of the One who spoke and the world came to be, brings geulah to the world. So may we merit to say. So he says: "a day that is above time" is exactly the gematria of "Shabbos." Be strong, Rabbi Nissim Chaim, well done. Be strong, be strong, be strong, very nice. A mind clear as sapphire and shining.

44:30 Truly, a great yasher koach to all the honored rabbis, the talmidei chachamim who are here. May Hashem watch over you, may you have salvations, good tidings, a good life, joy. To be only in joy, always. And pray for us too, pray for us; we too need tefillos and blessings and salvations. I love you. Be strong, be strong. "Hadran alach Tinokes," and Tractate Niddah is completed, and the whole Shas.

45:08 "Hadran alach," Tractate Niddah, and the whole Shas. "Our mind is on you," Tractate Niddah, and the whole Shas.