‘אין שום ייאוש בעולם כלל’ — הינוקא בדברי חיזוק וניגוני קודש ביום השנה לנחמן בן רינה זצ״ל | מרגש!!

2:51 When... every person wants to know when he will pass on. The Holy One, blessed be He, said: "It is a decree before Me, David, that flesh and blood is not told his end." You cannot know when it will be. No one can know. He pleaded and begged Hashem, blessed be He, until the Holy One, blessed be He, told him: "David, on Shabbos you will die." Every Motza'ei Shabbos, King David made a great feast and rejoiced that he had another week in the world.

3:19 Anyone would think and say: what is it with King David? What did King David care about living here one more week in the world? Did living here in this world interest him? Did it interest him? What did he care? What King David wanted was to reveal His G-dliness, blessed be He, for one more week. One more week to reveal G-dliness, one more week of revealing G-dliness, one more week in which he reveals the purpose, what all these things are worth.

3:44 One more week King David reveals the purpose from the Holy One, blessed be He. That is "David asked to know the end." And King David did not really care about that. He was thinking: when - how much time do I have left to reveal G-dliness? Let us look at it this way: the Holy One, blessed be He, says: I cannot speak with you about the final purpose, I cannot speak with you about what will be at the end. Only I know, because I want a person to truly serve Me, from the depth of his heart, to truly sanctify My Name.

4:15 Baruch Hashem, the Rav has merited to sanctify His Name, blessed be He, the way you sanctify the Name of Hashem, and you praise His great Name, and you open... Be strong, be strong, be strong, be strong, be strong. Once a man came in to Rebbe Elimelech and told him, "I have no livelihood," and began to cry. Rebbe Elimelech said to him: "Do you make Melaveh Malkah? Do you make the fourth meal?" He said, "No." He told him: "Whoever does not make the fourth meal should not complain: why does he have no livelihood?

4:43 For he will not have a livelihood either." So said Rebbe Elimelech. He said: "If you don't do this, don't ask me for a livelihood." You cannot expect a person to have a livelihood if he does not make the fourth meal, because it will not help him. If you want a livelihood, make a Melaveh Malkah meal. You don't make Melaveh Malkah, but you want a livelihood? So it is very important to keep the fourth meal. You know the Gemara in Tractate Shabbos, page 119b. The Gemara says about Rabbi Abahu that he would take a choice calf and slaughter it for the kidneys, to make the fourth meal, Melaveh Malkah, in the finest way.

5:21 And they would eat it once - that was the dish; he would eat from it, right? From the kidneys, for Melaveh Malkah. So then his son said to him: "Father, why do you want all this for Shabbos, for the kidneys? Take the calf, put it back. Put the... when one is slaughtered, keep the kidneys. Now, on Motza'ei Shabbos, just for this, to slaughter a calf on its own? To slaughter yet again?

5:47 It's a waste. Keep the one, keep the kidneys, keep the heart." On Motza'ei Shabbos, the Holy One, blessed be He, sent a lion that devoured the calf that was meant to be for Melaveh Malkah, because he had saved on that calf. As if from Heaven they showed him: "What did you save on here with us? You have to make this a meal in its own right." The holy Maharsha says that in truth, the punishment he was given from Heaven through the lion was because he really should have set it aside in honor of Melaveh Malkah: to make the fourth meal on its own account, in honor of it, to set it aside in honor of the fourth meal, not to do it in passing, as if, "Come on, let's go, we'll get one more thing done on the way."

6:34 No. Set it aside for the fourth meal. That is the most important thing there is. By the way, our master the Machzik Berachah writes, in siman 300, paragraph 4 - our master, Maran the Chida - that one must set aside a special food in honor of the holy Shabbos. So too the Magen Avraham, in siman 300, and the Mishnah Berurah: that it is fitting for a person to intend and set aside a food, a cooked dish, in honor of Melaveh Malkah, to have some cooked dish, to have some sign, something special that he eats in honor of the fourth meal, so that there is a sign that it is in honor of Melaveh Malkah.

7:14 The importance of the fourth meal is that he makes some special dish, that he cooks some special dish in honor of Motza'ei Shabbos, that he cooks some fish, makes some kind of dish, so that it is a special sign, and he does not eat leftovers from the holy Shabbos. It is not fitting to eat from leftovers like that. But of course this is a stringency, from what was brought, on what the Mishnah Berurah and the Magen Avraham brought, all those who held this way. Of course, you do not see it as an obligation, but it is a path of very great hiddur. But see how important it is: one can reflect on this and see that the Melaveh Malkah meal is the meal of King David.

7:53 All the bounty and the good... and not only that, the healings too come down to the world. For the Gemara in Tractate Shabbos, page 119b - the Gemara speaks of the sickness of a person's sadness, as the Kaf HaChaim brought there, in siman 300. He writes that the remedy that conquers their sadness is "hot food on Motza'ei Shabbos is a melugma." "Melugma," Rashi explains, means a remedy. Usually, when one eats hot bread and hot food, it is hard on the body.

8:22 The Yerushalmi in Tractate Shabbos, chapter 10, halachah 1, says that as well. The Yerushalmi says, Tractate Shabbos, chapter 1, halachah 10, that when a person eats some hot food or something hot, it is not good for the body; it is a little hard on the body. It can harm the body a little, enough to create some problem.

8:47 He need not be concerned about it, but it can cause harm, all week long, when he eats it. But if he eats on Motza'ei Shabbos, hot food is a remedy - the very opposite. The chiddush here: one can learn that on Motza'ei Shabbos, not only does it do no harm, it turns into a remedy. What a wonder this is. That is to say, it turns out that what in the middle of the week is not healthy for the body - hot bread on Motza'ei Shabbos, hot food - is a remedy.

9:19 The bread turns into healing, and the healings come down to the world on Motza'ei Shabbos, at Melaveh Malkah. I think we should reflect on this and say: what is in this? What is so important about it? The answer is that the fourth meal is the hope of King David. King David was in sorrow: he is going to die on Shabbos. And then suddenly it is revealed to him that Melaveh Malkah is the meal that confirms he has still not passed on.

9:51 It is the meal of King David's hope. For when King David thought he was passing on, and it seemed to him that there is nothing, that's it, it's over, you have no more hope, it's over, you have no hope at all, everything is over - King David discovers that he does have hope, and this meal turns into all the salvations, all of them. The Holy One, blessed be He, gives the kingship to the Jewish people precisely, only when we go through all the hardships, all the trials, all the suffering, all the many sufferings.

10:24 Everyone goes through so, so much in his soul in this generation. How much, how much the Jewish people go through! It is "she has fallen astonishingly": where we have come to. How much sorrow, how much anguish, how much suffering. Everyone will receive his reward. But King David, when he looks at the end - David, King of Israel - King David does not look at his end as one who is searching, as one who is afraid to die, to arrive in the world above.

10:48 King David has a broad heart. He says: what will be with my people? What will be with those for whom I composed the Tehillim? My sons, my daughters, everyone who will come in the future. What will be with the Jewish people? What will be? "Hashem, let me know my end" - because all the Jewish people depend on King David. They are all the children of King David. All the Jewish people are Mashiach, Mashiach ben David. In all the Jewish people there is Mashiach.

11:15 All the Jewish people are the Mashiach. I know not everyone will understand this. Of course, I once explained it at length: it is the aspect of Mashiach that is in every one of the Jewish people. The yearning for the geulah: in Tractate Shabbos, page 31a, it says: "Did you await salvation?" "Did you await the fulfillment of the words of the prophets," Rashi says. Because in each and every one of the Jewish people there is his own part and aspect in the coming of the Mashiach. And King David asks: "Hashem, let me know my end, and the measure of my days, what it is."

11:43 I explain that King David was trying to know his end, trying to know when the one who will set it right will come, when all the Jewish people will reach the highest level of hope there is. When will they have no more despair and sadness? When will they be saved? When will they understand that from every situation they can come out into a great light? From every situation, from every darkness. There is no such thing as darkness, and no such thing as a place you cannot get out of.

12:09 So he asks to know his end. The Holy One, blessed be He, tells him: "David, on Shabbos you will die." And the Holy One, blessed be He, is hinting to him: Shabbos, after all, is a taste of the World to Come. It is above time, not tied to anything. It is the World to Come, it is a world that is entirely good: no death, no sorrow, no suffering. And for all the tzaddikim this was the highest level. The Holy One, blessed be He, is in effect hinting to him: you do not... you do not die.

12:36 For He said, "On Shabbos you will die" - that is as if there is no death at all. Because had He told him the middle of the week, there would still be something to it. But "on Shabbos you will die" - it is as if he does not die, because it is the holy Shabbos day, it is the ultimate purpose, it is the highest day. You are altogether included in the world... you are included in the World to Come. It is as if this is a person who passes on and arrives at the highest place there is. As if He hinted to him: you will live forever. The Jewish people will merit this secret of Da'as, which is called Shabbos, where there are no labors, no suffering, and no kelipos that rule. As if to say: David, you will all merit the greatest Tikkun, you will merit the Tikkun of Shabbos.

13:10 And so, as soon as Shabbos went out, King David made a meal, Melaveh Malkah. He rejoiced with the greatest joy, because he understood that from every darkness in the world and every gloom in the world, the Jewish people will succeed in coming out of the exile. And this is the secret of what our holy Rebbe, Rabbi Nachman, said: "There is no despair in the world at all." Why? This is the secret of "David, on Shabbos you will die": that in fact there is no despair in the world.

13:34 From every situation in the world, from any place a Jew may be and any state he goes through in his life, from every state, even from that place, there is no despair in the world at all. And he must not break in this world. Whoever holds himself strong against the world, without breaking from anything that comes upon him, he wins. And he will go on to win forever. So let us hold ourselves strong, with all our strength, to overcome everything that comes upon us, and let us hold ourselves strong in the holy and pure Da'as, to come close to Hashem, blessed be He, to cry out to Hashem, blessed be He, and to speak with Hashem, blessed be He.

14:11 That is the greatest purpose, the true, eternal purpose, more than all the purposes of all of life in this world. And I, the small one, bless you that you always merit to hold on and to cling to the holy Torah. May we all merit this together. May the Holy One, blessed be He, bless the honored rabbis, and Rav Aharon and the whole holy family. May the Holy One, blessed be He, give you comfort from Heaven.

14:38 "I, I am He Who comforts you," "and in Jerusalem you will be comforted." "He will swallow up death forever, and Hashem G-d will wipe the tears from every face." May we merit the complete geulah - "Awake and sing, you who dwell in the dust" - may we merit the coming of the Mashiach and the resurrection of the dead, and be blessed with all the good bounty, and merit to see the true revelation and the immense light that flows from all the souls of Israel, swiftly and soon. Amen and amen.

15:12 And for the elevation of the soul of Nachman ben Rina. Blessed are You, Hashem our G-d, King of the universe, by Whose word all things came to be. May there be only good things, only joys and salvations. I am asking, honored Rav: what message, what hope can be given to the Jewish people? We are here in one tunnel, we start another one, we are in a lull.

15:40 Where are we heading? What hope, what message can be given to the Jewish people? People are confused, people don't know; they wake up to a siren, they go about like this, they don't know what the day will bring. What can the Rav give us to strengthen us, so that we are strong in emunah and truly await the coming of the Mashiach, and don't look at the news all the time: this one said this, that one did that?

16:09 A wonderful question from Rav Kahana, our tzaddik. May the Holy One, blessed be He, bestow every kind of good. We must always remember... First of all, let us say what Rabbi Shalom the tzaddik told me. He just told me a beautiful chiddush. He says: "A psalm, a song for the Shabbos day. It is good to thank Hashem." The words "haShabbos tov" are the gematria of "there is no despair."

16:35 There is no despair at all. That one is Rabbi Shalom's. Nachman passed away on Shabbos, and Nachman himself passed away on Shabbos. So see, this connects it to Nachman as well; these words are tied to Nachman. One can also work it out and see that "Nachman ben Rina" is almost "ketz hayamin," the end of days. Everything connects to the end, the final, eternal purpose, and this holy soul, for whose hilula day everyone has come.

17:13 He is a tzaddik. It is a tzaddik, when people come to the hilula day of Nachman. Rav Kahana, I want to strengthen you. My answer to all the confusion and all the sirens and everything that is happening with the confusion - war, no war, yes war: the only thing with which one can get through this world in peace is the easiest and simplest thing.

17:41 This is my message to say to you and to everyone, to each one of us. Rabbi Nachman says that when Mashiach comes, with the noise and the panic there will be in the world, everyone will be panicked, confused; they will not know what to do. He already said: whoever had a conversation between himself and his Maker, and looked at the sky and spoke with Hashem, he will have no panic. He will be settled and he will be calm. For him there will be no trial; nothing at all will trouble him.

18:15 The closer the geulah comes, the more the trials, from what we see in the world. The advice learned from this is only the plain and simple thing: that a Jew should stand under the dome of the sky, look at the sky, see the sky. "Lift up your eyes on high and see Who created these," said Yeshayahu. This looking, a Jew's gaze toward the sky, and murmuring a few words: that will give him the greatest peace of mind.

18:44 And then, when he returns to the Torah, when he learns Torah, when he prays, he will suddenly find the sweetness. He will look for himself inside the Torah, and he will find. But it all depends only on his gaze toward the sky. "Lift up your eyes on high and see Who created." Rabbi Yitzchak Breiter, the She'eris Yitzchak, writes that in Yoreh De'ah, siman 69, in the law of the time for salting, it is at least eighteen minutes - twenty minutes.

19:09 Twenty minutes, when a person leaves the meat in the salt: it takes twenty minutes to draw out the blood that is inside the meat. Twenty minutes you leave the meat in salt. That is at least twenty minutes, yes? More is needed, but these eighteen minutes are the minimum time for meat to be in salt so that it becomes fit, kosher for eating, so that it makes the blood come out.

19:41 Not all of it comes out, but most of the blood comes out. That is at least twenty minutes. So Rabbi Yitzchak Breiter, the She'eris Yitzchak, says: not everyone can keep the hour of conversation and hisbodedus with Hashem, of speaking to Hashem. For this is the practice that all the holy ones, all the tzaddikim before us, kept. The Torah already says: "And Yitzchak went out to converse in the field." So you see, this is not such a new thing; it is an old and very great path.

20:09 Still, with all that, with all that, he says, at least eighteen minutes, twenty minutes, a Jew should have a time when he speaks with Hashem. If a person does this, this is the advice that will most make him calm, not panicked and not confused. He will be able to distinguish and tell truth from falsehood. At least he will know how to truly come close to Hashem, blessed be He.

20:35 You ask me what the advice is? This is my advice for coping with everything that is being said - and to listen to niggunim.