The Yanuka Rav Shlomo Yehuda-כל חיי האדם – זה הכנה למפגש עם מלך העולם שיעור מיוחד של הגאון הינוקא בסיום מסכת קינים

3:15 It raises them high, higher and higher; they rise and are elevated. But there is another very beautiful thing that can be seen from this. Through all this time that they mention the father and pray for his soul and mention him, the Kaddish completes the voice of the one who has passed away. All the time, he used to exalt the great Name of Hashem. And now that he has departed from the world, there is no one to exalt the Name of Hashem as he did. So the Kaddish, in effect — when the family members say it — raises the soul of the departed, and it is as though it were the praise that the departed says.

3:46 So when the person was alive, his voice was one. When he departs, his voice is seven — it is heard [unclear]. But when is that so? As one says, in the language of the Mishnah — for the Mishnah goes on and says: "its horns — two trumpets." The horns are two trumpets — for the horns correspond to da'as, to the intellect — that is chochmah and binah. They are like trumpets — meaning that a person... this is only if he revealed G-dliness in the world.

4:11 When a person revealed G-dliness in the world — he would go up from place to place and reveal G-dliness, and in every way — two horns, meaning both in the way of those who are far and in the way of those who are near. He would cast it to everyone, to reveal G-dliness — both to people who are very far from Hashem, blessed be He, and to people who are very near — to bring them close to Hashem, blessed be He. He would cast G-dliness — these are the trumpets that are sounded before Hashem, blessed be He, in time of war, which is the whole war of the exile and the evil inclination that there is, and all the confusions, and all the hardship there is in the generation, and all this falsehood there is in the world,

4:41 all the mix-ups that there are — and when these trumpets are blown, his da'as would sound out like this to the whole world. So that is one way that his voice will be heard as seven; that is possible. The second thing — pay attention to what follows: "its two leg bones — two flutes." What are "shokav"? They are the legs. "A man's feet are his guarantors" — the feet lead a person [unclear]. And "a son is his father's leg" — the son is the leg of his father.

5:06 That is, both if he walked in good ways all his life, and also if he left a son who will inherit him, who will be holy like him — righteous sons: those are the leg bones, those are the flutes. If you have sons, you have left sons after you — that is, holy offspring — leg bones, flutes. Once the children — you have left more holy offspring in the world — then the leg bones become flutes of [unclear], and they praise the great Name of the Holy One, blessed be He.

5:30 "Its hide — for a drum": his skin, for a drum — that is all the externals, all the externals, that is it. One must be very careful not to act with even a subtle peniyah, an ulterior motive. What is a subtle peniyah? Not to make gestures of falsehood. There are many such people; they make gestures of falsehood, as though they were imitating [unclear] a person — each time some gesture or other — that is called a peniyah. It is something very, very bad. There was once a story of Rabbi Shlomo of Karlin, the author of Shema Shlomo, that he once saw a certain man who was hanging on a tree.

5:57 He saw him hanging on the tree, and he looked at him, and he gazed at him, and he said: "He is still hanging on some peniyah." [unclear] Even though he died [unclear], his level has no measure, and he reached where he reached, [unclear] But still, it seems — he gazed at him and said: before they hung him on the tree, he [unclear]: "Now someone who sees, who passes on the road, will see me and say: 'Look, see how he [unclear] himself!'" — that made for him a small sort of peniyah [unclear].

6:26 Therefore, says Rabbi Shlomo, one must be very careful of a peniyah — even the subtle one. Therefore, "its hide for a drum" — the externals: that it should be clean and pure, for a drum — "Praise Him with drum and dance." So that also from your outer side, from the externals and the skin, there is a revelation of G-dliness — "its hide, for a drum." All of these [unclear] "Praise Him with drum and dance" — all the time they will praise the Name of Hashem. You will cause the world to cleave to Hashem, blessed be He. And as I explained: "In every place where I cause My Name to be mentioned, I will come to you and bless you." I said: "In every place where I cause My Name to be mentioned, I will come to you and bless you" —

6:57 that also when a person mentions the Name of Hashem, and so on. But another thing: "In every place where I cause My Name to be mentioned" — that everyone who sees you, even hears you cough — let's say — there will be a stirring of teshuvah in your voice for people; everyone who sees you will want to return to Hashem, blessed be He. "In every place where I cause My Name to be mentioned" — they will only see you and remember that there is G-d in Heaven — there is G-d in Heaven. They will see you and remember that the world has a King. "In every place where I cause My Name to be mentioned" — only remind the created beings that I exist, "I will come to you and bless you." - Like when one sees the Rav.

7:26 - "Like when one sees the Rav" — like when one sees you! I see you, and I am strengthened in the revelation of G-dliness. Ah — "and my heart is hollow within me." "My heart is hollow within me." "My heart" — "my heart" — this is King David speaking — "is hollow (chalal) within me." "Chalal" is chalil — a flute. When the heart is clean, clean, then it is a flute; a flute is made out of it.

7:55 Pay attention: "its hide — for a drum;" "its small intestines" — "its hide for a drum, its innards for nevalim, its small intestines for kinnoros." So what is "its innards for nevalim, and its small intestines for kinnoros"? Pay attention: the innards are the inner being. We said before, "its hide for a drum"; the innards, the small intestines — that is the inner being, the inner being. Bring forth from it the nevel and the kinnor. It means that in a person's very essence, in his inner being, he must always praise the Holy One, blessed be He.

8:24 He must always laud the Holy One, blessed be He, from within. He must always be clean [unclear] and see Hashem in his inner being, in the purity of his heart. Truly — and he will be like the kinnor of King David, who with a glance, lifting his eyes to Heaven — the Holy One, blessed be He, said to David: "Your eyes are like catapult stones. Your eyes are like catapult stones; you only lift your eyes to Heaven, and I cannot decree a decree in the world." "For you only lift your eyes to Heaven." Surely — of David it is said, "with beautiful eyes" — for he would [unclear] the Holy One, blessed be He.

8:52 He only lifted his eyes to Heaven, and the Holy One, blessed be He, said [unclear] Israel. [unclear] He lifted his eyes to Heaven. See how much the Holy One, blessed be He, [unclear]. It is written in the Shibbolei HaLeket, in siman 20, that at the hour when we lift our eyes to Heaven, at the time that we [say the Kedushah] this gives the Holy One, blessed be He, nachas ruach — that the Jewish people lift their eyes to Heaven and say "Holy, holy, holy" — He wishes and desires to redeem Israel.

9:16 After you say Kedushah, always lift your eyes to Heaven. [unclear] that is "its innards for nevalim, and its small intestines for kinnoros": that you should always exalt the Holy One, blessed be He, within — [unclear], exalt the great Name of the Holy One, blessed be He, so that all [unclear] wondrous niggunim, for praise and glory to Hashem, [Maker of] heaven. Clear. One moment — one more thing. "And some say: its wool, too — for techeles."

9:43 So — to make techeles; meaning to make the techeles, which teaches us something more here — that from here one can look, from the wool, [unclear]. The wool, as you know, is like the garments, a person's garments. Rabbi Menachem Mendel of Rimanov writes that a body clothed in the dress of non-Jews [unclear], so that the evil eye rules over it; and a body clothed in the dress of Israel — it helps all the more, so that from Heaven he will have a holy garment.

10:08 [unclear] such is brought his way from Heaven, so that the evil eye also rests on him less. So when a person tries harder to dress in Jewish dress — that is, we are speaking, as it were, of Jewish dress — not to dress strangely, like [unclear], who make strange garments. The more Jewish the dress, the more modest, the purer the garment — this is also a segulah that he will have [unclear]. What can be expounded on this according to the Mishnah?

10:34 That "its wool is for techeles" — techeles is the tachlis, the ultimate purpose: that one should always wear the garments that are simple, that are modest; [unclear]; on Yom Kippur, a white kittel. It has to [unclear] the tachlis — what a person's ultimate purpose is — like shrouds; that means shrouds. So a person's dress is always there to remind him of his ultimate purpose; one must always keep the purpose in mind. At the hour when a person is led [unclear] to his eternal home, neither silver nor gold nor precious stones nor pearls accompany him; nothing helps him — only what he merited [unclear].

11:06 A person gives his very soul over his money, not to part from it. He thinks he will live forever, and he does not know that he would live forever if he would direct his money to the way of holiness, to the right way. [unclear] When a person gives his money to a way of holiness, to a true thing — in that way he can grow more fruit trees, trees that bear fruit, so that the whole tree of his money, all his melodies, will be fruit trees, and it will be possible to go on revealing G-dliness in the world.

11:34 So here — the Mishnah — up to here is my explanation. Each time I have given you special explanations; so this is one more explanation on top of the explanations. And now we have — the Mishnah ends with the saying of Rabbi Shimon ben Akashya, who expounds this of the elders of the unlearned (amei ha'aretz) — so that you see what I am saying — and here we will be able to see the great difference: that the more a person brings himself near to the ultimate purpose, the more glad and joyful he is; time passes, he draws nearer to the purpose, and he is moved that he is drawing near to the King.

12:06 Whereas the elders of the unlearned — "the older they grow," they see that they can no longer fulfil their desires, they see that they no longer have anything to do in the world. [Torah scholars] see that the desires of this world are worth nothing; there is nothing in them. Anything at all — look, a beautiful thing: think about it — the Holy One, blessed be He: everything that the Holy One, blessed be He, [made in the world], He always made it so — Hashem, blessed be He — that whatever is healthy is not pleasant [unclear]; it is not healthy — everything that is healthy... that is, what is not healthy is tasty.

12:38 A person, now, loves sugar, loves all the things that are [unclear], more with fat and oil — things that are more pleasant to created beings, but they do more harm to the body — they do more harm to the body; they are hard on the body. Everywhere I have said that sometimes it is healthy to be ill. When a person is [unclear] ill, suddenly he withdraws from many, many things that are not good; he heals his body, and his body becomes healthy and strong, even more than it was. So [unclear] [unclear] ill — strengthen him; tell him: "Know this: it is healthy to be ill."

13:13 When you are ill, you are cleansed of a great many things, and suddenly for a week you take in no foods that are not good, and you are more aware, and you [unclear] — you only grow stronger, and you [unclear], you are uplifted, you take vitamins; [unclear] rises and grows stronger. So you have more [benefit]. So it is healthy, sometimes, to be ill; so one need not take it the opposite way. So one must always look at the good and see [unclear].

13:40 But what does Hashem, blessed be He, do? [unclear] whatever is too pleasant — it does harm. For example: there are people who love to sleep a lot. Sleep is pleasant to a person. "Do not love sleep..." That is, the king explains that a person's true [unclear] is here in the world — not to go [unclear]; for in the end, sleep brings a person to [unclear], [unclear] — nothing gets done. The holier a person is, the further he is from sleep, So see a very beautiful thing.

14:14 A person sleeps a lot, and eats foods [that are pleasant to him], and all sorts of things — the healthy things, the healthy ones — the healthy ones are less pleasant. A person who drinks [unclear], natural, which is very healthy, or all kinds of [unclear] and salads and mint — [unclear] mint [unclear]. So the Rambam [unclear] us how much [unclear] to hold to green vegetables — how much healthy importance the green vegetables have, the superfoods, for a healthy life. It is very hard to look after the body.

14:44 [unclear] when people eat foods that are like that — it is on Shabbos. In the Midrash [Tanchuma, Parashas Bereishis], siman 3, [unclear] that "the honor of Shabbos is greater than a thousand fasts" — so it rises — from the [unclear] for Shabbos and all kinds of things — and it rises and is elevated, for it is kelipas nogah. Kelipas nogah [unclear] the Shabbos; it is from the mixture of the good; and that is why they say: all the delights — on Shabbos, for on Shabbos they have an ascent. On Shabbos, everything — everything rises up to the highest place.

15:11 So from here one can look and see that the Holy One, blessed be He, does all of this. All the desires, all the forbidden things, all the desires — beyond the fact that they are forbidden, they are also not healthy; they harm the body. And the reverse: a person who grows old, and the desires leave him, he ought to be glad, for he is healthier, he is more cleansed, he is more purified, he rises and is elevated. And all of life — I have always said — [unclear] — that all of this life in this world is preparation for the meeting with Hashem, blessed be He.

15:43 It is preparation for the meeting with the great G-d. After you have been here, and seen lots of created beings, and seen lots of people, met non-Jews and Jews, looked and been and passed through and heard — suddenly you came into the world, and you also did [mitzvos] and [did] good — now the time has come to stand like this before Him for judgment; the Holy One, blessed be He, is the Judge, and He judges the person. And all of this life is preparation for the meeting with Hashem, blessed be He.

16:09 And at times — to see how you get along with your wife, to your parents, to your family, to the children, to everyone around you — doing good to all, [unclear] good, doing good — in truth, that is the greatest thing. And one must always remember that "jealousy, desire and honor remove the person — the person — from the world": 'the person', ha-adam. It is not written "remove the man (ha-ish)"; it is not written "remove the young man"; "remove ha-adam" — even if he is 'the Adam', the person who is the very, very greatest, who is on the highest level, who is the greatest sage, who is whole — ha-adam: "they remove THE person", with the definite article — ha-adam — that is the stress; not "the man (ish)".

16:56 "Ish" — it could have said [unclear], or "the young man", or "the wicked one": "they remove the wicked one from the world." After all, jealousy, desire and honor are traits of the wicked, and those they remove all the more; even ha-adam — let him be the greatest sage, and let him be the greatest tzaddik, a great tzaddik — [unclear] — fine — but even if he is a great person, he too can [unclear]; and jealousy, and desire, and honor remove the person from the world — even the very greatest there is.

17:27 And from this, always, [unclear] — from jealousy, and from desire, and from honor. And from this the whole world, through all the generations, [unclear], and this is what brought about all the [unclear] and all the lashon hara that there is here in the world, and baseless hatred, and all the [unclear] that there are. And so a person who increases in love [unclear] is also healthier and more [unclear], and puts out these things that are not good, which damage the soul and bring us distress. Always think good, and always look [unclear], and do not despair — not the unmarried, not people who are ill, and not people who [unclear].

18:03 On the contrary: all the pain, the sorrow and the lack that a person has from the absence of pleasures, and from what he promises himself he will have, and what he sought from Hashem, blessed be He — he still has obstacles, and he still does not manage to [unclear], and he still has difficulty — all these things, in the end — and also when a person rectifies [unclear] — are all for his good, and [to complete] his soul. We see that everything in the world that is desire damages the root of the soul — and the body too, in the end.

18:32 Whatever is pleasant to the body harms [unclear], harms [unclear] — it harms the good points. Therefore you will always see that the tikkun of the soul depends on [unclear]. And the reverse: when a person [unclear] the body, then he will rectify the soul — as [unclear] says. But know and understand: it does not mean that a person should suffer and afflict himself — that is not the meaning. Rather, it means that a person should understand more, should aspire more to restore his inner being, to occupy himself more with the tikkun of his inner self, and to occupy himself less with [unclear] the body. For the body always [brings] a person — What is the reason we were so [unclear]? Do we understand why?

19:11 Because the body, always — however little you occupy yourself with it — it will always bring you to [lacks] and to [troubles]. Always. Only — always. And the soul — look: a person occupies himself a little with the soul, and at once he is uplifted, he comes alive, he receives joy, vitality. But when a person occupies himself with the body, at once he is sorrowful. [unclear] What is this thing? And that is the reason that [unclear] [unclear] us to [distancing] from Hashem, [unclear] for one can never [unclear] and bring the body to joy; there are always lacks.

19:40 A person, until he marries, [unclear]; and when he marries, he is in sorrow [unclear] children. [unclear] why does he not have [shalom bayis]? [unclear] [shalom bayis]. The children grow up — and there is worry: why are they not going along in this education, [unclear]. And worry [unclear]. A world of worry. After that he worries about the children, after that he worries that they should get married. He worries: he was worried about the children, that they should get married; he worries that they should have children, after they marry.

20:07 Then he worries: the children have no peace at home, the child is like this. After that he worries about the grandchild. The grandchild is getting married, the grandchild hasn't married, when will the grandchild marry. I see it sometimes at the different ages: a bachur of eighteen comes, and I see someone of forty, and I see a man of [unclear] who has reached his grandchildren — and the great-grandchildren afterwards. And then the great-grandchildren. And after that, the great-grandchildren: 'I am in distress — they threw him out of the yeshiva — what will the great-grandchild do?

20:33 I am in distress over him, I don't eat, I don't drink.' The worry goes on and on, the whole time. And one must always know how to stop: stop the worries, stop the preoccupations, stop running the world for the King. There is a King Who runs the world. That is the heresy — all the heresy that you see in the world. What is the true heresy? It means interfering with the Holy One, blessed be He, in His work. The King does everything. Don't you understand that there is a King?

20:58 He makes rich, He makes poor, He makes rich, He brings low, He raises up, He lifts up above, [unclear] down below; He runs the whole family. He runs the whole world, and a person may not go against the will of Hashem. What is 'interfering'? Why did the Sages warn us so much against jealousy, against hatred, against lashon hara, against such grave things? When a person engages in this, it is as if he interferes with the Holy One, blessed be He: 'What are You doing in Your world? 'You are not right — [unclear].

21:23 'I will tell You what is right.' And so, like this, he goes on and [unclear], and — Heaven forbid — against the tefillin of the Holy One, blessed be He. The Jewish people are all holy: 'Israel, in whom I take pride,' 'My son, My firstborn, Israel' — all the verses about the Jewish people [unclear]. When you speak evil — [unclear] — it is as if one says of the Holy One, blessed be He, that He does not put on tefillin, Heaven forbid. [unclear] the tefillin of the Holy One, blessed be He, and all the holy souls, even the farthest of the far.

21:49 One must set his mind to shine the light of Hashem into all the far ones, all of them; and as time goes on, everyone has the possibility to repair — even the person who is farthest away, who kept far away all his days and never actually came close to kedushah — in him too one may find the G-dly holiness that gives him life; one must light up the spark that is in him and bring him back to the Holy King. And then suddenly a holy soul is revealed, such a light, that will light up all the souls of Israel.

22:14 So one must always be exacting about the honor of the souls of Israel, and know that the souls are all holy. The Holy One, blessed be He, loves all the Jewish people and draws all the Jewish people close, so one must show them a shining face and draw them close, with compassion and gentle entreaty. And of course, this does not contradict that one must rebuke them and keep them away from what is forbidden — in ways of pleasantness and with a shining face. [unclear] of a person: he himself will want to take on even more than what was said to him; he will come close and return to the Holy King.

22:45 So abound in love and compassion, and think about our eternal purpose in this world. Every day that passes, [unclear] that we are drawing closer [unclear], to [unclear]. And [unclear] the person — look well — where do they escort him to? 'He is borne to the graves,' 'and his soul mourns over him.' There is the fine mussar written by — Rabbi Yoel — Rabbeinu Moshe Teitelbaum, the Yismach Moshe, [unclear] the holy Rebbe of Lublin.

23:14 After he wrote it, he would always speak about the final purpose. Every year, on his birthday, he would [unclear] the shrouds upon himself; he would go to the grave that he had bought for himself, say Tehillim there, a little, with the shrouds; and every year he wrote [unclear] on his birthday. He was really like [unclear]. But everyone says: vidui on the night of Shabbos? 'Vidui is forbidden, one does not say vidui' — [unclear] says: '[unclear] — I am about to depart.'

23:40 And Yoreh De'ah, siman 338, se'if 2: a person who is departing from the world, before he departs, says vidui. He says it [unclear], that is what he says, [unclear] departing; but every moment — 'I will do teshuvah' — [unclear] every moment, that his soul [unclear]. [unclear] would spend three hours on Krias Shema al HaMitah, the bedtime Shema. How long [unclear]? It was close to three hours — two to three hours that he would spend on Krias Shema al HaMitah.

24:08 How long do people say it? Thirty. Thirty. No — he reads it many times, with kavanah. [unclear], with kavanah and everything. What was already left for him to sleep? It was [unclear] an hour — three hours. There is even a story that once he did it several times. Apparently he went on at length in all kinds of things, and made [unclear] that cannot be understood. But this comes to teach us — the opposite: the more one can see the final purpose, the more we have to grow.

24:34 And see: the best thing is to go by the instruction of Hashem, blessed be He, to go by the holy Book. One has to know — a person has to know: what Hashem, blessed be He, said is forbidden is forbidden, and what He said is permitted [unclear]. What the Sages handed down to us, whatever is in a single se'if, even the plainest, in the Shulchan Aruch — let him guard it like a golden crown on his head. That is the greatest thing there is in a person. A person keeps the Torah, and what Hashem Tzevakos said — 'this [unclear] you, this is forbidden to you' — what the Sages revealed to us. A person who does as the King says: 'No matter how hard it is for me, whatever I am going through — I know it is forbidden.

25:08 'What Hashem Tzevakos said is forbidden — that is it. 'I do what the Sages taught, I keep the Torah' — he certainly succeeds in the next world. And even if it seems to him that he is not succeeding, and it is hard — and he knows he would like to say lashon hara about that clerk who works with him, because that way he could get ahead. He sees that he could say some small thing about that man, and he says to himself: 'I am not saying it. That way they would fire him, he would have no work.'

25:32 He says: 'I should sit in his place? What — to gain honor through my fellow's disgrace?' It is forbidden to gain honor through one's fellow's disgrace. Or there is a person — you pride yourself next to him; in the wisdom you know you are far above him, and next to him you, as it were, make him small, and so you rise through him. And at work this is very common among people. And you say to yourself: 'I will not [unclear] through this. 'Listen — if He wants to give to me, [unclear].' And truly, a person [unclear] that he gains no good from it — [unclear] that he gains no good from it, and he says to himself, 'I am not doing this' — in the end that person will get there; that person will always succeed. Know this.

26:12 When one keeps the Torah, one always succeeds and reaches up, up, up, to the highest there is. Hashem, blessed be He, gave us the Torah: it is guidance and ways of conduct, how to conduct oneself and how to live in this world. And why does the Holy One, blessed be He, hate theft? Why? There are a few things that the Holy One, blessed be He, was strict about — very strict — more than anything else, so much so that even their reasons were not explained in the words of the Rishonim. One can look into it, open the books and see: no reason is given for the matter.

26:38 A few things about which the Holy One, blessed be He, warned us most of all, that we be careful with them: mentioning His Name in vain — in vain, Heaven forbid. 'You shall not take the Name of Hashem your G-d in vain' — in Nedarim, on page [unclear], in Shevuos, on page 39 — [unclear] mentioning the Name of Heaven, [unclear] the prohibition of mentioning the Name of Hashem. How careful one must be! Tosafos in Nedarim, on page [unclear], said: 'Wherever you find the Name of Heaven mentioned, there you find poverty and death.'

27:04 And how many troubles come from mentioning the Name of Heaven in vain! How dangerous it is to mention the Name of Hashem — all His honor — how dangerous it is to mention the Name of Hashem. A person says, 'Come on, [unclear].' You know, the Holy One, blessed be He, exacts payment from a person for several generations [unclear], over this [unclear] — the world trembles. From mentioning the Name of Hashem — only from mentioning the Name of Hashem. A second thing, here: [unclear] what the Holy One, blessed be He, so warns us about, is strict about more than anything — a promise that a person makes and did not keep — [unclear] the words of the Rishonim, the Gemara in Bava Metzia, on page 49, about a person who does not keep his word — wronging with words;

27:47 wronging with words too — that too is a prohibition: a person promises a child a gift, that he is going to give him, and all kinds of things a person promises with his mouth and does not carry out — he does not stand by his word. This is something the Holy One, blessed be He, is very strict with a person about — that is, about his word. These are very important things. And of course, lashon hara: [unclear] on page [unclear]; in the Yerushalmi, Peah, chapter 1 — how much the Yerushalmi speaks at length about the severity and the prohibition of lashon hara.

28:12 As was said, as was said: the Holy One, blessed be He, is angered that a person tries to fix the world and to interfere in His running of it — the King's. That is the reason: he decides who is good in his eyes and who is [unclear] in his eyes; he wants to judge, and he speaks evil of the Jewish people [unclear]. And that person will have no comfort from this world. Whoever speaks lashon hara should always know that in the end the suffering will come, and the sorrow will come. Most of what the world suffers, the troubles, is because of this sin, and all the troubles and [unclear] and afflictions and illnesses that come to this world are only because of this sin. And [unclear] not to speak — not about the neighbor, not about that one. 'One who guards his mouth and his tongue

28:54 guards his soul from troubles.' That is lashon hara. And one more thing: the sin of theft. What the sin of theft takes — the Holy One, blessed be He, [unclear] tens of times over. What does the person say? 'I will act with cunning, I will do such and such' — the Holy One, blessed be He, laughs: 'You [unclear] from Me? 'I decide how much to give you. 'As much as I decide to give you, I will give you. 'And if you take unlawfully — then from whom are you taking?'

29:20 From Hashem. Hashem bestowed on so-and-so [unclear] zuzim — [unclear] coins He gave him — and to you He gave ninety coins. And then you say: 'Why should he have more than me?' He took his [unclear] from him, took his [unclear] from him, took more coins from him, took a [unclear] from him. My dear sir... however much you gained, however much you gained, however much you gained — you lost.

29:45 [unclear] — it comes out to much more. Look at the payments of kefel, the double payment, and chomesh, the added fifth, and all those kinds of things, the payments, [unclear], many, many, many times over. So you [unclear] your livelihood, and you never had any possibility — since, even according to the Torah, since a person transgresses and harms the honor of Hashem, and harms the honor of the Torah, transgresses [unclear], transgresses the prohibition of theft, and all kinds of such things, which are grave — in the end he thinks he has gained some small thing, but he is the one who lost, many, many, many times over — beyond measure. So always know: these last things that I have spoken to you about are among the important things, the main foundations in this world, for passing through it in peace.

30:29 These are the things that will spare a person a great many troubles, a great many ordeals, a great deal of suffering. Let a person be pure and upright, and know that the Creator is watching from above — 'watching from the windows, peering through the lattices' — and looking on. In David's psalm: 'The fool says in his heart...' '...from heaven He looked down upon the sons of man, to see if there is one who understands, who seeks G-d.' And it is said about Nevuchadnetzar, who destroyed the Beis HaMikdash, the Holy Temple — Nevuchadnetzar, who [unclear] everything and he was also of the seed of King Shlomo; he was of the offspring of the Queen of Sheba, the Queen [unclear].

31:06 And Nevuchadnetzar [unclear] the Beis HaMikdash — he was of the seed of Shlomo and David; he had the ability to raise a hand against the Beis HaMikdash. And that was Nevuchadnetzar [unclear]. But from here you will see — and always look: this, when it says, 'to see if there is one who understands, who seeks...' — 'from heaven upon the sons of man.' There are people, there are people who are holy, [unclear]. According to the holiness you have, and the things a person says — even if you are wholehearted, even if you learn well, even if you pray with kavanah, but your holiness will be measured by this: that we see your mouth clean, your mouth holy, your mouth pure, doing good things; your mouth in holiness, your ears — and you do good things, that it does good, that you light up the world. For these are the things of which the Holy One, blessed be He, says:

31:52 'There — I will rest upon you. 'You are Mount Sinai.' Mount Sinai — think of it — Mount Sinai, a small mountain among all the mountains. Mount Tavor, which was very high, wanted the Torah to be given on it; Mount Carmel, where there was to be a kiddush Hashem, a sanctifying of Hashem's Name, through Eliyahu HaNavi — Mount Carmel. And the Holy One, blessed be He, chose, and gave the Torah precisely on Mount Sinai — the Holy One, blessed be He — the Torah. hatred came down to the nations of the world; and everyone looks and says, 'See what beauty [unclear].'

32:22 The Holy One, blessed be He, [unclear] to give 'from the wilderness, a gift': He put the Torah there, in the wilderness — anyone can receive it. That is the beauty. But the rules will always be there: look here, look down low — lower yourself, and accept with love everything that comes upon you. It is like a small platform: accept it [unclear]. [unclear] it would not be a high mountain, where nothing could be seen. Had it been a high mountain — what did Hashem do?

32:47 He put clouds, He put thick cloud; they could not see its top, [unclear] what was going on. He did not make it the highest mountain, put it up in the heavens, and give the Torah. Why [unclear]? [unclear] Moshe Rabbeinu. He is not looking for [unclear]; the Holy One, blessed be He, looks for [unclear] and for cleanness, for humility. But that, too, is not what humility is: it does not mean that a person says, 'I am nothing, I am nothing.'

33:13 Humility is that a person lets the Creator run his life, gives the kingship to the Creator, and gives the Creator the leadership — that He is the King. It does not mean that a person now will not be a leader and so on. Moshe Rabbeinu did things that looked like pride: he walked at the head of the camp of Israel, and went out before the people [unclear] in the wars, and gave them their inheritance, and rebuked them, and did a great many things. So how do we hear that he was 'very humble'?

33:37 He does the things of a king! What? And King David — he was a king, he was [unclear] — 'But I am a worm and not a man, despised by the people. All who see me mock me...' King David says: everyone who sees me belittles me, everyone who sees me hurts me. [unclear] — King David [unclear], He was the king, and he reigned in Chevron [unclear] Jerusalem, and a great king [unclear], he [unclear]. But the greatness of King David was that he did not say, 'I am nothing, I am nothing, I am nothing, I am nothing.'

34:16 That is no great feat. One who goes and says he is nothing, he is nothing — he thinks he is the whole world. There is one who sits at the end of the table and says, 'I deserve to sit at the head of the table.' And there is one who sits at the head of the table and says, 'If only I could sit at the end of the table.' It is not about seeking the head; it is about seeking that Hashem be the Master. 'In a place where there is no man, be a man.' Always go and reveal G-dliness in every place. And the Holy One, blessed be He — He [unclear], He makes poor, He [unclear]; but [unclear] really — true honor in this world.

34:44 This whole world is full of [unclear], and there is no true honor. Honor — in the end, truly, [unclear] the honor. So always [unclear] in praise and in songs of praise. I usually write tefillos for all the Jewish people. Pray, and lift your eyes to heaven. I have given tefillos for every subject: for lasting offspring, for [unclear], for healing. People pray [unclear]. What matters, to my mind, is that so many Jews come and lift their eyes to heaven. Thank you.

35:12 Thank you. [unclear] Hashem, blessed be He, Who hears and gives ear to the prayer of His people Israel, today. - Amen. - [unclear] is there more? [unclear] each time like this — it will be something interesting. Rabbi Shimon ben Akashya says — pay attention — Rabbi Shimon ben Akashya says, by the way, [unclear], and this is what happened — Rabbi Shimon ben Akashya says: 'Elders who are unlearned — the older they grow, the more their mind becomes confused, as it says: He removes speech from the trusted, and takes away the reasoning of the elders.

35:50 But the elders of Torah are not so: the older they grow, the more settled their mind becomes.' [unclear] — they are elders, they have [unclear], they have their learning: the Daf Yomi, the Gemara, the Yerushalmi; [unclear] — they sit, they stand, they rise higher, they delight; with all the time that passes, [unclear].

36:14 What is this world? Nothing is really ours. Every person who is here in the world — we all take our leave, as in a hotel. A hotel: you are to be there for a certain number of days; they tell you, 'You are leaving on such a date' — [unclear] — it is over. This whole world is for hachnasas orchim, the welcoming of guests, which the Holy One, blessed be He, does here in the world: He lets us come in. I once said: 'Welcoming guests is greater than receiving the face of the Shechinah.' 'The son of David will not come until all the souls in the Guf, the treasury of souls, are used up.'

36:43 So the Holy One, blessed be He, prefers that all the souls in the Guf be used up more than the receiving of the face of the Shechinah. 'Welcoming guests is great': He prefers to bring more guests into this world. 'Welcoming guests is great' — He prefers to bring them: 'the son of David will not come until all the souls in the Guf are used up.' He will bring a great many souls into this world, to come down. A great, great many souls. [unclear] — He waits. [unclear] He waits, because 'welcoming guests is great' — He prefers to bring guests into this world more than receiving the face of His Shechinah — building the Beis HaMikdash, which is the receiving of the face of His Shechinah. That is the meaning of 'the son of David will not come until all the souls in the Guf are used up.' There is no explanation beyond this.

37:23 Yes? [unclear] 'But the elders of Torah are not so; rather, the older they grow, the more settled their mind becomes, as it says: With the aged is wisdom, and in length of days, understanding.' 'Hadran alach Bameh Devarim' — and Tractate Kinnim is completed. 'Hadran alach': we will return to you, Tractate Kinnim, and you will return to us; our mind is on you, Tractate Kinnim, and your mind is on us. We will not forget you, Tractate Kinnim, and you will not forget us — not in this world and not in the World to Come. [unclear] 'May it be Your will... that Your Torah be our occupation in this world, and may it be with us in the World to Come.'

38:19 [unclear] '...and I will trust in You.' [unclear] 'Just as You have helped me [unclear], so help me to begin other tractates and books, and to complete them; to learn and to teach, to keep and to do and to fulfill all the words of Your Torah's teaching, with love.' 'And may the merit of all the Tannaim and Amoraim and Torah scholars stand by us' — by us, by all of us, all of us, all of us. All of us.

38:43 [unclear] the Torah [unclear] So now I will say Kaddish.

39:15 I am not saying that Kaddish; I am saying a regular Kaddish Al Yisrael. There is no need to say that one. I will say a regular Kaddish Al Yisrael, so as to give merit to others as well, who have it for the elevation of the souls of their relatives. So I will say a regular Kaddish Al Yisrael, so that you can join in together, and it counts for all of us — this siyum; that way it is of benefit to all of us. Can one join in? Can one join in? One can join in. One can say 'Rabbi Chananya' and Kaddish Al Yisrael, and that can be done in place of that Kaddish, which only [unclear]. We will all say it together — joined together in the siyum — and everyone together can — whoever wants to say it — for the elevation of a soul.

39:43 May we have good tidings. - Amen. - At the end of the learning, at the siyum of the tractate — salvations. - Amen, amen. - Good tidings, and may all the captives return to their homes. - Amen. - [unclear] and peace. - Amen. - Peace in the land, peace [unclear], [unclear] in the world. - Amen. - No [unclear], no evil, no baseless hatred — only good [unclear]. - Amen. - [unclear] the Jewish people, [unclear] the Jewish people; peace [unclear] in the land, peace [unclear] in the land; peace for all and in all.