The Yanuka Rav Shlomo Yehuda-＂ הסוד לחיים בלי פחד ובלי דאגות＂ שיעור מיוחד מהגאון הינוקא בעת אמירת פרשת המן

3:27 "They shall prepare what they bring in" — to prepare the body in honor of Shabbos: to sleep on Erev Shabbos a little, a few moments, to prepare the body itself in honor of the holy Shabbos. One who prepares himself, who reads the verse twice and the Targum once, goes to the mikveh, prepares himself, his body — he is promised, in the name of Rabbi Shalom, that all the coming week he will not stumble, if he indeed conducts himself this way. And so we see it from here, from the verse, "They shall prepare what they bring in." But here I need to tell you something.

3:52 Let's go on. "and it shall be double what they gather day by day." "And Moshe and Aharon said to all the Children of Israel: In the evening you shall know that Hashem took you out of the land of Egypt, and in the morning you shall see the glory of Hashem, as He hears your complaints." Pay attention to the verse. The Holy One, blessed be He, stresses for us several of the most important things. What is the thing that Hashem, blessed be He, keeps repeating in the Torah, all the time?

4:18 A mitzvah from the Torah, all the time. It is the Exodus from Egypt. "In the evening you shall know that Hashem took you out." "Speak to the Children of Israel" — at the end. We make tzitzis, we remember tzitzis, everyone wears tzitzis. And what is the end of the parashah of tzitzis? "I am Hashem your G-d." The meaning of the Exodus from Egypt is the possibility of getting out of all troubles, all problems, all misadventures, all suffering, all problems. There is nothing one cannot get out of.

4:51 Everything is possible for Hashem, blessed be He — truly in the blink of an eye, everything with the greatest ease. Hashem, blessed be He, says to the Jewish people: I took you out of the land of Egypt — but remember what goes with it. See what comes next. "And in the morning you shall see the glory of Hashem, as He hears your complaints." It is somewhat to our shame that we complained so much to Hashem, blessed be He, about everything we go through, about everything we don't have — about everything, we complain.

5:19 The verse says: "as He hears your complaints against Hashem — and what are we, that you complain against us?" "And Moshe said: When Hashem gives you meat to eat in the evening and bread in the morning to be filled, as Hashem hears your complaints" — again He reminds us of our complaints — "that you complain against Him." And once again: "And what are we? Your complaints are not against us, but against Hashem." Notice how many times. I will explain. "And Moshe said to Aharon: Say to the whole congregation of the Children of Israel, Draw near before Hashem, for He has heard your complaints."

5:47 "And as Aharon spoke to the whole congregation of the Children of Israel, they turned toward the wilderness, and behold, the glory of Hashem appeared in the cloud." You see from here — you see from here how much the Holy One, blessed be He, is pained by the complaints. And every complaint that we complain in this world, when something pains us, anything in the world, when all kinds of things in the world pain us — that complaint, in truth, at its root, is against the Holy One, blessed be He, Himself.

6:15 Even a person who complains about every single thing — one about livelihood, one about life, one is upset about his boss and goes and speaks lashon hara about his boss — it is against Hashem, against the Holy One, blessed be He, Himself. That is, because your boss is a creation of the Holy One, blessed be He. The Holy One, blessed be He, created your boss. The Holy One, blessed be He, gives him life; the Holy One, blessed be He, made your boss. When you speak against him, you are speaking about the Holy One, blessed be He, Himself. And so we find ourselves, when we don't pay attention, speaking all the bad we have in this world about the Creator Himself. We are complaining about the creation.

6:46 We complain: why is our livelihood like this, and why did He give me a wife like this, and why is my livelihood like this, and why do I go through this, and why can she, and why is this happening, and why does he have a livelihood and I don't? Why did my boss do this to me? Why did my commander do this? Why did my manager do this? He complains and he speaks about them. He speaks about them. Whatever doesn't look right in his eyes, he speaks lashon hara about it — lashon hara about the country, lashon hara about the house, and "What a bad house, what a house that gives me troubles."

7:16 He talks about his house, poor fellow — a few blocks and stones are giving him troubles. That is, someone will complain that all his misfortune is because he moved to some hill, poor fellow. It has nothing to do with it. There is no such thing, Heaven forbid. We do not see evil in the world. There is no evil, nothing. Everything is a revelation of G-dliness. Everything is only good, everything is mercy, everything is kindness. We do not complain about anything. Accept everything with love. Everything is a revelation of G-dliness that the Holy One, blessed be He, reveals to us, and He stands behind everything we see.

7:46 We need to know how to see the Holy One, blessed be He, in everything — standing behind it — for the Holy One, blessed be He, does not want this grievance, these complaints. We are constantly grumbling against Him, constantly complaining. We have endless things in which we can recognize the miracle of the Holy One, blessed be He. But we do not appreciate what He does with us, Hashem, blessed be He. We are constantly full of denial and heresy. And you know, we imagine that we are people of emunah today, in this generation.

8:15 But if they took hold of a person and shook him, and stood him in the smallest test of emunah — if they grabbed him now and put him among some gang of robbers in the world, put him in the heart of the sea — for I once gave this parable. Truly, whoever really wants to understand what emunah truly is — go over it, imagine it, and engrave it in your memory well, well, well. Imagine — let each one imagine to himself that right now he is sailing on a cruise, on a ship.

8:42 He went off now to take a voyage, some cruise, alone like that, in honor of his birthday. He got into a small boat, and something happened: his ship — his small boat sank, it went under. Since he had gone alone, to be by himself, he was left stranded in the heart of the sea. — I've already heard this story. Yes? I'll tell it to you privately. And the fellow is alone in the water. Alone in the water.

9:10 You understand? Yes, but we have too many kinds of doubts. He is there in the heart of the sea, and there are sharks in the water, and whales, and octopuses, and squid, and dangerous beasts, and all kinds of frightening things in the water. He sees the heart of the sea. He doesn't even know how to swim; every so often he holds himself up. And he is alone, alone, alone, and it's cold, and there are winds over the water, suddenly waves — out at sea these are not waves like here on the shore.

9:41 Every wave — so many huge, mighty waves. He looks at the stars, and so much lightning and thunder, and so many creatures in the flashes of lightning — he sees beasts drawing near to him. I ask you: to whom does he cry out? Does he cry out to the Holy One, blessed be He, or does he cry out for someone, anyone, to lift him out? And after that comes the greatest test: a ship passes by him.

10:18 I have told this before — maybe you heard it. He goes on, there in the heart of the sea, and while he is in the heart of the sea, suddenly he sees a great ship passing by. And now the test, the question: he is already about to swallow water; this is his last moment.

10:48 To whom will he cry out with all his strength? To the ship, or to Hashem, blessed be He, to save him? Think about this test. Try to imagine how a person would feel, there in the heart of the sea, and in his last moments, dying, full of water, he can cry out with all his strength. Does he aim his cry at Hashem, to save him? Or does he aim it with all his strength at the ship, so that someone will hear and save him? Think about this test.

11:14 It is a question I once asked, to think what pure emunah is: how clean a person must be, to feel that in his last moments he cries out only to Hashem, blessed be He. The law is in Yoreh De'ah, siman 338, se'if 2, in the Shulchan Aruch: a person, before he passes away, says vidui, the confession — one who is gravely ill. But before he departs from the world, he must say vidui.

11:39 There — they say it to him, they read the vidui before him. They say vidui with him. Whoever stands before him tells him — he wants vidui — and explains to him how to do teshuvah, so that before he departs — if, Heaven forbid, he did something not good — he will die in teshuvah. These small moments, the last ones, can acquire the World to Come for a person, and gain him everything he can gain in the world — and also, Heaven forbid, lose it.

12:04 A person's thought at every moment in this world — if, Heaven forbid, he suddenly passes away at a moment when he has a complaint or a grievance or a question against the Holy One, blessed be He, about His conduct, about something Hashem does, or something that doesn't look right in his eyes — he can lose everything. For just as with this vidui, Heaven forbid, if a person did not say it, Heaven forbid, he has lost his world — and the reverse as well. So it is exactly the same: if a person does not truly merit to look at the good and the kindness that Hashem does, and to seek the Holy One, blessed be He, and he is constantly full of grievances and complaints, seeing evil in the Jewish people, seeing evil in the world,

12:41 and everything is no good — he speaks ill of this one and ill of that one — these are the things that hold back the geulah. So we must always look: here the Torah — the Holy One, blessed be He, too — warns us here and tells us to stop complaining, to stop being full of grievances, to clean our hearts and be joyful. And each one has much, much to rejoice over; he can rejoice in many things, and not be, Heaven forbid, a complainer.

13:09 Pay attention. Only joyful, eh? "For He is good!" "Give thanks to Hashem, for He is good, for His kindness is forever!" Pay attention.

13:34 After that the verse continues: "And Hashem spoke to Moshe, saying: I have heard the complaints of the Children of Israel." Again, the complaints. "Speak to them, saying: Toward evening you shall eat meat, and in the morning you shall be filled with bread, and you shall know that I am Hashem your G-d." Hashem, blessed be He, shows them that He bestows everything upon them, and all bounty is from Him. "And it was in the evening that the quail came up and covered the camp, and in the morning there was a layer of dew around the camp."

14:04 You know that from here come many laws of Shabbos — siman 271, the Mechaber, the Shulchan Aruch — about the cloth that we spread, corresponding to the layer of dew, and the manna that came down for them, for the Jewish people — it came down to them covered. All the manna — its upper part was sapphire stones. All sapphire stones. And for each one, manna came down; its cover — today we have a cake with a plastic cover, right? We have a cake with a plastic cover, or a Krembo with something like that.

14:31 That is the coating of the Krembo. How do you say Krembo in French? — Chocolate... chocolate... the Krembo. That's the Krembo. So that's how it goes. Krembo. You put the food inside, and on top we have a cover.

14:57 When the manna came down for the Jewish people, they became rich from the manna, and each one would give his wife precious stones and pearls. What is "and the layer of dew went up"? Do you think it was like what you see — dew on the car? It was not dew like that. This dew — the meaning, the Midrash says, is that it was sparkles of precious stones and pearls. A man would go out to the entrance of his home each day, and suddenly see shining sapphire stones, gems, diamonds.

15:27 "And the layer of dew went up" — like dew that glistens in the sun, you see it like precious stones, when you come close to the car — that is how it was. The manna was not some food on the ground with dew on it. That is not what is meant. "And the layer of dew went up": those precious stones were shining; everything was gleaming. And each one would get up, and it was all precious stones. One who was at a level of emunah truly had costly precious stones; one who was less, lesser stones came up for him. All of it arranged according to a person's level. And so too the level of "what you bake, bake" — each one's own baking.

15:58 So all the times we put down the cloth, as we read just now — we have a cloth that we spread on Shabbos, we put down the cloth, and then we also put an upper cloth over the challah, the bread, to remind us of the manna that came down for the Jewish people. Of course, it was not a cover with "In honor of the holy Shabbos" written on it, like we put there — it was of precious stones, of pearls, of precious stones and of pearls. And see what an important thing the Holy One, blessed be He, gave us.

16:25 This is the importance, indeed, when we come and want to prepare for Shabbos, ... for Shabbos. But this excitement is exactly what the Jewish people had with the manna that came down for the Jewish people.

17:12 The manna arrives; the Jewish people are excited. The manna arrives, and among the Jewish people — here, each one has something special of his own. It is importance, he has joy — because the manna symbolized bitachon, and the greatest emunah in the Holy One, blessed be He: here, everything you could only dream of has come right to you. Hashem rains down for you, right into your own four amos, emunah and bitachon in the Holy One, blessed be He. "And the layer went up..."

17:37 Understand what comes next. "And the layer of dew went up, and behold, on the face of the wilderness — something fine, flaky, fine as frost on the ground. And the Children of Israel saw." "Fine as frost" — what is "fine as frost"? It is like ice, which gleams, right? So too were those sapphire stones that coated the manna. They were "fine as frost." And like very precious crystal stones, they coated the manna. "Fine as frost on the ground. And the Children of Israel saw, and they said one to another: Man hu — what is it? — for they did not know what it was."

18:04 What is "they said one to another: Man hu"? You know both. The Jewish people went out of Egypt — they went out maimed. One came out without a hand, without a leg — each one came out of there maimed. When the Jewish people were in Egypt, and they built — they made Pisom and Raamses — the work was very, very hard. It was not work like we have. They had to produce the tools, produce the mortar, produce them, and work until there was no place left in the body.

18:35 And if a man had already reached the end of his strength, still he forces him to work. And why was there the plague of darkness? For whoever doesn't know: they would use the heads of the Jewish people as lamps. A man would come home, toward evening — a wicked Egyptian, after abusing the Jewish people all day — and sit down with his wife to eat. What does he do? He calls a Jew, a Hebrew; he says to the Hebrew man: "Come here a moment, come, stand here."

19:02 He puts a candle on his head and tells him: "Bend down — a little, a little, a little more... no, stand like this. There — stay." This man, who from the whole day cannot stand at all — the work is so hard — he makes him stand like that and give him light. That is the reason for the plague of darkness. There are many reasons, but this is in many midrashim: Midrash Vayosha, on Parashas Beshalach, and Midrash VeHizhir too, on what was added in the plague of the firstborn: that even the statues and the pictures they had of firstborns — these too the Holy One, blessed be He, destroyed in the plague of the firstborn.

19:43 If there was a firstborn who had died twenty years before the plague of the firstborn, and the Egyptian woman had in her home a picture or a statue of her firstborn son, then in the plague of the firstborn the Holy One, blessed be He, destroyed the statue and the picture — of that too, nothing remained. She looked, and suddenly she sees the statue melting, sees the picture burning, in the plague of the firstborn — so that no trace would remain of the firstborn of Egypt. Even that was gone. Well, what a thing.

20:09 So where were we? With the Jew. We said: and after he didn't bend down enough, the Egyptian took a sickle, or something they used to reap with there, and cut off the Hebrew man's head. That is how they would kill them — whoever did not hold himself firmly to give light, to be the light. And this, still, after a day of work and toil. And so it was: in the course of the work, some had limbs severed; a brick falls on someone's leg; someone gets cut, blood spurts — there is no such thing as an ambulance or an evacuation.

20:44 He continues without a hand; a man is spurting blood and has to keep working with the other hand, in Egypt. So why is it that each time the Holy One, blessed be He, stresses the Exodus from Egypt? Why does the Holy One, blessed be He, say, "Just as I redeemed you" — "Behold, I have redeemed you, the end like the beginning, to be your G-d" — "Ehyeh Asher Ehyeh, I Will Be What I Will Be"? He said to Moshe Rabbeinu at the burning bush: I see what the Jewish people are going through, and I will redeem them in the future as well. So He always reminds us of the Exodus from Egypt. Remember: just as you were there in Egypt — but there it says, "and their outcry rose up to G-d."

21:11 There we cried out in Egypt: "and the Children of Israel groaned from the labor." They worked so hard, they could not go on any longer in the exile, and then they cried out to Hashem: "Redeem us — we cannot go on any longer!" And then the Holy One, blessed be He, redeemed them. "Ehyeh Asher Ehyeh" — just as we saw with them. Today we are in exile, and yet we imagine that we are in the geulah. We think we have already been redeemed, we think that's it already; no one feels the true pain of longing for the Beis HaMikdash, the Holy Temple, for the geulah — how Hashem, blessed be He, will go before us, how Hashem, blessed be He, will be with us, that the Holy One, blessed be He, will lead us and not leave us.

21:45 We are under an exile, in the midst of so many dangers — [unclear] — and enemies from outside, and enemies from within, and we no longer know whom to rely on. We see everything Iran threatens us with — and here, people living among us who, Heaven forbid — we see what they did: terror attacks, and disasters, and everything that happened, and everything that happened on Simchas Torah. That was already here — it was not from Iran, it was from here.

22:10 That is to say, right here, closest to us, were those terrible pogroms. From within and from without — we don't know — [unclear] that so many troubles have come upon the Jewish people. But if we would cry out to Hashem, blessed be He: "We want You already — redeem us! Do not leave us; save us Yourself. We want Your crown, we want Your glory. We want You to lead us — we don't want even an angel here.

22:34 We want You Yourself." Only the Holy One, blessed be He — that is what the Jewish people ask of the Holy One, blessed be He. That is why He said "Ehyeh" to Moshe Rabbeinu twice. After all, He said to him: "Ehyeh Asher Ehyeh." One "Ehyeh" — use it now, for this exile; and the last "Ehyeh" is for the final exile, with Hashem's help. That is "Ehyeh Asher Ehyeh." There are great secrets in this, and awesome and wondrous hints, which Rabbi Shimshon of Ostropoli wrote of, and many more holy and awesome ones, on this secret of "Ehyeh Asher Ehyeh." How many great secrets and awesome hints are hidden in it! For "Ehyeh" corresponds to Keser — the highest light, the greatest mercy that flows down, which can take a person out of the lowest place and bring him to the highest place.

23:24 When one wants to arouse mercy in Heaven, when one wants to arouse some mercy, to remember the Jewish people — and this place where the Jewish people are now is such an impure place. It is impossible to pray in Egypt. Everything is abomination and idolatry and terrible impurity, and evil and wickedness, and arrogance without equal — Egypt, and Pharaoh: "My Nile is my own, and I made myself" — and heresy and darkness. And the Jewish people are already saying: Man, what is Moshe Rabbeinu talking about?

23:50 What are you talking about? They heard him when he came into Egypt to rebuke them, to explain to them: this is it, onward — "Let the work be heavier upon the men, and let them not pay heed to words of falsehood." Pharaoh at once explains to them, to the Jewish people — who were beginning to understand — that all the words that Moshe Rabbeinu says to the Jewish people are nothing but words of falsehood. That is what Pharaoh tells them: these are not words of truth. He says they are words of falsehood. And what were the "words of falsehood," do you know? The words about the true purpose, which Moshe Rabbeinu cried out to us — to go out of the exile — about that Pharaoh said "words of falsehood."

24:20 Always know this rule: every time we are strengthened, every time we have hope, take that hope and lift it up as high as can be. When someone tries to break your hope and your joy, know that it is Pharaoh, that it is the Satan, that it is Amalek, that it is words of falsehood. Our hope is from "Yisrael"; that is our strength, from "Yisrael." We are called Yisrael — "for you have striven with the Divine and with men, and have prevailed," as is written in Parashas Vayishlach.

24:45 Yaakov Avinu manages to survive, manages to overcome everything. If there are such hardships, and darkness and fear and panic and gloom and despair, and one cannot see any hope — Yaakov Avinu is called Yisrael, "for you have striven with the Divine and with men, and have prevailed." You can stand firm, you can reflect, you can be strong and stand up to everything. Nothing will overcome you.

25:12 That is the strength of the Jewish people. The Midrash Rabbah says: our Matriarchs, Sarah, Rivkah, Rachel and Leah, were barren. Every one of our Matriarchs was barren. Think about that. How many of the Matriarchs were barren? You can't say now: well, this one bore children, and just one — one was barren. Every one had difficulty bearing children. Why? The Holy One, blessed be He, says: this is a people that will be born out of tefillah. As it is written: "and a people yet to be created will praise Hashem." This is a people born out of hardship. This is a people born out of tefillah.

25:38 And if it does not understand its meaning, and its strength, and its hope, it does not prevail against the nations of the world. If we do not understand that the strength of the Jewish people is unity, and the strength of the Jewish people is tefillah, and the strength of the Jewish people is the Torah — the Jewish people have no strength. In the Yerushalmi, chapter 1, halachah 1: the generation of Achav would go out to war — there were idol worshippers among them — and they would win, because there were no informers among them, there were none among them who spoke lashon hara. We are a people — our strength and our might — "all that Israel did to the Emori" — it is in the power of the mouth of the Jewish people, as Rebbe Elimelech brings.

26:20 A thought for each one, that we need to know: Torah is the most important thing, tefillah is the most important thing — unity. The snake — its tongue is division. Have you noticed the snake? Its tongue is split. Lashon hara is the force, the strongest one, that works in the world to hold back the geulah and to bring harm upon the Jewish people.

26:45 Lashon hara brings illnesses into the world. When you see troubles and plagues and calamities and wars and the dead, and orphans and widows — whoever speaks lashon hara among the Jewish people, about the Jewish people, he is the cause of the orphans, he is the cause of the widows, he is the cause of the illnesses, he is the cause of the plagues, he is the cause of the troubles; he is the one who brings down all the evils and calamities that come to the world.

27:12 A person who speaks lashon hara thinks he is doing justice with his evil words. But in the end, because he is not speaking truth — for the evil speech itself is already not the will of Hashem, for Hashem, blessed be He, will never put evil upon His people Israel. What is written in the tefillin of the Holy One, blessed be He? "Israel, in whom I take pride." And then, what did Moshe Rabbeinu say when he knew that the exile had begun? "Indeed, it is known."

27:43 What — there are informers? They speak lashon hara? Now I understand the whole reason for the exile. Now I understand why they are not redeemed. With such great strength as they have — the Torah — and Hashem, blessed be He, with them — how can they not defeat everything? Why, they can defeat everything. The armies of Sancheriv fell before King Chizkiyahu. Who can threaten the Jewish people? The kedushah [unclear] — that is the strongest force. [unclear] The greatest strength of the Jewish people is its unity: not to let anything bad harm us, not to be shaken by anything bad, to skip and leap over all the voices of this world, and to be one gathering. One must always remember, with lashon hara, when a person speaks against the Jewish people as a whole: "You sit and speak against your brother; you slander your own mother's son."

28:31 One must even take care — according to Rabbeinu Chaim Vital — for even about a non-Jew it is forbidden to speak lashon hara, lest from that we come to learn to speak lashon hara among the Jewish people, Heaven forbid. Any creature of Hashem. And according to the Rosh, a person who even suspects his fellow in his thoughts must appease him for having suspected him for nothing. And "one who suspects the innocent is stricken in his body." Where do all the illnesses come from? Where do all the disasters come from?

28:55 From when we at once pull apart from one another. What is the meaning of lashon hara? What is the meaning of being far from the Holy One, blessed be He? It is to cause the Jewish people to be divided, so that they split apart: this one not with that one, this one not with that one, this one not with that one. And then these will quarrel with those, and those will quarrel with these. So when a person speaks lashon hara, beyond transgressing "You shall not take revenge, and you shall not bear a grudge," and "Cursed is one who strikes his fellow in secret," and "You shall not go about as a talebearer among your people," he also transgresses "and he shall not be like Korach and his company" — severe Torah prohibitions, which go on dividing into tens of thousands of prohibitions, Heaven forbid,

29:30 as it rolls on from person to person to person to person. These things spread — and especially now, at a time like this, when everyone knows that soon there are going to be elections. It is a very clear thing that soon... Now it starts. Everyone starts saying: "Look, this one is going to be in charge — we have to vote for him." And that one starts, and everyone starts, and they think justice will be done by their talking.

29:57 But there is no need to make disputes and parties. The way of the Jewish people is the way of unity. We need to choose the Holy One, blessed be He; we need to choose the good. There is no such thing as gaining honor through your fellow's disgrace. Always know one thing: "Truth will sprout from the earth." The true and pure strength does not need to be helped. What the Holy One, blessed be He, wants to make great, He will make great; nothing will avail against it. And if a person has all the tools in the world to be on top — he is born a king, the son of a king, with the greatest wealth — if Hashem, blessed be He, does not want him... [unclear] If the Holy One, blessed be He, wants to take "a slave who becomes king,"

30:33 He will take the smallest person — a tomato grower, an apple grower. He will take him out of the pit: "By your word shall all my people be governed." You will rise and be a king... [unclear] Now He makes a tomato king: suddenly the man invents a new patent, and from that tomato patent he comes into great wealth. Who does all this? The Holy One, blessed be He, does everything in the world.

31:00 He crowns kings, He raises up, He brings down. But the power is only one power. What do we say? "Shema Yisrael, Hashem is our G-d, Hashem is One." The strength of the Jewish people is "One." It is One. When He said to him, "like the sand that is on the seashore," He blessed him with much, much blessing. He did not say to him "like the sand that is in the desert." He did not say "like the sand that is anywhere"; rather, "like the sand that is on the seashore" — sand that is like dough, sand that is a dough: when you knead it and lift it up, it is a dough, it is sticky, it is one.

31:34 If we do not feel one with each other — by the way, we have one Torah, one Book, one people and one Creator — the moment we start to bring that down, and already start to see: "this one is Torah" — "no, this one is Chassidus" — "these are Litvish," "these are Sephardim," "this one is against," "this one isn't," "this one is secular," "this one is religious" — we start in on one another, cataloguing people on the basis of opinions, and on the basis of things that are not the Torah.

32:04 And then they say: "No — a politician," and "this is politics," and this and that, and everyone runs after power and after honor, and they fight one against the other. Always know: the strength of the Jewish people is unity, not lashon hara. The moment a person speaks lashon hara, he is already falsehood, for his very talk, in which he is doing a grave deed, can never be truth. It can never be truth, for "truth will sprout from the earth."

32:30 So always, always make peace; increase peace, increase good speech in the world. This world is beautiful, this world shines, this world does not need to have illnesses. When you always ask: "Why are there so many hospitals? Why are there so many disasters? Where is Hashem? Why has He left us? Why doesn't He help us?" — He has not left us. We drove Him out from among us. He is with us: "They shall make Me a sanctuary, and I will dwell among them."

32:57 When we go and talk about the manager, go and talk about a friend, or the grocer, talk about the neighbor, talk about that one, we think: "Good — now I have gained some merit; I gathered from this lashon hara that he is someone to beware of. I won't vote for him in the elections." You think you did yourself good, and that you were careful? You were not careful; you have already been bitten by a snake. That is to say, it is a question of time how much you will be harmed from having been bitten.

33:23 A person who was bitten by a snake has been bitten. That is not called being saved; that is called being harmed. One must look at lashon hara, at talebearers, as snakes who multiply disputes among the Jewish people, with divisions — that is, telling people, with their opinions: "Choose this way," "choose that way" — this one against that one, and that one against this one. We need to make unity. There is no hatred among the Jewish people.

33:47 This one shall not be greater than that one, and that one shall not be smaller than this one. We need to feel like one man with one heart — there is no hatred in Israel. We need to be one camp — "and your camp shall be holy." The camp of kedushah is togetherness. Kedushah, beyond that — there are many interpretations of kedushah: fences, [unclear], ascents, levels. But kedushah is separation, being set apart. Being set apart — and we need to be set apart.

34:13 What sets it apart among the peoples? I want you to look: see the nations of the world, look at the nations of the world. They are many, many more than we are. But what did Haman already say? He said... "There is one people, scattered and divided among the peoples." See what he says. Not only "there is one people scattered among the peoples"; "there is one people, scattered" — it is divided, and it is also scattered; within all that scattering, it is divided, among the peoples.

34:39 That is the great fear — to tell us to beware, with all our strength and all our might, of every division. We also need to say, about these elections and about those people who are starting now — it will surely take a few months — now that the business of power is starting, and they start: "Come on — this one for mayor," and this one against that one, and "this one will be a minister," and "that one won't be a minister," and this one will be like this, and that one will be like that — and each one already starts trying to raise himself up on his fellow's back.

35:11 He wants to get further ahead, so he wants to be a city rabbi, so he will talk about the current city rabbi; he wants to be this, he wants... One must know, about all these things: whatever comes from jealousy is not truth. It is not truth, that is clear — one has to know that. And we need to increase unity among the Jewish people, to love our people, to love our brothers, to love what Hashem, blessed be He, has made in the world, and to show the good, and to increase the good. That is the way that will bring light to dwell in this world, and all the light will dwell here, and there will be hope. You know well enough — there is no need to explain to you — how small and weak this world is, and how small we are,

35:47 scattered and worn thin as it is. No one — not one of us — is going to live here now for 200 years or 300 years. We — the days of our lives are seventy years, and if with strength, eighty years. And the Holy One, blessed be He, decides what He decides in this life. One must have mercy on the other, one must see the mercy, always look at the good, and judge favorably. Even talebearers — judge them favorably. Poor man, he talks; he doesn't know.

36:13 There is no need to condemn him. [unclear] He talks, all full of hatred; he doesn't know. He doesn't understand; he was misled. They gave him wrong information. So he talks. That is judging the Jewish people favorably. People do not know what they are saying or what they are doing; they are stuffed with so much falsehood, or so much hatred. And one must judge favorably, and one must love everyone, and one must feel the true unity among the Jewish people — to the point that this unity is what will awaken the will to redeem our people.

36:42 With Hashem's help, may we all be strengthened in this: to drive out the hatred and bring baseless love to dwell among the Jewish people. May you all truly feel trust in one another and love for one another, and may Hashem, blessed be He, dwell there. Now — one moment — we strayed a little; the explanation of the parashah of the manna is long. ...that You do miracles there. We come, and what does it say?

37:20 "And the Children of Israel saw, and they said one to another: Man hu." Ah — this is how I got to it: because they went out maimed. So when he comes up to David, he says to him: "David, this isn't you — yesterday you had no hand! How do you suddenly have hands?" And Yitzchak Cohen, who was disabled — how is he suddenly walking? "They said one to another: Man hu" — "they said one to another: Man hu" — who is this man? I don't recognize him. Yesterday this was Moshe — he had no legs!

37:47 What happened? The manna came down. They camped for the first Shabbos — at Alush they had the first Shabbos, and there they camped, and the manna began to come down for them, for the Jewish people, and suddenly they see limbs growing on them. Moshe — he is standing on his legs! David — his arms have grown back? So "they said one to another: Man hu" — tell me, who is this man? Is it the manna that turned him into someone else? Rather — "one to another": "they said one to another: Man hu" — it is the manna that changed him.

38:16 It is the manna that healed him. It is the manna that changed him. The manna served the Jewish people, so that no one would say: the maimed received the Torah. See what the Holy One, blessed be He, is telling us in the parashah of the manna. He gets the idea across. There is so much to expand on in this, but the Rebbe of Rimanov expounded on the parashah of the manna for twenty-two years. Twenty-two years. For twenty-two years he expounded on the parashah of the manna.

38:43 "They said one to another: Man hu — for they did not know what it was. And Moshe said to them: It is the bread that Hashem has given you to eat. This is the thing that Hashem has commanded: Gather of it, each man according to what he eats — an omer per head, by the number of your souls; each man shall take for those in his tent." Take what you need. Yes — see how important it is to be happy with one's lot. "And the Children of Israel did so, and they gathered, one more and one less. They measured by the omer: he who took more had no extra, and he who took less was not short; each man gathered according to what he eats." You took the manna that you need. "And Moshe said to them: Let no man leave any of it until morning.

39:07 But they did not listen to Moshe, and some men left of it until morning, and it bred worms and stank, and Moshe was angry with them. They gathered it morning by morning, each man according to what he eats, and when the sun grew hot, it melted." "And it was on the sixth day, they gathered double bread, two omers for each one, and all the leaders of the congregation came and told Moshe." Here you also see the importance of lechem mishneh, the double bread. "And he said to them: This is what Hashem spoke: Tomorrow is a day of rest, a holy Shabbos to Hashem. Bake what you will bake, and cook what you will cook" — for each one, according to the level of his emunah and bitachon, the manna came down close to him, and also in its level of preparation, made ready specially for him — "and all that is left over, set aside for yourselves to keep until the morning."

39:46 "And they set it aside until the morning, as Moshe had commanded, and it did not stink, and there was no worm in it." "And Moshe said" — from here the Sages learned, pay attention, the three meals, from the Torah: "And Moshe said: Eat it today, for today is a Shabbos to Hashem; today you will not find it in the field. Six days you shall gather it." Three times it mentions to us "today," "today," "today": a first meal, a second meal, a third meal — and a fourth meal.

40:13 The fourth meal is very important — siman 300 in the Shulchan Aruch — Melaveh Malkah. Of course, there is also the importance of the third meal. One can eat it with kinds of delicacies, as the Meiri writes — the third meal, which is very important, of course. One can eat it with mezonos. Or, of course, there are great lights — in Chabad, they do not make the third meal at all; those are very high lights, which are not made physical through eating.

40:38 But it is very important to make the third meal, of course, by eating. And it is a matter of great importance. As for making the third meal before the Minchah prayer — one may do that if someone is giving a shiur, or things like that, and Torah is being learned at that time. Or else — according to Rabbeinu the Arizal, [name unclear], and Rabbeinu Yosef Chaim, and the Kabbalah — whoever eats without having prayed Minchah, it is as if he did not make the third meal. It does not count to do it that way.

41:02 Or — I gave the trick — one can make the second meal, extend it until midday, eat a kezayis after midday, and then have both meals in mind, so it counts both for the second meal and for the third meal. And also the second trick that I brought, about the fourth meal: that one can eat until the stars come out — at twilight, one can wash hands for the third meal. That is at twilight; one begins, goes on until the stars come out, eats another kezayis once the stars are out, and it counts for a person as the third meal and the fourth.

41:30 This is a trick one can use: someone who has no strength to eat can make the meal by eating an apple — as in the Eshel Avraham of Butchatch, who writes that even drinking tea... [unclear] Anything counts — so one can drink tea, or have an apple or something like that, so that a person has a fourth meal, and have that in mind. And this can accomplish a very great thing, for we see here the importance of the meals — how particular the Holy One, blessed be He, is that we eat and rejoice and rejoice.

41:59 In Midrash Tanchuma, Parashas Bereishis, siman 3: "the honor of Shabbos is greater than a thousand fasts." We see the importance of honoring Shabbos, and of delight on Shabbos, the joy [unclear] — these are important things; there is no virtue greater than them. "And Hashem said to Moshe: How long will you refuse to keep My mitzvos and My teachings?

42:26 See that Hashem has given you the Shabbos." "And it was on the seventh day, some of the people went out to gather." "And Hashem said to Moshe: How long..." How much the Holy One, blessed be He, tells us: Believe in Me, listen to Me, listen to My mitzvah, to the Torah, to what I am telling you. "And the people rested on the seventh day. And the House of Israel called its name manna; it was like coriander seed, white, and its taste was like a wafer in honey." "And Moshe said: This is what Hashem commanded: a full omer of it to be kept for your generations, so that they may see the bread that I fed you in the wilderness, when I took you out of the land of Egypt." [unclear] Pay attention — again He mentions to us, as I mentioned before, "from the land of Egypt," "from the land of Egypt."

42:54 Every time He mentions to us: "from the land of Egypt," "from the land of Egypt," "from the land of Egypt." "And Moshe said to Aharon: Take one jar and put a full omer of manna in it, and place it before Hashem, to be kept for your generations." "As Hashem commanded Moshe, Aharon placed it before the Testimony, to be kept." "And the Children of Israel ate the manna forty years, until they came to a settled land; they ate the manna until they came to the edge of the land of Canaan. And the omer is a tenth of an eifah."