The Yanuka Rav Shlomo Yehuda-מה הבורא רוצה מאיתנו בתקופה הזו？ שאלות ותשובות עם הגאון הינוקא מרתק!

3:08 Everything is a mess like this. And we do not know the way to come close to the Holy One, blessed be He. As if we do not know at all whether there is Hashem, where He is, what He does in the world. We always look at the Holy One, blessed be He, in some such reality. I will go with you higher than this, yes? I can prove to a person that even his connection to the Creator is a connection that is dependent and false and not true.

3:41 I will give you an example. If a person runs to the Holy One, blessed be He, because he now needs something from Him, or because he comes close to the Creator because he needs healing, comes close to the Creator because he wants children, that is, it is a kind of self-interest. He does not come close to the Creator because He is the King, but he comes close to the Creator because he wants something from Him. And then the connection to the Creator, becomes a connection like that of a person who does not really go.

4:11 And instead of being nullified before the Creator and understanding who the Creator is, he goes in a corrupted way, not in a true way. And then, with this corruption, he starts to learn the Torah too. And then see what happens when one learns the Torah with a corrupted mind. We already think that we know the Torah, understand the Torah, and know who Hashem is and know what He wants, and then we say Hashem hates this, Hashem wants this, Hashem loves this, Hashem chooses this, this is what Hashem... and so it has been in all the generations.

4:43 In all the history of the Jewish people we suffered from disputes, from persecutions, from baseless hatred, from very, very, very hard things that were shown to the Jewish people because of these things. Whether it was false Messiahs, whether it was then with Mendelssohn, the one that they began to compile his writings, and [unclear] came out against him, many things that were omitted from history so that [unclear], so that there would not be so much noise, and there was also the Maskilim movement, it was Rashar Hirsch, if you have heard and you have heard of him.

5:22 He composed the commentary for the Maskilim on the Torah, so that people would understand a bit in a more rational way. And then when we come into the Torah, we understand it for the sake of, sometimes a person wants to learn something, so he wants to learn the Torah in order to understand in the Torah what he wants to understand. That is, the person wants to reach a certain goal and he wants to understand the Torah so that it will bring him to his goal.

5:51 He is not trying to learn the Torah the way the Holy One, blessed be He, wants us to understand it, he wants to understand it because that is what he wants from it. And over time one learns many errors like these, until the person goes in a corrupted way and does not merit to walk in the straight way. And from here comes, usually, the contemplation toward the answer to his question.

6:18 Because then we look at the Holy One, blessed be He, as it were, at what He wants from us, and what His message is, and what He is doing to us, and why He is doing it to us. And they look at Him in a way of that everything is negative and not good, or things like that, because we see bad. But if we understood that the Creator, first of all one must understand that we are speaking about someone who sustains and feeds all the creatures, the sea and all that is in them, all the mountains, all the fields, the vineyards, everything in the world.

6:57 In Psalm 50, in Tehillim, King David turns to the Holy One, blessed be He, and the Holy One, blessed be He, speaks with him. It is also in Iyov, chapter 38, in the book of Iyov, 'And Hashem answered Iyov out of the whirlwind,' and said that the Holy One, blessed be He, speaks with him after Bildad the Shuchite, Tzophar the Naamathite, and Eliphaz the Temanite came, who came before Iyov and began to rebuke him for all his transgressions. Once, in Iyov's time, if you know, a person who was suffering afflictions, it was not suffering for nothing, it was a cause for this sin.

7:30 Everyone was righteous; if they saw a person suffering, it was a sign that he had committed a crime. It is not like today, when we, a person, these are things, previous incarnations, we always say that everything is things that cannot be grasped, understandings, things like that. But with Iyov, someone who in Iyov's time was suffering, they would immediately say, this person is a transgressor. Now, Iyov, there was no tzaddik like him in all the land. Does anyone perhaps know what Iyov did that made him such a tzaddik?

7:59 There are many tzaddikim, but what was so special about Iyov that he was such, such? What so shook the heavens? What deeds that shook the heavens did Iyov do? that the Holy One, blessed be He, said to the Satan, 'Go [unclear] him.' Because [unclear]. Does anyone perhaps know the answer? What is it? Thank Hashem, he surely had that.

8:28 Yes, they had that, all the tzaddikim, but there was some deed that he did that was very special. So what happened with Iyov in fact, we have the Midrashim. In the Midrashim there are very many things that explain to us in a much deeper way what really happened there. So it is written about Iyov that he had a trait of charity that was exceptional in his approach, in the attitude with which he gave charity.

9:01 Our teacher the Rambam, in Hilchos Tzedakah, lists several levels in giving charity. And one of the things, to give charity, is to give a person so that he will stand on his feet, so that he is not in need each time of having charity brought to him, so that he will be a person of freedom. Iyov would go each time, and understand, to such an extent his deeds found favor in the eyes of Hashem that every time Iyov went out to the sky, the Holy One, blessed be He, would bring out clouds and they would cover the sun for him.

9:30 The sun did not beat down on him. Now he wants to go out to the field, to pick some fruit, vegetables, to go outside. The Holy One, blessed be He, summoned clouds for him. Everyone would know Iyov is in the field. If there are clouds outside, Iyov is in the field. If the sun comes out, Iyov is at home. Iyov goes outside, he has a pergola like this, a sukkah, that says about him that nothing will disturb him. That was Iyov. He would go from funeral to funeral of people, elders.

9:58 He would approach the widow and the orphans, say to them, I am really sorry. They say to him, what happened? He says, I was obligated to bring you so many gold coins, and I did not look for him, and now I found him, and I see that he has passed away, I want to give you double, forgive me, please, tell me that you are eating. I am really sorry, I behaved toward him not nicely. And they would say to him, What, you did so? Father, good, bring this, we forgive you, go from here. And so they would both shame him and take the money from him.

10:26 But no one would be ashamed on the other side. And so Iyov would do all the days, all his days going from place to place. And they would shame him, he would do the mitzvah of [unclear]. Good. Once, these deeds of course shook the heavens too much. It is not an ordinary thing, it shook the heavens too much. And then the Satan came. And when the Satan came to test Iyov, his life changed completely.

10:54 There are almost thirteen versions of the story of Iyov among the Rishonim, what happened and at what time he lived. There are many opinions about this. But I will go with the simple opinion, what we understand and read in the plain meaning of the verses. In Iyov's time, a person who did good, would immediately receive good, one who did something bad, would immediately receive bad. But immediately, there was not, waiting hours as is today. We are reincarnated souls.

11:21 Our teacher the Arizal explains this in the Introduction to Gilgulim, Introduction 21, Introduction 22, that our teacher the Arizal [unclear] reincarnations, that there are souls that come in reincarnations at a certain time, and sometimes a soul of a great person can come into a simple family, and the opposite, a simple soul into a great family, sometimes it is all the opposite, it can be. For this reason they do not understand. And then Iyov began to suffer very great afflictions.

11:48 He became a metzora and his whole body became afflicted, and everyone shames him. And his best friends come to him and look at him and say to him, listen, what evil deeds you did, do teshuvah and return and stop suffering, and do not suffer like this. Now Iyov tries to explain to them, he says to them, listen, I did not sin, I truly, no one understood that the Holy One, blessed be He, is defeating him, because these were not yet trials, it is not like today when we see a person going through hardship, as he asks, there is a period of hardships, what does the Holy One, blessed be He, want?

12:22 There was no such reality of asking this question. And then they say to him a sentence to which Iyov had nothing to answer here. They say to him, in the language of the verse it is written, 'Shall mortal man be more just than G-d, shall a man be purer than his Maker?' So it is written in the prophet. In Iyov, what does it mean, 'Shall mortal man be more just than G-d, shall a man be purer than his Maker?' 'Mortal man,' they ask him, tell me, 'Shall mortal man be more just than G-d' - can it be that a human being will be more righteous than G-d who made him?

12:53 'Shall a man be purer than his Maker?' Can you be purer than the One who made you? Right? No. So they said to him, do not ask questions. And still Iyov tries to understand them. He says to them, but I promise you, I did not sin, he does not understand the trial. And so he begins to ask questions about the Creator, until in chapter 38 it is written, 'And Hashem answered Iyov out of the whirlwind and said.'

13:19 The Holy One, blessed be He, appeared to him, to Iyov, and simply begins to speak with him. The Holy One, blessed be He, explains to him that he was not, 'Where were you when I laid the foundations of the earth?' I founded the world and created it, you were not. You were not at My side. You cannot understand a whole world that has a very great introduction. And in fact the Holy One, blessed be He, began to explain to him that He in fact sustains and provides for everyone. And He takes care of the [unclear] and all the sea leviathans and the animals and the crocodiles and everything in the world.

13:48 The Holy One, blessed be He, sustains and brings into being everything, to explain to him that all the creation that He [unclear]. After all, if you look, at the creation in which we are, no one sustains it, no one brings it into being. People only destroy, ruin the sea, the ocean, pollute the air, doing only things that can cause the destruction of the world. And the Holy One, blessed be He, does everything so that the world will be clean. The plants, the sea, the fish, everything continues as if to be clean and pure.

14:18 But people, if there was with me a certain mayor who went to all kinds of rabbis, so one rabbi said to him be careful about this, [unclear], one said to him keep the line, each one told him different mitzvos, to be careful with them. So he came to me, he asked me what to be careful about. I told him, guard the sea so that there will be no pollution in the sea. So he said to me, well, the question is a bit strange, he said to me, this one said so, this one said so, and you, this is from the answer you chose to tell me.

14:53 I told him a simple reason. The sea is the place of the Holy One, blessed be He. The Jewish people go out of Egypt, where do they flee? To the sea. Yonah the prophet flees, Titus goes up on the sea, the Holy One, blessed be He, summoned a gnat for him in the sea. 'And Hashem hurled a great wind upon the sea, and the ship was about to be broken,' it is written about Yonah the prophet. We see that this place, the sea, is the place of the Creator, where no one can rule, not to commit a sin, not to commit a transgression, not to commit a crime, nothing.

15:27 A matrona once asked Rabbi, our holy Rabbi, Rabbi Yehudah HaNasi, she said to him, the way of the world, a servant leaves the door of his house in the morning, returns in the evening to the door of his house, right? A person left the house in the morning. When will he return? Where will he return? In the evening? Home. He said to him, why does the sun rise in the east? and set in the west? Why? The sun comes out in the east, where does it set?

15:54 In the east, it should return. Why does it set in the west? Rabbi smiled and said to her, because of the Holy One, blessed be He, who is in the west, it bows to the Holy One, blessed be He. So Rabbi explained to her. And suddenly when you look, you see the sun, you know that the sun, the temperature, degrees Celsius, heat that one is scalded by, is 42. The Gaon Rabbi Moshe Feinstein ruled that it is 42 degrees for the measure of heat on Shabbos, yes? But for a cooked dish that one is scalded by. But this is a heat that is very hard to touch.

16:25 The halachah is 43, 45, it is approximately the degrees. One cannot touch water like this. It is hot, it is fixed, it is very hard. In the sun there is a heat of nearly 15.5 million degrees. In the sun, the point of the sun, and its radius is 696 thousand. We are talking about, one can fit the earth in, times, a million of these spheres would fit inside the sun, inside the star the sun, see the power of the sun, and if it moves on one axis, if it just shifts one millimeter, just to shift one axis forward, then the whole world will burn, it shifts a little back, the whole world will be ice.

17:11 And you know that the sun is also the one responsible for the snow in the world. That is, the snow in the world, this too is from the sun. There are responsa of the Chacham Tzvi. The Chacham Tzvi, in siman 18, writes something very, very, very great. He says that there is no such thing as nature. After all, the world writes nature, there is nature. There is no such thing as nature, rather the meaning is that the Holy One, blessed be He, does everything by His will. If He wants, He can turn it so that the sun makes snow and the snow makes sun.

17:43 If there is snow then we will be hot, and if we are hot then we will be cold. The Holy One, blessed be He, does everything, He decides. And we need to know how we accept the will of the Holy One, blessed be He. But this is what I came to explain to him. The contemplation toward Hashem needs to be very, very submissive to the Creator. We need to look at Hashem in a way of great submission because we, today pride and the creatures have reached such a contemplation that they think very much about [unclear].

18:19 We think that we have the ability and we know what to do and we understand and we are merciful and we know how the Torah and we know what people need. We speak all the time out of pride and we never live our lives. So we can never understand the Creator and [unclear] and everything that is happening. So if I am asked what needs strengthening today, at this time, it is in being true.

18:46 That a person be true, and not try to grasp that he understands something in the world, because our life is, the heart is a muscle. The moment such a muscle stops working, the person is no longer here. So when we see how much our dependence on the Creator, on the One who gives us life and brings us into being, this is something that should bring a person to submission, that a person not raise himself... 'and your heart be lifted up,' 'and you forget Hashem your G-d.'

19:17 One should always look at this, so I think, to do teshuvah. This is the meaning, they say to do teshuvah, everyone runs. Let us return, the meaning, what is teshuvah? Return to be true, return to be who you truly are, return to discover your treasures, return to discover your strength, return to discover what your purpose is in the world. Today they interpret teshuvah as fleeing to a reality in which you are not found, which is not the person's level.

19:45 Because a person can return, but it is not his level. One cannot take every person and put him on the same path. Each one has his own path. People who say, to return to Hashem the meaning is to return to my true root, to who I truly am and to what I can reach. How? This also requires prayer. And also asking of Hashem and also taking things very seriously so that a person will truly understand what he is doing in this world the truth.

20:22 There is a book called Sheiris Yisrael, Volodnik, have you heard of him He writes in Sha'ar HaHitkashrus, chapter 3 he writes there, if you have it there, read it he writes there something very interesting He says that the true way to come close to Hashem, blessed be He, and to understand is only that each day a person speaks to the Holy One, blessed be He, his request and his root to come close to a true path.

20:52 That is, he needs to understand each day that he is mistaken and each day to pray to walk in a true path. Therefore King David says, 'Teach me, Hashem, Your way, and lead me in a straight path.' And our teacher the Arizal writes, and Rabbi Chaim Vital writes in the name of our teacher the Arizal, that it was the custom of my teacher, of blessed memory, each day after the Shacharis prayer to say [unclear] 'Horeni Hashem darkecha.' And so we too try in our prayer, immediately after the Shacharis prayer we say 'Horeni [unclear]', and this is a very great thing, that the Holy One, blessed be He, will lead the person and guide him to the correct path.

21:25 How will we know the truth? We will know the person. The falsehood now [unclear] from us inside us. I will explain. First of all one must understand that falsehood is not something that is inside us. Falsehood is a reality that a person connects to because the existing reality does not sit well with his mind. Why does a person lie?

21:50 What is the reason that a person lies? That is, why does a person lie? Not only to flee from punishment. He cannot confront the existing reality. The existing reality does not sit well with him. He cannot cope with it. So he lies. Like the thief, the murderer, a person who did something not good, so he must deny it. So here comes the lie, the lie comes when you, he cannot bear the truth.

22:16 Now the lie in fact is not something internal, it is a reality that exists in the present. It is not something rooted in a person. When we say a person lies, a person does not truly lie because there is falsehood in him. Each time he contradicts reality, contradicts, contradicts, contradicts, because he does not want to accept it. So he lies. It is not called that a person truly has falsehood in him. There is no person who has falsehood in him. Sometimes one needs to change for the sake of peace.

22:42 It is like Avraham and Sarah, we change, but we do not lie. Because there is a reality that, for example, if a person now has a dispute with his wife, and she will say to him, I do not want you to go to such and such a place to learn at a time when you need to sit and work, and I do not want you to go to the kollel and learn. Now he says to her, I went [unclear] with the work in the evening, I will admit that she will get very angry if he goes to learn, so he does not tell you, he says to her, I went to sit with a friend, I went to learn a little, to play music a little, I did something like that, she does not want that...

23:15 Now if he tells her, she will quarrel with him, so what does he do? He lies to her, he says to her, I was not there, he changed reality. That is, when we speak about falsehood, it does not mean that falsehood is something rooted in a person, rather falsehood is a reality that one contradicts in order to cope with a different reality. And therefore what was, when we say teshuvah, is that it was in the time of Adam HaRishon, when we return to Adam HaRishon, we return in fact.

23:44 I will explain to you something more so that you will understand. We are in fact now like a kind of the whole world is dark, everything is dark like this, everything is closed, a person does not know what the way is and everyone is frightened and no one knows what the right way is and how to come close to the Creator and what the Holy One, blessed be He, wants to direct us to, in nothing do they understand this.

24:09 And when we speak of this that all that people speak, after all they know about the geulah, they await the geulah you know, we learned a little of this for us, for us, right, because we are the whole Jewish people, but in fact the book was written only for one person Did you know that?

24:58 - How? - For King Mashiach. No. For King Mashiach. The book of Tehillim, I want to show you something pay attention King David writes in the book of Tehillim, there is also the commentary of the Radak and the Ramban on this but in chapter 21 King David in fact reveals for whom he composes this book. Only in chapter 21 can one see this, in a few more chapters, but in chapter 21, in chapter 18 one can see this, chapter 35, but let me give you the chapter in which he in fact revealed for whom he composed this book, and in fact that this book is not for us, but we read it because we connect to it Yes, we see here terms of enemies and haters, and we always imagine our enemies and our haters, but these are things that are beyond this.

25:57 King David says, 'For the conductor, a psalm of David.' King David composed a psalm here and then here he in fact reveals for whom this book is. See what he writes. 'Hashem, in Your strength the king rejoices, and in Your salvation how greatly he exults.' King David speaks about someone who is destined to reign and is destined to do all of Hashem's will in the world, that the Creator Himself rejoices in him, and everything that this one has is only the revelation of the Creator in the world, and then he asks the Holy One, blessed be He, for life, why?

26:37 Because he is in the greatest danger to his life, because the Satan always wants to take him. So King David says, 'He asked life of You, You gave it to him,' 'Length of days forever and [unclear].' He will ask You for life, You will give him, because [unclear] You will give him. So who will fix Your world? There must always be one who will fix the world, because if not, this world goes to destruction, because the world cannot exist with people who only want to ruin it, to spoil it and to take from it, there must always be people who will come to change the world, and the obligation to change the world is on each and every one of us, because we, in fact, the light that is in each of us is the light and the divine revelation of Hashem.

27:16 And we need to see how we reveal it and bring it out from potential into actuality. So King David says, 'Great is his glory through Your salvation.' 'Majesty and splendor You place upon him,' You give him splendor, 'for You set him as blessings forever,' 'You gladden him with joy before Your face,' 'for the king trusts in Hashem, and through the lovingkindness of the Most High he shall not be moved,' 'Your hand will find all Your enemies, Your right hand will find those who hate You,' as it says, he is meant to fight the wars of Hashem, these are things we cannot understand but the Holy One, blessed be He, is in fact meant to be revealed in the world.

27:50 All of us now know that He is hidden and that the Jewish people were in Egypt it was written, 'and their cry went up to G-d,' 'And the children of Israel sighed from the work and cried out, and their cry went up to G-d.' It is not written 'and their prayer went up,' 'and their request went up,' 'and their song went up,' nothing, 'and their cry went up to G-d.' What does this teach?

28:15 When the Jewish people were in Egypt they did not even have time to pray. Pharaoh gave them such hard work that even [unclear] the bricks that they prepared themselves. And then stones fell on them from the sky, the pyramids and cut off their limbs. People whose limbs were cut off, hands, feet, and the Egyptians still told them, keep working with crushing labor. and then in effect they find no direction at all, the Torah is still not here, the Torah had not yet been given to this people, but everything still stood in such darkness that they did not understand how we got here, what we are going out from here.

28:54 and then they cried out to the Holy One, blessed be He, from the depth of the heart, 'and their cry rose up to G-d.' This cry is when a person really cannot go on any more, then he is not even able to pray, he simply gives the Creator a scream from the walls of his heart, and from there the Holy One, blessed be He, opens the gates for him, because he prays from the walls of the heart. and then in effect what happened, at that time the Jewish people is crying out to the Holy One, blessed be He, and then the Holy One, blessed be He, sends Moshe Rabbeinu.

29:24 Moshe Rabbeinu arrives to the Jewish people, Hashem was revealed to him; Moshe was a man with such traits that there was nothing like it, his compassion, his heart, on the one hand he was king in Cush for forty years, he married the queen there. He was a man who grew up in Egypt, he was in the house of the king of Egypt, he left Egypt, he was king in Egypt, he knew all the tactics of Egypt, all their thoughts, he left them, and was seventy, eighty years in the desert, secluding himself there, crying out there, turning to the Holy One, blessed be He, of course with some claim that the Creator would answer him.

29:56 Everyone knew that there is G-d, there was never a question about the Creator, know that. Both Sancheriv and the wicked Nevuchadnezzar. The wicked Nevuchadnezzar who destroyed the Beis HaMikdash, ruled over only half the world. Shlomo HaMelech ruled over the whole world. There were 252 countries. Achashverosh over 127, Shlomo ruled over the whole world. Shlomo HaMelech had close to 60 million horses.

30:24 That was Shlomo HaMelech. Of course, yes, there is also another interpretation on this, it also does not mean that he married a thousand women, it is not the meaning that he really married a thousand women, rather the meaning was, in earlier times they would travel for the peace of the kingdom. It is like an ambassador who is in a country, and Shlomo had the authority of his kingship over the whole world, so he married women, the meaning is that in effect he gave his kingship to a certain country, and then he gave his immunity to the country.

30:50 That country became subordinate to Shlomo, and this is called that the queen there, or the empress there, became subordinate to Shlomo. They call him to meet too, but the meaning is that he as if married, the meaning is that he ruled the world. It does not mean married the way the world interprets it. It is not... in the world they distort the words of the Torah a little, but one must understand these matters in the faith. For that one has to learn much more in order to understand it. - So he fell [for] the women. - No.

31:14 - No? - It says that foreign women turned his heart. But that does not mean in some meeting or in some conversation. The meaning... - How? - Yes, but it does not mean in the way that we understand it. Or like David HaMelech, if he did [with] Bas Sheva. The Sages teach us that whoever says this is mistaken, because we interpret the matters in a simple way.

31:39 And by David HaMelech and by Shlomo HaMelech there was the authority of kingship, and by their moral level it was perhaps not fitting and not becoming, but in terms of sin, what prohibition, as the world today thinks, it was not. It is a very high level that the Creator is exacting with them, and for their level it is considered like an act by that person who would do this act today. We see how repulsive this act is.

32:05 For the level of David or Shlomo it is considered the same thing. You understand, as they say, that a person who desecrates Shabbos, is as if he serves idolatry. Now, he does not really bow down to an idol, the one who desecrates Shabbos, therefore he is not disqualified regarding wine of libation, in terms of halachah, because he does believe in the Creator. They do not cut him off in such a way. They say it is as if it is considered the same grave thing, in order to explain to a person the severity, so you explain to him.

32:31 So this is the meaning with Shlomo, that they spoke, but not as a sin like the kind they interpret. And so the Sages explain to us and so it also comes out of the verses, and there are many more things by which one can explain this. What happened in effect with the Jewish people in Egypt, Moshe Rabbeinu arrives to them, he came there and then he says to them, of course how it was at the beginning it is written in the Midrash that the story was much deeper, yes, if you ask how he would come to the place where he suddenly sees a burning bush, where did he come to this from?

33:04 He was a shepherd, and Moshe was a shepherd for Yisro his father-in-law, that is how he was a shepherd. and in effect he walked there in the desert and suddenly he sees a mountain full of birds, full, full of birds. And he sees this mountain full, full, full, full of birds, without anything by which one can estimate the quantity at all, he saw something so different, that he saw full, full, full of birds, birds sitting on the mountain, so it drew his eye to see in the middle of a desert full of birds, so he went to this mountain.

33:35 And when he somehow reaches the mountain, all the birds flew off from there, leaving him alone. And then behind those birds he saw a tree, a thorny bush like this, it is a tree that is found today on every mountain you can go to, or in every desert there is this plant to this day, it is a kind of senneh, it is a kind of plant that has a kind of beautiful special flowering but it is very, very thorny, it really has thorns, thorns, thorns, thorns all around, you can really see this kind of plant, it is a plant that is quite common and Moshe Rabbeinu sees this fire, there are after all several shades of fire it is written by Rabbi Yaakov Culi in the Me'am Lo'ez that there are seven kinds of fire.

34:21 seven kinds of fire, levels of color. After all there is color to fire, blue color, the good kind. You light the gas, you see that it is blue. You light a candle, you see that it is orange. Fire. You see that it is burning right up to the heart of the heavens, it becomes red. It has several levels of shades. So he saw all the shades in this fire. Suddenly he sees blue, he sees a tree, and he sees the tree, with blue fire, purple, green, he saw blue, green, purple, and red and yellow, and he began to see many, many, many shades of the fire that was burning, and the whole bush is burning, burning, burning with fire, and nothing happens to the bush.

34:57 So he begins to look, he sees, touches the fire, he does not feel heat, he understands that this is something wondrous, because this is a fire that does not burn, this is a fire that does not consume, this is a fire that gives light, this is not something logical. And then the Holy One, blessed be He, was revealed to him in the voice of his father. He heard Amram speaking with him, Moshe, Moshe. He heard Amram, calling to him, Moshe, Moshe.

35:22 He was startled, how does he hear Amram, his father, so he understood that the Creator is speaking with him. And then the whole initial connection begins between Moshe Rabbeinu and the Creator. And then the Holy One, blessed be He, says to him, the Chasam Sofer, by the way, he writes in his responsa, that he was asked when Mashiach will come and how Mashiach will be revealed. Chasam Sofer, what was is what will be, this is Moshe. In the future to come, says the Chasam Sofer, the Holy One, blessed be He, will be revealed to Mashiach in the last generation, like Moshe Rabbeinu, in the middle of a desert, in the middle of some place, gives him the signs and he goes and redeems Israel. So says Moshe Rabbeinu, so writes the Chasam Sofer, because what was is what will be.

35:59 Today in our generation Mashiach will be revealed, I laugh every time, three million Mashiachs will come. Because there will be so many Mashiachs, thank G-d, I have met many like that. Yes, yes, at the reception hours many come to me. I meet many, suddenly one comes to me and says to me, do you know who I am? I said, I know, I said, [unclear] I said, no, nice, we are fortunate. - According to Tractate Sotah, have all the things that were written there already happened?

36:26 - Correct. There is only one thing that has still not been fulfilled. It is still desolate. In principle the Sages teach in Tractate Sotah, page 49b, the Gemara says, in the footsteps of Mashiach, chutzpah will increase. You see that people are brazen, and the cost of living will soar, and [unclear] will give its fruit, and the Golan [unclear]. [unclear] and they will not have mercy on them. As we see now, this is exactly what is happening.

36:53 But still when they say, the Golan will be destroyed, it is as if, as if they are saying that the whole side of the Galilee will be a complete ruin, that still has not yet been fulfilled. We also do not want it to be fulfilled, we want there to be people there, I meet them often, the Jews from there, my heart aches for them very much that they come and so, the people there are very poor. Thank G-d that Hashem...

37:20 Yes, this we see, yes. Yes, if it is basically this, yes. And we need to understand, when we speak about the redemption one must understand a simple thing. He who formed our eyes, today we read this in the psalm [unclear] in Tehillim, 'G-d of vengeance, Hashem.' There is no such thing that He who formed the eyes does not see us.

37:46 People today live with a disconnected view, that they live as if according to what they understand. They grasp the Creator, they know as if who Hashem is, everything. You see the kinds of fish there are in the sea, right? The water is salty, one cannot [unclear] the water. fish [unclear] there, sharks, animals, all kinds of lakes, waters. You see mosquitoes, flies, spiders, they have such tiny eyes, really, they see, you come and do like this, it knows that you are here, it moves over here.

38:17 Have you seen this? Like, you come to... you can really see private Providence. Someone made them with the wisdom to see. Could it be that He who made for it the mechanism of these eyes, that see the fly and this spider that you come to get close to, does not see you? Could it be that He who tilted the ears, that you can hear, and also the shape of the ear, this is aerodynamics, like there is in the shape of a car, that they make them in such a way that the air is cut quickly, when a person goes fast, if a person drives in a car and he opens the window, there is noise.

38:55 Right? It is unbearable. To drive a bit and they open, it is unbearable. If the ear were not in such a shape, a person would just run a little, he would hear those rustlings. The shape of the ear in the air, the ear is built in a way that it is cut. Do you see the ear? It has something like shell caves and a cut. This is for the air. When the person runs, he goes fast, then he cuts the air and then he has quiet.

39:20 He can run at the greatest speed on the seashore at night, and he will have that he keeps only the waves. He will not hear anything. But if he were, say, traveling in a car, like, driving at twenty-something, let him open the window a little, what happens? That there is a sharp cut to the air, and an opening of a window and air comes in, and a sharp cut, then you hear all the noise, but if it is a cut like this that does not let the air come in straight, but it has to hit, also say for example, I understand a bit about playing music, now I also started to get a little involved with playing, so in a studio, I have a small studio like this, there I make my niggunim, niggunim, a few minutes also a little music,

40:06 beautiful niggunim, you want if you can hear this, very beautiful, a little moving, like an awakening of the heart. Very much loves, this is a connection to the Creator also on this, there is another big interpretation of what playing is, how important it is. So the sounds we hear are usually a hit in the air, a hit in wood or in a wall and return to the ear. When you are in an acoustic studio, you hear that the more acoustics there are, you can hear the sound directly in the ear, because it is closer to the ear.

40:36 It does not hit things, so the sound does not return, it sounds more real. Therefore, when you hear a niggun in headphones, you will hear it much more, you will hear many instruments that you do not hear. Say that I, for example, play, so I build many frequencies, I play many finer sounds, that you do not hear on a speaker. With headphones you can hear them. Very small things like this were heard and also keyboards, you hear this because it sounds more, it gives liveliness.

41:05 But that is because you hear it from the acoustic side of it. Now if you look and think you will see that the Holy One, blessed be He, created ears for man, He tilted the ear so that we can see that He hears us, but certainly He hears us. It is written in the Yerushalmi in Berachos, in the Jerusalem Talmud, which was written a hundred years before the Babylonian Talmud and is also holier than the Babylonian Talmud. Chapter [unclear] of Tractate Berachos, that a person at a time when he has trouble, he does not cry out, does not shriek, not to Michael, not to Gavriel, but let him cry out to Me and I answer him at once. The Holy One, blessed be He, says, you cry out to Me and I answer you at once. And another thing the Yerushalmi says, a very interesting thing.

41:43 It is the way of the world, when you trouble a person with a certain thing, it is hard for him. He does not like it, say a person goes to a certain place, he remembers every day that if he passes in the morning by this road, then the greengrocer comes, says to him, can you help me lift this watermelon into the car? He comes the first day, he does it. The second day, he says, he will ask me again, maybe he will not ask.

42:08 He comes the second day, he asks him again. The third day, he says, well, I will pass by there, I will go from here, he is asking me again to lift the watermelon, he does not want to. So says the Yerushalmi, 'Let me forget so-and-so, since he pains me, since he troubles me.' That a person says to himself, I want to forget a place that pains me and troubles me, I do not want it. But says the Yerushalmi, but the Holy One, blessed be He, is not so, rather as long as a person troubles Him and leans on Him, he is closer to Him.

42:36 When it says 'Hashem is near to His seekers' by the Holy One, blessed be He, the more you trouble Him, the more you trouble the Holy One, blessed be He, the closer He will draw to you. A human being, the more you trouble him he will draw away, the Holy One, blessed be He, the more you trouble Him He draws near, right? that you found favor in your eyes. It is a sign that you trouble Him a lot. Yes, according to the [unclear]. This is how we trouble the Holy One, blessed be He, this is how one must trouble the Holy One, blessed be He, always ask from Him and He will help us.

43:09 - Amen, amen, amen. We need to [unclear] the Master of the World in the way that He is King. Interest. - Right. - How can we cancel the interest and make it permanent? - Right, you are correct. Look, usually the connection to the Creator needs to be a very true connection.

43:38 A true connection is when a person knows that there is G-d in heaven and he loves Him and he is ready to do everything for Him and it is not even a question. But the true closeness to Hashem is when a person has pity on himself, on his purpose, and tries to see how he changes himself and how he changes the world. If you look at the world, the world is very empty. And the whole world today is running toward one goal, to serve the honor of the creatures.

44:08 Look at it. The whole world today speaks only about one thing, about honor, about competition, and from here in effect all the disputes are made, wars between countries. Everything is rooted in honor. I deserve to rule, I deserve to be here, I deserve to be here. The whole world, everything you see in the world, why people were hurt in sorrow, were insulted, a dispute came out of it, bloodshed, Kayin and Hevel, everything begins from that same place of chasing honor and comfort.

44:41 And when we in effect understand that the more important honor is the honor of Hashem, not my honor, there is G-d in heaven, and I must do His will and be true, then a person gives up everything. You know, among tzaddikim, the Maharal of Prague explains a thing that is very, very hard to understand, but he explains that among tzaddikim there is a difference like heaven to earth.

45:07 That is to say, two tzaddikim can sit with you, the difference between this one and that one is as if it is heaven to earth, as if it is a thousand times like this, it is not one like this in the levels between them. Do you know why? - I know why. By weight this one weighs a thousand times this one. - But why is that?

45:32 - Right, but what is the reason that one is weighed so much, and what is the reason for this? Why is his power so great that there is no difference between them? Because he is so, one cannot compare at all. You cannot compare the strength of this one to that one. Does anyone know why? What do you say? Self-nullification, nice, but another thing? No?

45:57 Very nice. He grasps the greatness of the Creator much more. After all, what brings a person to the great levels is the grasp of the greatness of the Holy One, blessed be He. The more you know the greatness of the Creator, so will he know. Now, I will explain something to you. There is something called the explicit Name of the Creator. We have a name with three letters, five letters, four letters, each one of us.

46:23 The Holy One, blessed be He, has a name with 216 letters. This is called the Shem HaMeforash. The Shem HaMeforash is found to this day, you know, surely you heard, right, about the Shem HaMeforash? Yes, the Shem HaMeforash. This name in effect is a secret, and it is in effect found today, it is called the Name of Ayin-Bet, this is 72 times 3, it is 216. And this Name of Ayin-Bet is found in a kind of table.

46:50 It is like a table like this, you see a table, a name, this is the explicit Name of the Creator, and it is arranged in tables, you see these letters, in threes, 3, 3, 3, 3, letters, letters, letters, letters. Exactly, [unclear], it comes out exactly, right, exactly. Right? Yes, exactly, these names, nice. You know here. Yes, he uses, he says, you use, right, right, right, very nice.

47:28 Right, exactly at this moment. Very right. Good, so you see, you already know everything, once it got into you here. So this Name, this explicit Name, is found in a table, in a table, in which the names in effect, do you have here a moment a page and a pen, I will explain to you. Look a moment, I will explain to you. Yes, I will do here on this.

47:59 Now, we have here in effect a table. I will give you only the example, yes? so that you will understand how it is, how it is, how it works, yes? Whoever knows the explicit Name of the Creator can simply end this exile, revive the dead and do whatever he wants in the world.

48:26 Did you understand? But the problem is that none of us knows. That is the problem. This is the table. Do you see the table? here there is a name of three letters. one two, one two three, one two three, one two three. Imagine now that all these names are written here like this. The name of the Creator, blessed be He, is found here.

48:51 Now, if you ask if it is written, then what is the problem? Here, it is there. One can look at it and do all the actions. What is the problem? That it is not arranged in the right order. That is to say, this must connect to this, and this must connect to this, and this to this, this to this, this to this, this to this. It is like a cipher that no one knows. A certain order? A certain order is a code.

49:16 This is the code. The Name of G-d is found in a certain code. They know them, yes. [unclear] to join the computer. This is all the options. Nice. [unclear] million microns. So the computer will redeem us. We have no redemption. There is a million, I think, [unclear] revelation.

49:43 Listen, I think that we will try to do this, we will try to do this, we will see where we get. It is interesting what we will have in the revelation of the computers. Suddenly we will see computers flying in the air, exploding, a revelation. And therefore, pay attention, once again we see a hint about Mashiach. In the psalm Tzaddik Alef in Tehillim it is written, I will lift him up because he knows My name.

50:10 Why will I lift up Melech HaMashiach? Psalm Tzaddik Alef, 'He who dwells in the shelter of the Most High.' Pay attention, what is written there? I will lift him up, why will I lift up Melech HaMashiach? Because he knows My name. He is the only one who knows My name. Because he is the only one who knows My name, I will raise him above everyone. I will lift him up, why? Because he knows My name. For this there are things that we cannot understand, but these are secrets.

50:42 Did you understand? This is a little of the interesting matters that there are in the Torah, there are many, many, many things that will never end. Things, Do you want to ask? Ask what you need, ask. - Afterwards. [unclear] asked a question, a question, but the Rabbi did not give him anything in practice. - In practice? - In practice, pray, ask the Creator.

51:08 Ask the Creator and always be true with the point of your heart. Always not to run away from our true line. And always seek, thank G-d, a true Torah scholar who will lead you, guide you, direct you, instruct you in the way. You know, [unclear] writes that to find a true tzaddik is harder than to find a wife. - It is amazing, what? - [unclear] the people about the redemption.

51:36 - Of course, about the redemption. When it will come, what can be done [unclear] after redemption? A few words about the redemption. I will only explain to you something very important about this. In Tractate Shabbos, page 31, Rashi says 'Did you await salvation?' Did you await salvation? How? You traveled and gave in faith, you set times for Torah.

52:05 Yes, were you occupied with Torah in this world, did you set times? So Rashi says something very interesting. On 'did you await salvation' Rashi writes in the margin, look at it, he explains on the right side, his commentary, next to the page, in the middle. Rashi explains, 'did you await salvation' at the end of the page. Did you await the fulfillment of the words of the prophets? Yes? Rashi explains that all the prophets that we see, for example the book of Yechezkel chapter 43.

52:35 Do you know what he is talking about there? About the third Beis HaMikdash, that is supposed to come down, the Beis HaMikdash and everything. Of course these are things that you need to understand. [unclear], and there will be a revelation of the Creator. He who created us, after all the whole creation of man is a kind of miracle. Have you ever thought about the fact that man after all develops, the ratio of the development of a person from a drop of semen, which the Sages say, Akavya ben Mahalalel, so the Sages say in Tractate Avos in the Mishnah, goes from one drop to 4600, 4700, when he is born, it is 25 trillion [unclear], yes? It is something, do the calculation, if we get at such a speed, I want a person at age 10 to be at the height of Everest.

53:23 because the speed of the development is So at what height, at what age - already do the math - in nine months, such a fast development to such a size, such a thing, if it kept on developing, then it would reach the size of Everest at age 10. A bar mitzvah boy would be the size of Mount Everest. The size, the dimensions, [unclear]. So from here you see that there really were giants once.

53:48 This is not something that contradicts. And people don't understand... they say suddenly that the world has existed six million years, six billion years. That is true, but it isn't true. Do you know where they err? A few things they err about. Rabbi Ovadia Sforno wrote an answer to this, one of the commentators on the Torah. Rabbi Ovadia Sforno was an enormous Gaon, and he composed a commentary on Parashas Bereishis.

54:14 What is this? Oh, no, right, He created it, right. So when the Holy One, blessed be He, created the creations, He created them in the greatest and highest perfection that one can imagine. When He created the lion, He did not create a lion cub. Now, when they do the calculation in order to arrive at a bone that developed to such dimensions, you have to [unclear], exactly the calculation of the ratio that we did from the formation of a person until he is a baby, and the ratio of how much he will grow - so they apply that same ratio as a reconstruction backwards, and then they arrive at numbers that are simply...

55:02 Yes, and it comes out that it is true, because the ratio of this development to this, it truly comes out millions of years, but they err because they don't know that He, they simply cannot say that He created the world. - Nice, right.

55:46 - Look, the Holy One, blessed be He, loves truth, He does not love a person who speaks one thing with his mouth and another in his heart. The Holy One, blessed be He, says, "One of haughty eyes and a wide heart, I cannot bear him." The Holy One, blessed be He, does not love a person who is proud. A person who [unclear] himself and [unclear] Hashem, He does not love this, He does not love pride. Hashem does not love this, He loves humility, not pride, and to be truthful.

56:12 That's it, if you have this, you are on the way to everything, this is the most important. Today, in our days, may we be genuine and understand that we have in this world a path, and begin to walk in it, and seek it and run and truly walk on the way to seek the Creator. Let us take out all the curtains, all the screens, all the concealments, and go forward, Hashem, let us awaken our heart, let us begin to understand that Mashiach and the Geulah are waiting for you and for me and for each one of us.

56:47 And we need to understand that we are dear to our Creator, and He has love for each and every one of us, and we are important to our Creator. There is always the feeling where a person says to himself, I'm already fed up, I've drifted away, I'm no longer worth anything, I have no connection to my Creator, He won't answer me and I'm not worth it. A person needs to understand that Hashem loves him, chose him, rejoices in him, wants him himself. And then this knowledge and this contemplation, and suddenly it brings a person to understand that "for me the world was created," the Sages say.

57:15 A person must say, "For me the world was created." Then suddenly a person begins to come alive and to become enthused and to rejoice, until he suddenly discovers all the treasures hidden within him. But that is the opposite of humility. Why? "For me the world was created" - that could bring a person to coarseness of heart. In the other pocket, "I am dust and ashes," this There is a book, though, called Degel Machaneh Ephraim by Rabbi Moshe Chaim Ephraim of the community of Sudilkov 210 years ago and he writes an answer exactly to your question, to what he said.

58:00 Do you know what he says? He also asks a question and he answers it. See what a question, and truly he brought a nice question. Do you say that the Holy One, blessed be He, all this humility and so on, this? How do you say that "where you find His greatness, there you find His humility," the Holy One, blessed be He, hates pride and so on, but on the one hand it is written "Hashem reigns, He is clothed in majesty (ga'us)," as if, what, does He love this pride?

58:25 What is He so... on the one hand you say that He is humble and on the other hand you say that He is "ga'us"? How can that be? Do you know what his answer is? He says "Hashem reigns, He is clothed in majesty," He only wears pride, but inside He remains humble. Sometimes pride can be a garment. A person can sit at the head of the table and feel that he is not worthy of sitting there. A person can sit at the end of the table and say, I am worthy of sitting at the head.

58:53 It is all a matter of perception, how we look at it. It is all a matter of perception, how a person looks at it. That is, I can say that for me the world was created, but it was created for me so that I fix it, that I change and that I give and I do good and I change the creations for the good. I can say "for me the world was created" and destroy it. A matter of choice, the fire in the house, that one wants to warm with, or to burn with.

59:18 It is all a question of how one looks at it. That's it. You said a very important question. Yes, no problem. - We are in a problem at this time. Our friends, our loved ones, our family members, are angry at the Torah, angry at those who serve Torah. It is hard for them to see people going up, putting on tefillin, in the street, they see hostages.

59:50 Where is G-d, they ask? Is this your G-d? They ask, and we, with short hands, don't know what to do, what to do, how to talk with family members, with friends whom we love, Jews. - Listen, a very nice question. I spoke about something very similar to the question that the honored one asked us at the beginning.

1:00:19 But it is a bit different from what you ask, and I will explain something to you. First of all, you have to understand that they did not truly taste the Torah, those people who contradict the Torah or hate the Torah. You have to understand that also not everyone who learns Torah represents the Torah or the Creator. None of us represents the Creator or the Torah, including me. We cannot speak in His name or represent Him.

1:00:47 The Torah exists for the Jewish people, but no one represents it or speaks in its name. And when they see that those people sometimes behave in a way that they do not like, they hate their behavior, something bothers them, perhaps they were also filled, also with lashon hara, also a mistaken outlook, causes people to hate the reality in which these people live.

1:01:14 So they truly disagree about this, but if you were to isolate them once, they would not see one another, and you would let them speak, and if you were also to explain to them what is written, truly what is written, you would see that they are full of emunah and believe in the Holy One, blessed be He. I tell you, I once had a conversation half a year ago with a person like this, as you say. And at first he was very aggressive, afterward there was very great love.

1:01:46 Today he comes to me and there is no problem at all with him. Like, he was a person who, as you said, had a hard time. He is the father of a certain person whom I know, and his son suffered very much, and he did not agree even to listen. Once we met and talked, and I saw there a person full of love for the Torah, and not hating, and they simply never explained to him what Torah is.

1:02:13 Sometimes one needs to understand what Torah is. And the way you explain something to a person very much influences his understanding too. If I explain something to you, you will not understand it. I can explain to you the hardest thing, I will explain it to you in a simple and understandable way, you will understand and you will enjoy it. If I explain some things to you, even a simple thing, in a complicated way, you will not understand it. One needs to know about the Torah too, the Torah is water.

1:02:37 One needs to know how to make it accessible to the creations, and how to explain it and how to clarify it. - It is very hard for us to see what is happening in Tel Aviv, what is happening to friends there, to bring family, and we do not know what to do about it, how it is connected to the media. We are standing in shock, trying here and there to do things, actions, to speak, but this is something in education, in the framework of education, all the progressiveness and all the...

1:03:13 How do you describe this corruption? How do we set things right a little? Because we are all Jews. - Look, it is true that we know, and everyone, I will tell you something, everyone truly loves. But this thing, the baseless hatred that is here, is something that was put into people, into their minds. And also many things happened around that are not so good, from all sides, that people, as if supposedly spoke in the name of Hashem, together this creates a kind of hatred.

1:03:50 I will tell you, one cannot do very much about this, I am telling you, only the Geulah is needed. Mashiach and the Geulah are needed, and maybe one day there will be truly correct and connecting knowledge between them. And then it will change. We will look forward to it. But everyone will change. - Right. - Right? You are right.

1:04:19 Look, I think that we need, each one of us should make a small change in perception, in thought. We learned a lot together today. And you hear and he hears and another one changes his mind and another one changes his mind and suddenly another small group and another small group and suddenly we will get correct knowledge. Then you will see that... suddenly you will see the whole world different.

1:04:45 But it always starts from something. Do you understand? Always think of something. I once said that the Beis HaMikdash was destroyed because of baseless hatred, so it will be built because of baseless love. And if it was destroyed because of one Jew, it will be built because of one Jew. That is what I said once. And they liked it very much, and once when I was at a place, they said to me, what can one say about this? So I told them this, simply, it is a very simple thing.

1:05:12 So that is how one needs to learn, to think like this. We must see how we disconnect from the impossible. When they always say about a person that it is impossible, there is no such thing as impossible, everything is possible. There is nothing that is not possible. Everything, everything, everything, everything is possible. Everything. Know that everything is possible. Whatever a person wants is possible. Even to fly, that too is possible. Yes?

1:05:37 Pinchas and Tzelia of the tribe of Dan flew through the air and killed Bilaam ben Beor with a sword. This of course was again [unclear]. But we do not have the ability to do this. It would be interesting. There would be traffic jams in the air, but also this, here in the Land there would be traffic jams in the air, it would be very hard. - The Rav defended Shlomo HaMelech.

1:06:04 - Yes. - He defended him on this, I cannot answer. No, it is only hard for me with the plain meaning of Sefer Melachim that describes the end, which says that he also offered to idol worship, to [unclear] and did acts, and Hashem also punishes him for this, He tears the kingdom away. Yes, that is, there was, there was, [unclear] from Israel. It is the result of in fact the descent from the path.

1:06:33 That the Rav said before, if I heard correctly, that this is not exactly, that is, that the Rav, if Hashem comes down, because they were at the level of tzaddikim, so they were exacting with them as with a severe one. But in [unclear] it is written harsher things. - Right. - And this is in fact called, this level with them is exactness to a hair's breadth. And one needs to understand that we are not saying that Shlomo HaMelech served idol worship, but that he slept and dozed off. The abundance of sleep in his slumber is what prevented the building of the Beis HaMikdash.

1:07:06 They also say that, for example, his own house he built in much more time, and the Beis HaMikdash he built quickly. That is not the meaning, that he built it because he did a bigger renovation there, but simply he was negligent in its building, of the Beis HaMikdash that he built much more time. But on the face of it, it sounded the opposite, that his own house he renovated for a long time and built it for a long time, 14 years. The Beis HaMikdash he built [unclear] and a half, what is he so [unclear], that the workers should work from them?

1:07:34 No. Here he was diligent and here he was lazy. But every interpretation you can [unclear] it to a different place. You know that he ruled over the whole world. And he was the only one who knew the speech of the birds, the animals, the palm trees, because everything in the world has a connection. As you see, animals can be tamed. Have you seen? This is something that is real today. You can talk with parrots, it exists, you really see that they can communicate with them, animals.

1:08:03 Rabbeinu Chaim Vital writes about the Arizal, in the introduction, on Eitz Chaim, that Rabbeinu the Arizal knew all the speech of the birds, the animals, the palm trees, he knew everything. But Shlomo HaMelech was so wise that he ruled over the whole world and he knew the speech of the birds, the animals, the palm trees, the [unclear], everything. Once he had the phoenix. Have you heard of the phoenix? Phoenix. The phoenix (Of HaChol), know, is from fire and it lives to this day.

1:08:32 They called it Orishana, that is its name, and it lives to this very day. "Like the sand I will multiply days," it is written in Iyov. And it lives, it was in Noach's ark, it did not want to trouble Noach with the food, with the feed for the animals, it stood in the corner, and then Noach blessed it and it has lived from Noach until this very day, it did not die, it is found to this day, they saw it 120 years ago in Egypt, it was in Egypt, [unclear], there are pictures that they drew of it, many studies researched it and saw it, and one like it in the world, yes.

1:09:09 The Egyptians in fact believe in it, it is the symbol of eternity of the Egyptians, the Christians, the Muslims, and we know this, that is, of course they knew that it is with us, but also with them everyone knows and acknowledges that it lives and exists, and it is not some legend, it is something truly existing, or less. When the king sat on his throne and he searched to see in the world if there is a country that has not heard of him, until he found the country of Qatar.

1:09:42 It is not the Qatar of today, it is the Qatar of long ago. And then the phoenix roamed there and would simply report to him. And there was the Queen of Sheba there. The Queen of Sheba, have you heard of her? The Queen of Sheba was the queen there, and it saw there and returned to him. It said to him, there is a country. He approached her, said to him the Queen of Sheba. She said to him, I did not know Shlomo's name. You did not know who he even was. She did not know him. It returned there, and then Shlomo HaMelech of course immediately.

1:10:07 This king very very very much wanted to rule over the whole world, not as they want to rule today, he wants to establish the rule of the Creator. He also built the Beis HaMikdash and all the non-Jews came and brought offerings. It is written that the Holy One, blessed be He, had no nachas from the day the world was created like the day that Shlomo sat on the throne and dedicated the Beis HaMikdash, it was something so powerful. The Beis HaMikdash was [unclear] in the year [unclear], that was the year of the first Beis HaMikdash that Shlomo HaMelech dedicated. The Beis HaMikdash that was built for us, for the Jewish people, was something that one cannot describe. Try to imagine such power, such miracles, a lion of fire would descend and eat the offering.

1:10:51 And if the person was not worthy, a dog of fire would descend and eat the offering. Things that we cannot understand, the miracles. And the phoenix said this to Shlomo, and Shlomo HaMelech wrote a letter to the Queen of Sheba. See what he wrote to her? And if you do not come to me within three years from today she has to come to him as if [unclear] to his kingship that it does not exist that there should be a king or someone who will rule and will not accept the kingship of Shlomo one must accept his kingship because he rules over the whole world if you do not come to me within three years I will send you my [unclear] and I have no need to send you the the army, this foot soldier army, I will send against you the birds of the sky and the beasts of the field that will eat your flesh and the flesh of your men.

1:11:41 He wanted to command all the tigers and the animals and the leopards in the world, to go and seize, say if he wanted, he simply ruled over them at such a level, you must understand. It is such a wisdom that can communicate with an animal. Only Shlomo, Hashem gave him such wisdom, that one cannot imagine such a mind. And it is written, "And Hashem gave wisdom to Shlomo." It is as if the Creator gave him the wisdom.

1:12:06 Do you know what this is? That the One who creates the brain gives a brain like this that can, it is something unbelievable, truly something, and so it was, and she came to him, she brought him a gift, six thousand slaves, a gift, the most similar to one another. And she placed for him three thousand women, three thousand men, and she came to receive him, and then she met Benayahu ben Yehoyada.

1:12:31 So it showed that he is so tall and wise and handsome. She said, are you Shlomo perhaps? Are you Shlomo? He said to her, no, I am the smallest of the servants of Shlomo HaMelech. What do you mean? Benayahu ben Yehoyada, the commander of his army. Benayahu ben Yehoyada, the commander of the army of Shlomo HaMelech. Then he entered to Shlomo HaMelech. [unclear] Shlomo, then she understood that he sat on the throne, not to speak of his throne. And when you want, I will tell only about this throne. There is a throne like this that was with Nebuchadnezzar and no one could sit on it because some Pharaoh Necho, became lame, because it was a throne that was built in a way that they simply received animals, the lions and so on, something not of this world.

1:13:10 And then when she entered, then she placed all the people and said to him, if you are a wise man, so wise, they say that you are the wisest, come tell me who are the people, who are the men. She placed them all similar, six thousand people, similar, identical, it was impossible to identify who is male and who is female. So he smiled, Shlomo HaMelech laughed. He said, bring me roasted grain and nuts. He distributed to all the people, he said, male, female, male, female, female, male, male, male, within an hour he sorted them, this is male, this is female, and she had a sign so that she knew who is male and who is female, and she saw that all of them, he did not err on one.

1:13:50 So she said to him, how did you know this? There it is not simple, from nuts, a simple thing. I gave the nuts. The women held in the hand, the men put in the pocket. Yes? - That is, he continued to be wiser than Shlomo HaMelech. Yes. Right? - The meaning, wiser than Shlomo is not meant as if he would disagree with Shlomo. In the power of Shlomo HaMelech, yes.

1:14:15 It is not meant that there will be more, like, or always the same day or more king. The meaning is in his power. Like, there is no more than Moshe and no more than Shlomo, it is the same one "What was is what will be" "What was is what will be" we have no more, they always say like this, you know, everyone always wants to say the most, the most, more, there is no need for this in the Torah there truly is no competition the truth is one, there is no competition, we are one every time we feel the competition, it does not exist with the Holy One, blessed be He, look at the most beautiful thing in the whole Torah we had the figures, Noach, Avraham, Yitzchak, Yaakov, Moshe, Aharon, David, Shlomo, Shimshon.

1:15:00 Each one received his stage and his kingdom, and you hear about each one, he seems to you as if only he was in the world. - Never... They do compare Noach to Avraham, and say that Noach was a tzaddik, and a tzaddik in his generation. In his generation. Apparently in the last generation he was not enough of a tzaddik. And all the time they do compare. He is a "pareve" tzaddik and he is a [unclear] tzaddik. - You are right in what you say, but look at the message that [unclear] say.

1:15:25 What is the reason for this? Do you know why? Because Noach asked for mercy that he should come out of the ark, and that was not nice. The Holy One, blessed be He, said to him, I informed you that you should ask for mercy beforehand. You should have asked for mercy beforehand. That is, the reason [unclear], [unclear] because of his conduct. Avraham aroused mercy for everyone. Noach aroused mercy for the members of his household. That is not worthy of you. That is, [unclear] his deed. But they never [unclear] between one and the other. Like, each one has his own stage. And you know, says the Rebbe Rashab of Lubavitch, Rabbi Shalom Dovber, says a very nice thing, that the Holy One, blessed be He, loves every Jew as if he is an only son to Him, blessed be He.

1:16:02 With the Holy One, blessed be He, every Jew, you, you are an only son to Him. There is only you. This is the special beauty with the Creator, blessed be He. May we merit the Geulah, with Hashem's help. I hope you enjoyed, be in joy. May you have good tidings. This is this niggun, This is a niggun that I, a niggun that I called "Yesh Tikvah" ("There Is Hope").

1:19:35 All these niggunim that I play, these are niggunim that I make while in seclusion, and I invent the name for it and play the niggun from my heart. Usually I make the niggunim specifically on Tuesday. Not because of that, it is because it comes out the day after I receive the public, and it is as if after everything that I hear, and this niggun I called "Yesh Tikvah," why?

1:20:02 It was truly, one day this public reception was the hardest I ever had, and there were very, very hard stories there, really things that I could not speak about at all, just like that, I could not open my mouth, I was so broken and I simply went to the piano and the piano understands me so much, so I simply closed my eyes, I played the niggun and that is what came out.

1:20:28 I called this niggun "Yesh Tikvah." I only named the niggun. There is, say, a niggun "Chazak v'Ematz," I called it. There is a niggun "Ohr Yofiya," all the names are names of hope. - Where is it possible to hear these niggunim? - I can bring you such a card, the niggunim are on it. These are very moving niggunim. There is a niggun, for example, called "Adir HaYom." This niggun is considered very ancient, it is close to 300 years.

1:20:52 This melody is 300 years. They say that even the dead know this niggun and there was a story of a Jew who walked in the snow 150 years ago and he was so afraid in the forest, he was in the snow there and he walked alone and he had fear so he played this melody so that he would have a good feeling that he would not be afraid and when he played the niggun someone answered him say he played the first verse someone answered him the second verse he played the second verse, someone answered him the third verse, he was even more afraid when he entered into the forest, suddenly he saw a dead person.

1:21:27 He understood that it was a met mitzvah and he simply buried him in that very place. And this niggun, they say that the Baal Shem Tov HaKadosh played it, and also Rebbe Nachman played it. It is a very very very holy niggun, and also salvations, and it has many segulos. I will play you this niggun. The niggun is the purest thing, when you think that we speak, words, it is called the greatest international language.

1:24:41 I can now speak in Chinese, so only the Chinese will understand me and if I play a niggun, I can sit with all the nations, with all the languages and everyone will cry. Play a moving niggun, everyone will cry. Play a happy niggun, everyone will rejoice. So the niggun, the playing in fact, is like an infinite frequency. There is nothing more than music. Now another thing too, in the music with us here, I also create the sounds.

1:25:07 The sounds with which I play the melodies, I also build them it sounds, this is my piano, special Yes looks good Good, on Likutei Halachos of Rabbi Nosson of Breslov, Hilchos Hashkamas HaBoker, Halachah Aleph and siman Aleph, that the power of playing can repair a person's soul simply a niggun can bring a person to cleanliness, it simply cleans the person completely, it is like it enters the soul that they play for the sake of Heaven, also the power of the niggun enters into the chambers of the soul, cleans and builds the person anew.

1:27:36 The niggun has a power that cannot be explained.