הגאון הינוקא - מחלוקת קרח וסוד אמונת חכמים • סעודה שלישית מוצ"ש קרח תשפ"ג (צולם לאחר צאת שבת) Yanuka

2:42 And from here the pride begins, it begins to be, and from here the flaw begins to be. But if he had known that, on the contrary, on the contrary, the tzaddikim, Moshe Rabbeinu - that is our gift, because through them a person is raised up. You know that a person on his own - how hard it will be for him to repair, to toil, to get there. The Sages, the Moshe Rabbeinu we had in every generation, and Shmuel the prophet, and all the holy and pure ones the Jewish people had - the Jewish people were saved through them.

3:14 Hashem answered them, sanctified them, they were purified - salvations, deeds. All good influences come from the Sages, from the tzaddikim. And if Korach had understood this, that on the contrary, this is the source of my abundance - Moshe, then it would have been a gift... The flaw of Korach was that he did not understand that Moshe is the source of the abundance. That is the manna that came down for Israel, that is all the abundance that came down for the Jewish people, that is the Exodus from Egypt.

3:40 Here was the pain of Hashem, blessed be He, over the matter of Korach. That is what I thought further about these things: to understand that this goes beyond pride - that it is a flaw when a person does not understand that the tzaddikim are the eyes of the congregation, that through them we merit all the good influences, wonderful rectifications of the soul, wonderful kedushah, Torah, purity, devekus, the ultimate purpose. This is what Hashem, blessed be He, teaches us.

4:04 There is a beautiful explanation of the Toldos Yaakov Yosef; I saw that he explained - there are several ways in this - he compared it to a parable: a person who walks, walks before the king, and he walks before the king in a dark forest, so he walks before him with a torch. But it is not that he walks before him with a torch because he says, I am more than the king, rather he walks in order to give him light, because of the snakes, because of the thorns and thistles, so that he can clear the way for him.

4:36 And then one can truly understand that the mistake of Korach was that if he had understood that Moshe walks before us like a torch - he walks before us in order to light the way for us, in order to clear the way for us; he does not walk before us because he is more than us. He walks before us in order to give to us, in order to give us light. And that is why the Holy One, blessed be He, was so strict about this. And so, also with Yeravam and Iddo, the Holy One, blessed be He, was more strict about his honor - that he made calves in place of Jerusalem and did not let them go up to the Beis HaMikdash, the Holy Temple - the Holy One, blessed be He, was not as strict as He was strict

5:07 when he wanted to touch and stretch out his hand against the prophet of Hashem, Iddo. And then immediately, 'his hand dried up.' Why is the Holy One, blessed be He, so strict? 'For the eyes of Hashem are toward the righteous.' Hashem says: these are My rescue, these are My remnant, these are the ones who pave the way to Me, and you want to touch them too? Immediately 'his hand dried up'; immediately with Korach - 'and the earth opened its mouth.' Because you do not understand that they are your benefit.

5:32 And there is even a kind of ingratitude here, that all the abundance there is, and also the wealth of Korach, flowed to him from the merit of Moshe Rabbeinu. And so, if he had known that Moshe is a gift - through him you will be more than him. Through Moshe - if you had understood, Korach, you could have been more. That is why, about Elisha and Eliyahu - who was greater, Elisha or Eliyahu? Elisha was greater, because he had a double portion: 'Let there be, please, a double portion of your spirit upon me.'

5:58 Because on the contrary, by the merit of his strength and by the merit of his faith and his closeness to his Torah, you can be double him. So that is why jealousy and hatred do not apply, because you can rise through him and be elevated through him and merit abundance through him. You can be more than him. So that is why this is the abundance and this is the gift. And so, when a person is pained - when Korach was pained that there is Moshe - that is the biggest mistake and curse, because you, you are the one who loses out.

6:24 In the end you are the one who ended up in the ground, because you are the one who loses out. If you had accepted Moshe, then yes, you would have seen... And for this, there is no cure for his wound, because the Torah scholar is the root of the healings in the world. And so Moshe Rabbeinu drew down his mercy to all the Jewish people. So this too can be explained according to the words of the Megaleh Amukos: that a person who cuts his nails on Erev Shabbos must be very, very careful, be strict about it, keep it, and one must be careful not to cut the nails in order.

6:54 Basically, this is brought in the name of the Shulchan Aruch HaRav, the Admor HaZaken. The author of the Shulchan Aruch HaRav writes, there he writes - Ner Mitzvah, Tractate Shabbos - one must be strict about this, one must be strict about this, to do it not in the order of the fingers, because this can cause, Heaven forbid - you know, put delicately - regarding children, regarding mazal, regarding livelihood, regarding forgetting, regarding a bad name - it brings forgetting, a bad name, distress with children - you understand these things.

7:33 I do not want to even say these combinations out loud. One must be steady in this, one must be strict about this. You will see that our master the holy Shelah, in Ner Mitzvah on Shabbos, he writes this. And our master the Shulchan HaRav, the Admor HaZaken, was very strict about it. And one must be strict and careful that a person not leave the nails, not cut them in order, but rather cut them out of order.

8:00 Whoever wants not to worry about these things need not worry. But I think it is worth being strict. And it takes nothing away if a person does them out of order. But the great virtue is to cut one's fingernails on Erev Shabbos. In the Mishnah Berurah, in siman 250, he writes there that one should also be careful about spider webs that are in the house, that it brings the sitra achra.

8:26 Therefore the custom of chassidim and men of deeds is to take some broomstick and dip it in cotton - that is what they used to do in Jerusalem - and go to the four corners of the house, and under the kitchen, or places like that, of cupboards, where there are often many spider webs, which cause disputes, to take and remove the spider webs. If it is visible to the eye, it is worth removing them.

8:57 But if it is in the garden, outside, in nature, you have no business dealing with it. Only what can come into the house. And this is right at the entrance of the house, or in the entryway of the garden, and then they are in the entryway of the garden - that is already the living area of the house. But if it is in the garden, you see them on the tree, there is no need to be strict about it. Yes, this is the spider; the semamis, that is a spider.

9:22 Yes, also on the feet, the hands - the same thing. So I said, about parents - I said, to a poor man one gives tzedakah; for a parent, it is not fitting to say this word, to give him from maaser or such things. You must give to them generously, and give above the maaser, as it is the parents. You cannot say that this maaser is for the parents. Maaser you give, maaser, - If a person has money and he wants to give, either to the parents or to another person, what is preferable?

9:57 - And his parents are in need? - Yes. - So perhaps he should give through someone else, who will give to them. Yes, yes. What? You did not understand what I mean. I do not mean to say that a person should not give to his parents; I mean that he should give to his parents.

10:23 I am simply talking about the order of giving, how to give to them. Because it is not proper for a person to come to his father... Certainly, but in terms of the form, one must know how to give to them. If you give your father and mother from maaser money, that is a disgrace to honoring father and mother. You cannot give the parents from maaser money. You can give the parents above the maaser money. And if you do have coins - give through someone else.

10:47 Tell him: you give it to my father and mother. Appoint him as an agent. - How? - I cannot hear. That is fine too, no problem. But the form has to be a form of honor. Because it is not respectful that a person earns his living and gives maaser and reckons in his mind that this maaser is for the parents.

11:12 No, that is not good - not to give; to give above the maaser, what is beyond the maaser. The maaser is for Torah scholars, and what is above the maaser is given to the parents - that is what I meant... Only for a person who is truly hard-pressed, whose livelihood is tight for him - it is possible to fulfill the obligation of maaser with this: for raising the children, for Talmud Torah, so that they learn.

11:45 But beyond that, it is better to give, as the Maharam of Rothenburg says, to give to Torah scholars so that they sit and learn Torah. Maaser of money - it is only ten percent. It does not matter, I just said it again: not from maaser - above the maaser.

12:14 What a person has, what is left to him after the expenses, after deducting everything - he gives from that. Basically, the virtue is on the side of Torah: where there is more Torah. It does not work by 'I have children.' If you now have a Torah scholar, it is better to give to the Torah scholar, and your child is not a Torah scholar... to accustom oneself to the trait of tzedakah, because a person gives to his children anyway - that is no virtue.

12:47 The virtue is to give to what is not yours. And from your own, give from what you already have, as something optional, from what Hashem gave you - to give above. This is an interesting question.

13:28 He asks whether there is a concern when a person goes to the doctor that he should not tell him the sex of the baby, like, what is in the womb, whether it is a boy or a girl - to know it or not to know it, whether to do this test, yes or no. At the Song of the Sea, where it is written that the Holy One, blessed be He, turned their bellies - it was like glass, like the look of crystal, and they would see from there - 'Then Moshe sang' - 'This is my G-d and I will glorify Him.'

13:56 So you see that the belly was transparent. That means they did see that there were two inside. That means that if there is a possibility to see into the belly in some way, and they see that there are two inside who say 'This is my G-d and I will glorify Him' - then there is no problem with it. If today there is a possibility to see the sex of the baby by technological means, which did not exist in the past, there is no problem with it.

14:21 What is the problem - to forbid, if the thing is permitted? After all, we see explicitly that the Holy One, blessed be He, made them a transparent belly and they saw the babies inside. So if they saw - it means the Holy One, blessed be He, made it possible for them to see, at the Song of the Sea. So it was possible. So we can also learn from this that there is no problem at all in knowing. And on the contrary, if they can know the sex of the baby and they want to, and it makes them happy...

14:47 If it causes the woman distress and she does not want to know what it is, or they do not want to - it does not interest them - let them move ahead. But if it pains them and grips their thoughts, and they are in distress over it, in suspense over it, or they have gone a long time, they have many daughters and they want a son, and it troubles their thoughts every day, and every time it troubles him - it is not such a big deal. They ask what is worth taking on so that a person will have blessing, and how does one come to love of Torah.

15:23 So I will tell you a story. The story will answer the love of Torah, and then we will get to blessing. And I will also tell you - I think this is also the blessing. There was a story about Rabbi Chanoch Henich of Shklov. Have you heard of him? Rabbi Chanoch HaLevi of Shklov. He was one of the greatest of the Sages. No, Rabbi Chanoch. He was a holy gaon, a holy tzaddik, G-d-fearing, a Lithuanian - yes, he was one from 200 years ago.

16:00 They tell about him once that he had a great livelihood and great abundance, and he lived long, to a very old age. To a very old age he merited length of days and years, to such an old age that everyone who saw him was amazed at his age; he said, how did he merit such an age? Everyone who saw him said: by what merit did you live so long? How did you merit such long life? So he said to them: I will tell you. I was a small child, and I studied with the children's melamed, and he did not see well.

16:32 And once a page fell on the floor, and he picked it up and kissed it, because he thought it was a sefer; he thought it was words of holiness. So he picked it up and kissed it, and all the children laughed at him. And I started to cry; I felt pity for him, that he kissed a blank page, that he cannot see. So he said to me: my son, why are you crying? Why are you crying? So I told him that I am pained because they laughed at you, that you kissed a blank page and did not see what was written on it; you thought it was something holy, and that is why you kissed the sefer.

17:10 So he was so moved, he told him: may you merit length of days and years and abundance of all good, and of every good. He says that his whole life - he attributes it, the long life, and the livelihood and the success and everything he had, to the merit of having pitied his rebbe, that he was small, that he did not laugh at him for kissing the page because he could not see.

17:35 He attributed it to this. Many times people despise in their heart some despised person, some poor person, some unfortunate person, a person without means, a person without ability, a person with a disability, and they laugh at him and belittle him. And one must have the traits of the Holy One, blessed be He.

17:59 And on the contrary, sometimes, in cases where a person has pity and cries and awakens his mercy, then in those moments he can - they can bring a person the greatest blessing of his whole life. Many times people think that if they do some great service or something, that if they travel to some particular place and say all of Tehillim there, and after that finish all of the Mishnah there, and stand on one leg and cry out, and do very, very great services, they think that here they will have something beyond logic, and they do not know that sometimes it is the opposite.

18:40 Sometimes they just go out on the road and they will see some poor, unfortunate person, they will just stop next to him and ask him if he needs something, or they will help him, or they will not laugh at someone, and will not make fun of him... they will honor him and treat him with respect. All mockery is forbidden, except mockery of idolatry - in Tractate Megillah, page 24, in the name of Rav Nachman, who says that all mockery - only mockery of idolatry is permitted; to laugh at idolatry, to laugh at them, is permitted.

19:08 To laugh. But to make mockery of such a painful thing - of that one who was blind, he did not see so well, he cannot see, and he picked up the page to kiss it; he thought it was words of holiness, and all the children laughed at him because it was a blank page with nothing written on it. And he says: I cried, I felt pity for you.

19:34 He merited length of days and years, to a very old age. Think what it means to live in this world many, many more years in the merit of this deed. So sometimes - I always say that the way to love of Torah is to be careful with the honor of people, not to cause anyone pain. You do not know what can come of it, Heaven forbid - someone's grievance, someone's pain.

19:58 Care for another's honor is the most important thing there is to reach love of Torah, because the Jewish people are equal to the six hundred thousand letters, and so, like the letters - when a person is careful with the honor of people will love the Jewish people, and he will also have love of Torah. And if a person honors his father and mother, he will have a desire to learn Torah. And know that when a person is repelled by Torah, it is a sign that he disgraces his father and mother, and it is a sign that he disgraces the Jewish people; he goes about as a talebearer, he speaks lashon hara.

20:25 All talebearers and those who speak lashon hara have no true love of Torah; they scorn their parents and do not honor them. There cannot be a person who honors his father and mother with love, with self-nullification, and honors the Jewish people, and yet does not love to learn Torah. The way to truly love Torah is to honor one's parents. Honor for one's father and mother, and honor for other people, will give a person desire, love and joy for Torah.

20:53 Try it and you will see: if you do a good deed and help someone and speak well of another, a person will have desire and longing to learn Torah. If he gladdens his father and speaks some good word to him, or speaks to his wife with respect, or honors her - these small things that a person tramples with his heels, while he thinks that if he goes to pray in some particular place... and he causes his wife pain, or causes his friend pain.

21:18 One must be careful with every person in the world, with every heart in the world, to be careful, to picture it as a glass vessel. Heaven forbid, not to cause the wife pain, not to disgrace her, not to treat her honor lightly, not to belittle her, nothing at all. To behave toward her with respect, to listen to what she says, sometimes when the words are hard, sometimes even when she is mistaken and acts foolishly and disgraces the man, he should be silent and fear the One Who spoke and the world came to be, for so His wisdom, blessed be He, decreed; and so he should accept it, and so he should conduct himself all his days.

21:50 And a person who conducts himself this way will also have love of Torah, he will also have help from Heaven, he will also have blessing in all his dealings; in everything he does, he will succeed. Because a person who by nature is irritable and angry and does not see reality for the good - And of course I am not speaking about matters of the covenant and holiness, which altogether is what can bring the greatest blessing: that is the covenant, holiness of the eyes, holiness of thought; that a person is holy in his thoughts, that a person is holy in his eyes - this is a great segulah for success and blessing.

22:25 And if you want another prayer or something to say, it is the prayer of Rabbi Nechunya: 'We beseech You, with the strength of Your right hand's greatness, release the bound one.' With this holy Name - this is the Name of forty-two that is in Creation, it is a holy Name which in fact corresponds to everything we see in Creation, corresponding to each day; therefore it is good also to say it before - it is said in the morning, in the Shacharis prayer.

22:54 It is very important to say the whole order of the prayers. Rabbi Sar Shalom of Belz said: 'Whoever says the whole order of the prayers, I guarantee him that he will attain Ruach HaKodesh.' He should say the whole order of the prayers from beginning to end, not skip the korbanos, the offerings, not skip the passage of the Akeidah; the passage of the Akeidah cancels troubles, suffering and harsh judgments; and the Ketores, which atones, and the passage of the Tamid. And women too should say the passage of the Tamid, and say what the Rema brought; they too should not exempt themselves from saying a little of the korbanos each day, for there is a very, very, very great virtue in this, and it is very, very, very important to say it, and also before the Minchah prayer.

23:31 These are things that can bring much success and help from Heaven. And the prayer of Rabbi Nechunya, Ana B'koach - Ana B'koach is a very important prayer that has power for one who concentrates, who concentrates on it. It contains all the combinations and the holy Names, also what the Sages learned in Tractate Kiddushin, page 71, about the Name of Ana B'koach; there you also see the Names. The Gemara there speaks about - we have the secret of the Name. There you see: one, it can be divided into two, into two groups, and it can be divided into three: one, Alef-Beis, then Gimmel-Yud, and Tav-Tzadi.

24:07 This is 'with two he covered his face, with two he covered his feet, and with two he flew.' This corresponds to the bedtime Shema that is said, and then one goes back over that same day, and this Name covers a person and guards his soul as it goes up into the treasuries on high, before the Holy One, blessed be He. - Rabbi, Rabbi, how can one be saved from bad thoughts and live with good thoughts? - The best good thought is to be in joy, because 'b'simchah', in joy, has the same letters as 'machshavah', thought, and mostly, when a person is in sorrow, he has bad thoughts, and a person who is in joy will have much more good thought.

24:41 And the essence of joy is to be full of hope, always. I often explain to people, to everyone, each one - sometimes I meet a person who thinks that his problem is the biggest and that there is nothing worse than his, and that is not true; a person must overcome, really with strength, like a mighty warrior, against sadness, so that it does not conquer him and does not come near him, and he should be strong, strong, strong, slow to anger over all the upheavals there are in the world, not to fear and not to break from anything, to lift the eyes to Heaven and to trust strongly in Hashem's salvation.

25:15 And if a person trusts in flesh and blood, he is immediately included in 'Cursed is the man who trusts in man'; he is immediately cursed from Heaven, and one must be careful about this, because a person who merits true blessing - that is 'Blessed is the man who trusts in Hashem' - with complete and absolute trust in Hashem, blessed be He, complete and absolute trust without any doubt, without any thought, without any question, nothing at all, complete and absolute self-nullification, both in spiritual and in material matters.

25:43 - When a person immerses, should he immerse by numbers or by letters? How should one have intention in immersion? No need, alright. - Pasach Eliyahu, is there something? Pasach Eliyahu, is there a virtue in saying it? - Certainly, of course, certainly, certainly it is worthwhile. Pasach Eliyahu is full... There is also a wonderful commentary I made on the whole of Pasach Eliyahu, from beginning to end, and I explained it in a commentary too; there is a shiur I once gave a few years ago where I explained it also according to Kabbalah.

26:12 It is worthwhile - with Hashem's help, I hope that sometime they will publish it. I explained that there is so, so, so much in it; everything is folded up inside. There is so, so much closeness to Hashem in it, so much of the wisdom of Kabbalah, knowledge of Kabbalah, concepts, simple things. And it also helps for prayer to be accepted, and it has virtues and levels beyond measure. Pasach Eliyahu and Brich Shmei. Brich Shmei is also a segulah for rectifying the covenant.

26:37 A person who is careful to say Brich Shmei with intention - it is a segulah to raise his mazal, and it is also a segulah for rectifying the covenant. Its source is in the Zohar, Vayakhel, page 206, in the words of Rabbi Shimon bar Yochai in the Zohar, with the wording 'and grant me male children who do Your will' - this is the correct version for asking for sons in Brich Shmei. And so whoever is careful to say it, may blessing come upon him, with Hashem's help.

27:01 And it is also a segulah for the holiness of the covenant and rectifying the covenant. Brich Shmei has so, so many virtues. As for the letters (he asked earlier what to have in mind in immersion): it makes no difference. The main thing is the thought and the intention in the immersion. I'll tell you the truth: when I go to immerse, I don't count; I simply have intention and immerse as much as I need. There is no need for numbers; there is no point in immersing by a number.

27:25 Of course there is value in immersing 310 times; three hundred and ten is a segulah to cancel fear, to merit fear of Heaven. But if you are already going for a particular intention, if you are going now for, say, meriting fear of Heaven, then it is a segulah to immerse three hundred and ten times. If a person has fear, he should immerse three hundred and ten times. Now, it is possible to immerse with the whole body, Now, or it is possible to lift the hand, if that saves people time in counting; but the most correct is to raise and lower the head, because there is meaning in the intention between the forehead, between the head, the skull: at the moment the forehead enters the waterline, there, in fact, the harsh judgments are sweetened at their root.

28:05 There is meaning in this. But someone for whom it is hard and who wants to do it this way, then it doesn't matter, the immersion counts. But there is more value in the intention of the immersion than just counting and saying 'I am immersing'. The main thing is that a person not do fewer than 3 immersions. And I said the most important intention is to remove the contamination of the primordial serpent. To intend to be purified from all impurity; the second immersion, to receive purity - one can come out; and if possible, a third immersion, to remove the contamination of the primordial serpent, which is the most important; one can come out.

28:35 It is important: to be purified from all impurity, an immersion; the second immersion, to receive purity; the third immersion, to remove the contamination of the serpent from me and from the world, and one can come out. And there are the intentions for the advanced, on which I already gave a shiur and explained: to have in mind Ches-Beis-Vav Beis-Yud-Tes three times in the immersion, as if to immerse Ches-Beis-Vav Beis-Yud-Tes, an immersion three times; after that, to separate and break off from me the power and impurity of the klipah; to draw purity from the pure Supernal Mikveh; to draw from the Mazal 'Notzer Chesed', which is the eighth Mazal, holiness, purity, blessing, good life, protection, whatever a person needs; the Mazal 'Nakeh', which is the thirteenth Mazal: holiness, purity, blessing, good life, protection; to remove the contamination of the primordial serpent;

29:12 to rectify the sin of anger: the Name of 151 in its full spelling, with the mikveh; to rectify the sin of anger with the combination of this Name; to have in mind Alef-Alef-Hei-Lamed-Yud-Dalet-Hei of the Name each time he puts his head into the water and takes it out: Alef-Hei-Yud-Hei, corresponding to the crown, the roof of the mikveh or the heavens; Havayah, corresponding to the four directions; Adnus, the ground; and then to have in mind 'Unity, Blessing, Holiness' (Yud-Beis-Kuf), to intend to unite them, and that all the harsh judgments and severities be sweetened, and that an abundance of blessing be drawn down to all the Jewish people; and then to have in mind 'Mikveh Yisrael' - Supernal Binah sweetens all the harsh judgments.

29:43 And there is much more to expand on in this, but this is only in brief, for people who are not able - you know, not everyone is always able - but to come and start counting now, one, two, three - there is no need. - Regarding a swimming pool, does immersion help too? - Regarding a swimming pool, our master, the Ginas Veradim, in part 4, siman 4, section 4, writes that it helps only for the impurity of keri, a seminal emission.

30:08 It will not help us for levels and an added soul. We have in prayer - in the acceptance of prayer - we pray, we want to receive an added soul, we want to receive more holiness, nefesh, ruach, neshamah, in prayer, about which our master Rabbi Yosef Chaim writes in the responsa Torah Lishmah, siman 117; there he was asked about this addition. So therefore this is an addition one intends in prayer.

30:33 And what you are speaking about is regarding immersion. So he writes in the Ginas Veradim that if it is in a pool of drawn water, it helps to be purified from the impurity of keri, but it will not help you to receive the additions of perceptions of the nefesh, ruach, neshamah. Megaleh Amukos.

31:00 It is not because of the law of theft; it is because of the honor of Shabbos. I brought this as being precise, yes, to be careful about it, to be more precise in being careful about it, and it is worthwhile to be stringent in this, worthwhile, because this is for the honor of Shabbos. There is no deceiving the host here, because he gave it to the person; it is in his possession, it is his; he is not stealing from him, he is not taking it without his knowledge.

31:30 But because of the honor of Shabbos - this is what the Mishnah Berurah... So, on the contrary, on the contrary, it is eaten on Shabbos. If, if a person could eat it on Shabbos itself, then that is the intention. But if a person has leftovers from Shabbos, may blessing come upon him. But the intention is to be precise: that if someone brought a person a cooked dish or food and told him, 'Eat this for Shabbos,' 'Eat this cake for Shabbos,' 'I baked this challah in honor of Shabbos' - it is not proper, for the honor of Shabbos, that a person take this challah and on Shabbos not eat it, and say, 'I'll eat it on Thursday,' 'I'll eat it on Sunday.'

32:17 It was in fact the custom of tzaddikim, chassidim and men of deeds that when leftovers of Shabbos remained, they made a practice of eating them. Of course, whatever a person can eat in honor of Shabbos, so that it be noticeable that all the preparation and effort was for the honor of Shabbos; but if a person has food left over from Shabbos, on the contrary, holiness and blessing rest upon it, and it carries holiness for all the days of the week. And, bli neder, I still need to explain more about Korach, what we did not manage to explain.

32:44 So, bli neder, I owe it to you sometime. Bli neder, we will explain Parshas Korach. Good, you say something meanwhile, because I will say something more. - Before the Rav says something, with Hashem's help, we too first of all thank the Rav for the precious Shabbos that we merited to spend, sheltering in his shade. It is not to be taken for granted. Everyone knows, or does not know, but the Rav's self-sacrifice for the people, for the Jewish people, for the holy Torah, for Torah scholars, and for each and every one according to his level and his standing, is beyond measure and beyond grasp.

33:17 And the Rav thanks Hashem, blessed be He, for each and every breath that He gives him, to merit listening to the Jewish people and helping them. Whoever knows, knows, and whoever does not know, does not know, but the fact that the Rav comes here for Shabbos is real self-sacrifice, above and beyond, because after the Rav goes through the whole journey of the whole week, he says, maybe we'll rest a little on Shabbos - suddenly Shabbos comes and he gives his all, many times more than all week, as we saw here.

33:44 And the Rav spoke at the start of Shabbos in the name of the Alter Rebbe that the virtue of the holiness of Shabbos - that when one merits to keep Shabbos properly, then the atonement of Shabbos is effective more than Yom Kippur - the holiness of Shabbos. So let us say something small: the Rav - truly, sometimes we come wanting to hear, and we say, maybe now we'll hear here - how do you say it - things so that we will no longer have free choice, we will not have an evil inclination, we will not have...

34:14 we want to yearn, we want to be absorbed into the light of Hashem, blessed be He, and we all long and come to hear the words of the living G-d, and sometimes it falls on us from the side, that people ask questions... and this one asks, and this one answers, and this one resolves - but know that this is the greatest learning, what the Rav teaches us. The questions are the greatest learning. The questions sharpen... that is why I love for everyone to ask; in the end you come out of all the doubts and also learn much more.

34:40 So that is the learning here with us, and that we hear the Rav all Shabbos, with his patience to listen to each person and answer each one on his own halachah - this is the greatest learning: how to serve the Holy One, blessed be He, with submission. Because the main thing the Rav spoke about at the start of Shabbos is that Shabbos atones because it is submission; Shabbos is the symbol of submission. And when a person hears the other, when a person listens to everyone - what the Rav spoke about at the start of Shabbos, about listening to everyone and answering each one what he needs - this is the essence of the submission of the holy Torah.

35:13 And truly we thank the Rav and ask the Holy One, blessed be He, that the Holy One, blessed be He, give the Rav robust health, amen, and strength, with Hashem's help, to instill in us true love for the Jewish people, that we merit to bear with one another, to love one another, because the main thing the Rav taught us all the time is the main thing in serving Hashem: 'to know Your way on earth' - how to truly see to help every Jew to be happy in serving Hashem in his own situation, as the Rav asked.

35:39 Many thanks to Hashem that we merited this holy Shabbos. So may we merit, with Hashem's help, to see the complete Geulah together with our master and teacher. - I just wanted to say something small in closing. I merited to be with you, I very much enjoyed the Shabbos.

36:03 May you have much blessing from Heaven and help from Heaven. But it is very, very important to me to tell you, and I very, very much want you to know: we don't always get to see each other so much, there is pressure and time... but know that I think of you and pray for you, I remember everyone. But it is important that you always remember not to be alarmed by anything and not to fear anything, and always to be in joy, always, and not to think any bad thoughts, and always to be full of hope and joy in Hashem.

36:32 That is the most important thing. And sometimes a person has all kinds of difficulty, upheavals and hardships, and he tends to break and to be in sorrow. So always remember - I have a good request and a good resolution: for me, to strengthen me, that always, if something comes to sadden and weaken a little, remember me, and for my sake be in joy. That is what the Rav said to me today: 'What should I pray for you?' he said, to take something on in order to make you happy: 'I want to bring you something to make you happy, to bring you some book, something.'

37:00 I told him, 'Don't bring an old book, I don't want anything. Take it upon yourself that every time you have some weakness of spirit or sorrow or something, remember me, and in that merit be happy - and that will be my reward.' With Hashem's help, take upon yourselves to be only in joy and not to break from anything. Only in joy, always, strong, strong, strong, to be full of expectation and hope that the Holy One, blessed be He, will redeem us, have mercy on us and save us.

37:26 And we need to say to Hashem that if until now we have not merited the Geulah, at least we will live with the awareness of the Geulah; we will be happy, we will see His reality, blessed be He, we will trust in Him, blessed be He, we will hope, we will wait, and we will be full of hope, always, and not to break from anything in the world. May Hashem, blessed be He, save you in all matters, may you have all good bounty, may you have holiness and a good life, and all the good bounty.

37:51 - Amen. Blessed are You, Hashem, our G-d, King of the universe, who creates the fruit of the vine. - Amen. Blessed are You, Hashem, our G-d, King of the universe, who creates fragrant woods. - Amen.