The Yanuka Rav Shlomo Yehuda-＂גן עדן בעולם הזה＂ הגאון הינוקא בהילולת רבי נתן מברסלב @TheYanukaRavShlomoYehuda

3:07 That big semi-trailer that goes around with a cement mixer - such a machine he brought into the living room, he told his wife, from today this is in the house, and from today he would print here, and it was forbidden to print in the town of Breslov at all, it was a danger to life. So they would print there; inside his house he printed many of the books, and there is also his Likutei Moharan, no, I simply didn't come from home, so I didn't want to carry a lot of things around, but I also have his Likutei Moharan, and also his Likutei Tefillos.

3:49 And he toiled over it very, very much, and his Likutei Moharan he printed at home too, in Breslov, and he wrote on the cover, on the title page of the book, 'Printed in Ostroh.' And that is not true. He printed it in his own house. He did it on purpose - 'printed in Ostroh', and you can see that he did it by hand. Do you see his handwriting on the Likutei Moharan? That he made it as if in letters, as if printed in Ostroh, as if it were actual printing by hand at his place, he printed the pages.

4:20 It wasn't Ostroh's typeface at all, it wasn't the same typeface. Simply so as not to put himself in danger he makes it as though it was printed in another town altogether, so they wouldn't think, wouldn't harm him or something like that. He was a very despised and very scorned man, they scorned him a lot, he went through many humiliations, many insults, and he fled from honor and did not seek honor, and did not seek money. He always said that the most frightening thing, he constantly had fear of the end, of the last day.

4:52 What is this world, he said? Everything is vanity of vanities, everyone thinks about money, about wealth. Everything goes, everything comes to an end, everything is lost; a time will come, he said, when they will carry the person into his grave and he will lie there. He would always say, every time he would repeat and say, everything I can imagine, but my first night in the grave, that I cannot imagine. So he said. All the time he would say, anything I can imagine, but my first night in the grave, that I cannot imagine.

5:21 He was full of fear of Heaven, truly such fear of Heaven that there was no such fear of Heaven, for his fear of Heaven was truly, truly great. All the time he was seeking fear of Heaven. And in all that he thought, in all that he wanted, in this whole world, was that the Torah of his master and teacher and his knowledge should spread through the whole world. As you see, in this holy manuscript, in their time this was 'muktzeh because of monetary loss'.

5:52 That means it was a precious thing, rare to find. Precisely this - today, single pages like these, we don't give them any value at all. For a few pennies - for five shekels you buy a pile of pages. Once, to buy a page like this, it cost like money, it was worth money, truly that's how it was to buy a page like this to write on. And if you look here, as you see, we have here the teaching in Likutei Moharan that he brought from his rebbe's teaching, at the top.

6:25 At the top, he wrote the words that are the language of his master and teacher here, and here he left half a page blank. If you look at all the old manuscripts, all the old ones, even from a hundred years ago, you'll see that the sages wrote in every corner and in all the margins, to use the whole substance of the page, so it shouldn't go to waste, to write words of Torah and also to make use of the money, it's worth money, to use as much as possible, it's a shame.

6:55 Here he left half blank. Do you know the reason for this blank half? Do you know the reason? So as not to bring his own mind next to the mind of his master and teacher. That is the reason he left one half blank, to disconnect my own mind, before I begin to explain the words of my master and teacher. They say there was never faith in the Sages as great, complete and pure as Rabbi Nosson's toward Rebbe Nachman.

7:25 In Chassidus there were many who had a very great closeness - the Maggid and the Baal Shem Tov, who learned with him for three months, and there was Rabbi Uri, the holy Saraf, and Rabbi Shalom of Karlin, [unclear], and there was also the holy Gaon Rabbi Mordechai of Lechovitch and Rabbi Shalom of Karlin. [unclear] such a love as there never was in the world. What love and what connection, that there was no such complete and absolute nullification.

7:58 And after all the great devotion, Rabbi Nosson came to Rebbe Nachman. Rabbi Nosson of Breslov was the greatest student of Rabbi Levi Yitzchak of Berditchev, the author of the Kedushas Levi, and he himself wrote the Kedushas Levi. The Kedushas Levi was written by Rabbi Nosson of Breslov. He wrote the Kedushas Levi. And after Rabbi Levi Yitzchak of Berditchev passed away, and many more holy men and many tzaddikim, then each tzaddik went to his own region, to his own place, to be a rebbe, a great Admor.

8:32 Rabbi Nosson of Breslov never sought to be a rebbe. He was Rabbi Nosson of Nemirov. That was his name, that was the name of his town. That is the name of the place where he was. His father-in-law was Rabbi Dovid Tzvi of Sharhorod, one of the greatest sages, who did not sleep on a bed for forty years and he would sit with a candle, and every time the candle went out it would pinch him on the hand and he would go back and continue learning Torah.

8:59 He did not want to taste the taste of sleep, so that Heaven forbid, he would have no neglect of Torah, and also that nothing would happen to him - an impure occurrence; he was very holy in his holiness. And one day there was a story - Rabbi Nosson used to serve in holiness by Rabbi Levi Yitzchak of Berditchev every Motzaei Shabbos. They would cast lots a little among themselves, and they would go to buy some bread in honor of Melaveh Malkah, the meal. And each time the lot would fall once on this one, once on that one, once on another.

9:33 Once the lot fell on whom? On Rabbi Nosson, to go and buy for Motzaei Shabbos - that he himself would buy the bread for the mitzvah of the Melaveh Malkah meal. Good, Rabbi Nosson went and bought [unclear], and on the way he walks like this with himself, stirred up with thoughts, saying, what - did I come into the world to buy bagels?

9:59 That's it - this is what I came into the world for? He walks like this with himself: what, this isn't - I'm missing something, I didn't come into the world to buy bagels. And then he went into the synagogue, went up to the women's section upstairs, and began to say Tehillim and wept with fervor, with very, very, very great fervor. He wept, wept, wept. After he had wept so much with fervor, he fell asleep into a dream. I'll tell you it all briefly, because it's long, I want to get to a few things, to explain many important things to you.

10:31 And in the dream he sees a figure, someone standing, he sees a ladder, and sees someone up on the ladder, and he says to him, come up to me, come up to me and hold on tight. Come up, hold on tight? No. He wakes from the dream after he had been in sorrow and shaken, and continued toward this bagel, but he was very unsettled in his thoughts: who was this figure, who was it... He saw someone very young, he saw a young man telling him, come up, hold on tight.

10:57 He said, surely it's the words of dreams, they neither raise nor lower - move on ahead. But it unsettled him. One day he heard that some chassidim were traveling to Rebbe Nachman, the grandson of the holy Baal Shem Tov, he decided to join them on the trip. He said, I will travel with them too. He traveled with them. And as soon as he arrived and they went in, this is how it was in the past, when people would go in to any rebbe, to any tzaddik.

11:21 A person had to say the name of the place he came from, and show a little of his genius in Torah, be tested a little. That was the custom by tzaddikim. When a person wanted to draw close, to become his student, he would test him a little. Examining his vessel, testing him a little, asking him - he wants to see who wants to be my student: who are you that you want to be my student, do you know anything, what do you know?

11:47 So he would test him, and a person had to bring up his lineage a little, say who he is, where he comes from, what family he is from, to whom he traces his lineage, who he is, what he And that's how it was. And of course Rabbi Nosson arrived, he traveled, and as soon as Rabbi Nosson came into the room, then Rabbi Nosson looks at him and says, this one is familiar to me. He did not yet understand who this was, he did not understand where he knew him from.

12:16 Good, each one listed his lineage, everything, and then Rabbi Nosson also listed his lineage. And then when he looked at him, Rebbe Nachman, he took his hand and said to him, we have already met, we have known each other a long time. And then he looked and saw that this was the same one who had appeared to him then in the dream, when he went to buy the bagel and dreamed in a dream that he sees some figure, so this was the same one he had in the dream.

12:45 And of course, from then on he already hinted to him, he told him about Rabbi Aharon of Strashelye, the greatest student of the Alter Rebbe, who was constantly innovating in the teaching of the Baal HaTanya. Rabbi Aharon of Strashelye, one of the students of the Alter Rebbe, who was constantly innovating in his rebbe's teaching. All the time there are new insights. Whatever the Alter Rebbe says, he immediately innovates further. Constantly innovating in his rebbe's teaching, and he does not lose one small word of the Alter Rebbe. This was Rabbi Aharon of Strashelye; he has the order of the unfolding of the worlds of Chabad.

13:15 One of the geniuses. And Rabbi Nosson, as you know, after so many students - Rebbe Nachman had many students, there was Rabbi Shmuel Isaac, when he would repair the souls of Israel, he reached such a great level that he would repair souls, speak with the dead, repair them by the holy spirit, he was a man of a very great level. He was an enormous genius above all. But I am deliberately speaking about the one whose hilula this is.

13:44 The one whose hilula is today, the one whose celebration it is, who rejoiced and rose and was praised, Baruch Hashem, he composed the Likutei Halachos. Whoever has learned the Shulchan Aruch, the whole Shulchan Aruch, that is, the whole Shulchan Aruch from beginning to end, and learned all the writings of the Arizal, only he can understand what Likutei Halachos is.

14:12 If a person doesn't know the whole Shulchan Aruch and all the writings of the Arizal, he doesn't understand anything at all of what Likutei Halachos is. Likutei Halachos is simply, taking the whole Shulchan Aruch on one side and taking on the other side all the writings of the Arizal, yes? all the other kavanos and everything, the kavanos of prayer, the kavanos of Purim and Rosh Hashanah and Pesach and matzah, and taking things that are very physical and practical and turning them into a true revelation of G-dliness, so that a person can learn in Likutei Halachos - a person learns halachah, truly the plain meaning, and simply enters a place where he reveals the inner dimension and shows truly, sees a revelation of G-dliness.

15:02 Someone who loved to learn Likutei Halachos while traveling was Rabbi Yosef Yitzchak, the Rebbe Rayatz. He was used to learning Likutei Halachos every time on the road, he had a few volumes, and would come and take one volume and learn Likutei Halachos on the road. And Rabbi Nosson [unclear] expressed that his Likutei Halachos is the Gan Eden of Hashem, blessed be He, that he made such a book. I have a student who already finishes it every year, Baruch Hashem, all the students, every year make the siyum of Likutei Halachos, now he is already about to make a siyum in another hour or so.

15:35 He's already finishing; this time it was his seventeenth siyum. That he has been finishing all of Likutei Halachos for seventeen years already. He finishes all of Likutei Halachos and he is well-versed in Likutei Halachos. Shulchan Aruch too, he is a Torah scholar, but he makes such a wonderful siyum, and every year makes a siyum in Likutei Halachos about this connection, and how much da'as like this there is there, and so much encouragement.

16:01 And whoever really learns it, you should know that it is truly a very great gift to learn in this holy book, to learn a little in order to understand also the inner dimension of the halachah, to understand both the halachah and its inner dimension. And also, of course, Likutei Tefillos, this is a book that I say is the only one I have not finished. Likutei Tefillos, excuse me. Likutei Tefillos - I never finished this book.

16:27 All the books of Likutei Halachos, yes, but Likutei Tefillos, I never finished this book, ever. I have not finished this book, not even once. Because it is prayer, it is matters of the heart. Each time a little, yes? I read it, yes? But not, not as if I didn't finish it, I read it. But it is not like...

16:54 like I made a siyum on it. Let's say I finished it maybe some two or three times. That's it. Thirty. You understand? No, that is not called finishing. A siyum is after you've read something some 40, 30, 50, 60 times - you need to finish something. What, finish Likutei Tefillos 60 times? Can you finish something 60 times, a book? You can use the mind, but with the heart, to finish something so many times, that is impossible.

17:22 So Likutei Tefillos is a book I have not finished. Because every prayer is something, it is a world. You see the... I am deliberately emphasizing that to truly be a servant of Hashem, this is how it has to look. This was such a great man that he could have been the rebbe of 80 towns, and he composed such a work that there was none like it.

17:51 To take all the writings of the Arizal and the Zohar, and Midrashim, and Gemara, and Shulchan Aruch, and gather them, and turn them over, to weave them into every halachah. And after all that, simply to be a persecuted rebbe, whom they disgrace, and at his son's wedding they chased him and threw knives there, and disgraced him, and he couldn't marry off his son.

18:19 And there were knives flying from side to side everywhere, and he had to flee, and the opponents persecuted him truly to the death. Because he was truly on a new path, he suddenly came, and everyone thought this was the path of Sabbateanism. So in his time exactly there was, it was after the period of Sabbateanism, and they were afraid of new things, and they didn't truly mean to harm.

18:47 And also a little, also the jealousy was very great. That rabbi who persecuted him, they said to him, you have 400 chassidim. And he has 40 chassidim. What do you care about him? So he said, by me 400 ask for a livelihood, and by him there are 40 who only want Hashem, blessed be He. He said, by me 400 want a livelihood, they ask me all day, and by him there are 40 who ask for Hashem, blessed be He. I have no chassidim like that.

19:16 So they say, as if, you see that his service of Hashem was so, so pure. And the first thing, his path was, always, always, always, always, it was fear. He very much served Hashem with fear. That is his path. All his life he was always very much in fear. He was not at all jumping or joyful, or what there is today somewhat from the teaching of Rebbe Nachman. He was not like that, he was very... That is his path. All the time fear, fear, fear, with dread.

19:44 And even when he drew close - on the first Shabbos that he spent by Rebbe Nachman, by his master and teacher, he had a little fear, a kind of awe, and Rebbe Nachman took his hand and said to him, Hashem is with you, don't be afraid. And that was the first Shabbos - he went about with this all the time, a lot, in his life. All his life, when he was afraid, and he reached out his hand and said to him, Hashem is with you, don't be afraid, then this saying, Hashem is with you, don't be afraid - all his life he carried these words, and every time he was in a crisis or in difficulty, he remembered this outstretched hand, and he said to him, Hashem is with you, don't be afraid.

20:23 And all his life he went with this, all his life he simply sat and thought, Hashem is with you, don't be afraid, and then he got out of many things. And then on that Shabbos, which was in fact the week of his passing, as I understand, he was departing, he knew it too, he had a kind of holy spirit, he understood, he there are wondrous stories of the holy spirit about him, yes? He saw from one end of the world to the other, he was not something simple at all, yes?

20:52 There are many sayings he said about himself, he told people who saw him that they would have great good in this world, in the World to Come. Before he passed away there was someone they kept hidden from him, named Rabbi Zev, he was one of the students of Rabbi Nosson, so he said, don't hide him from me, because if he sees me, he will have great good. Whoever sees me has great good. That is how he expressed himself. Beyond the fact that he was at such a level, that Shabbos they saw him very, very worried like this, walking from side to side.

21:29 And Rebbe Nachman came to him in a dream because of him, and he showed him the Burned Book. So he said to him, Rabbi Nosson, to understand what is written here, you need to come to me, you can't learn it here. And then he woke from the dream, and then he understood that he had to pass away. And then he said, all my life I strengthened myself, Hashem is with you, don't be afraid, but now I am more afraid than anything. He was very, very, very afraid.

21:55 And then he truly was near death, he was already dying, and he instructed that they read him Sippurei Maasios. He chose the story of the King and the Emperor, and then the words with which it ends, the story of the King and the Emperor, and that true prince - they went and married and returned to their home, blessed is Hashem forever, amen and amen - and Rabbi Nosson passed away. With these words he passed away. Truly like that, like a death by a kiss. He heard this story, the story of the King and the Emperor, gematria 506, exactly.

22:25 'King and Emperor' [unclear], is the gematria of his master and teacher, the same gematria, King and Emperor, 506. His rabbi, the same gematria. And this is truly a very, very, very wondrous thing about the connection there was between the very life-force of his master and teacher and the passing. And there was no such complete and absolute nullification, and there was no such fear.

22:52 Service of Hashem with fear, with trembling, everything about Hashem with seriousness. To understand that there is something, it's not like Torah where you sit, learn, read, go, get strengthened, feel that I know the knowledge of Hashem. He always knows that he knows nothing. He is constantly seeking to take a step, what is right to do now, and how will I do it, and what is the will of Hashem, blessed be He, and what would my teacher and master require of me. And all the time he was, thinking all the time, and every time he would say, when he would try to think something through, he would always think whether his teacher and master, who was already gone, would want to do this or not.

23:31 And right when they sealed the grave over Rabbi Nachman, after he passed away, he was the first who immediately gave a coin to charity, said the ten psalms - he was the first to do it. No one thought of doing it; he was the first to do it, immediately, at the sealing of the grave, right when it ended, so to speak. They had not yet managed - he did it immediately. As if his self-nullification and his carrying out of his will - he was different from all the disciples.

23:56 And because of that he has continued until today, and everyone always knows his understanding and his insight - how far ahead he saw. They say his divine inspiration was something - he simply saw generations ahead. Generations, really generations, generations. They say he merited a double portion, a double portion. In Torah 66 there is the teaching 'Let there be, please, a double portion of your spirit upon me', that a person can merit to attain double his teacher and master.

24:30 That is, someone attained double, really like that. Double means that a person can attain rectifications and lights - and this is from the things of Moharnat, from his understanding. There are many stories of wonders he did, and of divine inspiration, but I am not talking about that, because this is the true way - we need to know how to come close to Hashem, blessed be He. This is the true purpose. And one of the things - he was in the town of Breslov, he came there to be the rabbi of the town, and they disgraced him a lot, he suffered many humiliations.

25:07 And one day Rabbi Mordechai of Chernobyl came, the author of the Likutei Torah, the teacher of the Vilednik. He was a famous Rebbe, with garments of gold, and Chassidim, and they gave him great honor; the whole town went out to greet him. And at that - this was a very great deed that Rabbi Mordechai of Chernobyl did - at that moment they also stopped persecuting Rabbi Nosson in this town. He sat and expounded, and the whole town went out to greet him, and everyone - he sat on the platform in the synagogue and all, and then he said: 'Those who are insulted and do not insult, who hear their disgrace and do not answer back, about them the verse says: And those who love Him are like the sun going forth in its might.'

25:47 He says to them: you have here in the town a man whom everyone persecutes, everyone hates him, everyone disgraces him and torments him. And I want to acquire a share in him, to be his partner, to receive from the merit that he has, and I want you to bring - he took a few coins and said: bring me this book and that book of his. And immediately someone went to buy that book, which was very expensive and hard to find.

26:16 And he asked that they bring him some of the holy writings of Moharnat, and immediately he lifted them up and praised them, and began to speak from them in public, and spoke of his greatness. And from that time everyone stopped persecuting him in the town and took the fire off him. They already said, we don't want to deal with him anymore; we understand that he is a holy man of G-d. We of course saw him all the time, that he serves Hashem and everything, but [unclear] him. For Rabbi Nosson, he needed a lot of wealth, Rabbi Nosson, because, as you know, he did all his things by himself.

26:55 No one helped him. He did it by himself. He had plans and a whole way to carry out, and no one helped him. He did everything by himself. From the machine he set up at home in his living room, to the writings themselves, which he went to print, and the stamps himself, which he made by hand - he did it from the start, and wrapped everything by himself. No one helped him or assisted him in anything.

27:22 And there was a certain very great rich man, whom he tried to get to donate, to help him. So he went to him, went out to approach him, to speak with him, and there was one of the disciples who said to him - to Rabbi Nosson - leave it, don't ask him, it's not - he won't give, not this, no need, why should you ask him, and this and that and so on.

27:49 Rabbi Nosson said: Not for you, not for you - as if to say, it is not your business; what will I do with him? And he stood under the window of his house and asked him, and that man said, yes, I'm busy now, I can't now, I'm in the middle of something now, I just did - he began to dodge giving him, until he refused to give him; he said to him, I am not giving. [unclear] did not complete his week.

28:17 His week - he did not complete it. from the request that Moharnat made of him. Such a tzaddik asked him, and you refused such a great one? It is as if a person refused the Shechinah - what madness did you do? And that's how it was. This is a little of the astonishing things, so you will see who he was at all. He was holy of holies. An immense, immense, immense and exalted tzaddik.

28:43 And look at all the wording of the Likutei Tefillos. All the wording of the Likutei Tefillos. And the whole Book of Tehillim that we see, the Book of Tehillim. There is a G-d in the world. We have here such a great G-d. Look, we have a Creator who created this whole world. And think about what people are running after today. What is everyone running after? After money, after the calf, the gold, after all the lusts. All the lusts. What, which lusts speak to a person?

29:09 Everything perishes and decays. All the lusts - everything perishes. What am I talking about? A piece of meat, food, money, adultery, nonsense, vanities, all these things. Things where a person goes after vanity and emptiness. In the end they bury the person. Time passes like this, and the person is carried to his grave. And he does not take to heart the purpose. He sees that everything is vanity. He sees that this whole world is vanity. He sees how everything this whole world is - one big lie, and he simply runs to do evil. More lusts, Heaven forbid, to steal, and more money, and more money to steal from here, to do forbidden things, and not to guard his eyes, and as if he thinks there is no judgment and no Judge, the world is ownerless. And Rabbi Nosson said this - see what a sentence this is:

29:57 'Everything I can imagine, but my first night in the grave - that I cannot imagine.' And no one knows when this night will come. This is what Rabbi Nosson said. This, in one sentence, sums up who the master of the hilula was. A man whose fear of Hashem came before all intellect, logic and idea. Before every thought. This is a man who understood that first of all comes fear of Hashem, because this whole world is meant to serve us as a means for the true thing, Hashem, blessed be He, and not as an end in itself.

30:36 And whoever has no true Torah outlook and no true fear of Hashem has turned the world upside down. He takes the Torah as some kind of means to reach the goal, which is all the lusts, money and all the falsehood of the world. You know that Kotzk and Breslov were on friendly terms. You know, that one of the way of the 'Pillar of Truth', Rabbi Menachem Mendel of Kotzk - he was, he says - his Chassidim were in very great poverty.

31:09 Once a very rich lady came with a sack of money, threw it at the entrance of the synagogue, of his study hall, and then he said to them: whoever goes to take a coin is out of here, I close the door on him, he is not my disciple anymore, he will not set foot here anymore - that is what he told them. He did not let them touch a single coin. There were many such stories with Rabbi Nosson too, there were many such stories that... But Rabbi Nosson was not like that, he did not go that far; he did give blessings for wealth, and did want people to come, but he always warned to look to Heaven, and that a person not forget the true purpose, and not to use anything from the Torah and from everything around it

31:56 as a means for Heaven forbid. And today you see the world - the whole world is such a lie, and the world has really fallen into impurity, fallen into the impurity of falsehood, in everything we see today - people have come to distortion and perversion of the truth, they don't know the will of Hashem at all, they don't know how to come close to Hashem. For if a person does not ask of Hashem: save me, Master of the world, save me, have mercy on me, help me, save me from error, save me - if a person does not turn to Hashem to save him, how will he be saved? Explain to me how.

32:28 How can a person be saved without praying for it? How can a person be saved without having a Torah outlook, without prayer, without? A person can't. People think they can do everything by themselves. But a person can never attain true, complete understanding, pure and clean, by himself, because he thinks he understands. Whoever has already sunk, and whoever the arrows of the Satan have entered, is already very far from Hashem [unclear].

32:52 You know that every sin and every transgression, every single flaw of thought - whatever a person sinned once with a flaw of thought, if he lives a thousand years he will not repair it. A thousand years - one. A person will live a thousand years, he will not repair one flaw of thought. How much it distances the soul and damages it beyond measure. He will live a thousand years - a person does not repair it like that. A thousand years. What does it mean, he will live a thousand years?

33:18 A thousand years and he will repair a flaw of thought? A person will live two thousand years. Three thousand years. Three flaws. One flaw of thought. So we already understand that a person cannot do anything. Nothing. We are slight, [unclear], we don't understand anything. We don't have these powers nor the vessels. And here you see that learning and serving Hashem is the true way of a true Rebbe, who took all his honor, all his greatness, everything possible, and simply threw it away, and simply cried out and searched for Hashem, and [unclear] in the world in every way and opportunity that his face would be: Master of the world, Master of the world, Master of the world, Master of the world ...

34:13 Master of the world, Master of the world ... May it be Your will. He prays for each and every single thing. Once, on Sukkos, when it was Sukkos, he ran to Rabbi Nachman, to his teacher and master. He cried out that he was suffering greatly in his finger; he got hurt - he was building the sukkah, and the nail went into his flesh. By mistake. So he said that this would keep him from writing now, because it made writing hard for him; he was very distressed by it.

34:45 So he said to him: what is the secret in this? Why was I harmed by this? You know that someone for whom the hands are very important - I, for example, suddenly - I immediately check that I can play, I'm afraid something will happen to me, because I worry about my playing. So whoever feels a little how important the hands are - important, it bothers me - I need all the fingers to play. So even this one is important; I get a knock, I look at this little one, oh, [unclear] it's okay, I can play - I need all the fingers.

35:13 Sometimes I can - there is a niggun I made without one finger, but it hurts, it's hard; you need everything to work, you care even for a finger that doesn't write - all the more so someone who injured the finger that writes, he can't write - think what that is. So he came to him and asked him: what is the secret in this, that now I can't write? So he said to him: tell me, it was like a kind of hint - surely he said to him, when you came to put in the nail, did you ask that the nail go into the wood and not into your finger?

35:47 He said to him: no. So he says to him: if you had asked that the nail go into the wall and not go into your finger, it would have gone into the wall and not into your finger. So he said to him: I understand. That is, one must pray for everything, even for a small thing. So he said to him: there is no 'big thing', there is no 'small thing' - always pray. It was not really a hint that he told him, 'if you had prayed that the...' He did not mean to teach him that.

36:12 One must come to understand things with understanding. He meant to tell him: know, for everything you need preparation, for everything you need to pray that everything goes as it should, that the sukkah gets built, that everything works out and so on. And indeed he understood this, and right after that he had a miracle and was completely healed. He simply had a miracle and was healed. That is, there is understanding here that comes to tell you: for every situation you go through, you need to pray to Hashem. Do not trust in that [unclear] and do not trust in that doctor, but trust in Hashem, that He will save you, even though, from the side of life that you see, you don't see anything.

36:47 But go with the absolute truth, truly. Be truthful with Hashem, blessed be He, and be clean, you will reach everything. And always remember that all the crooked ways and detours, and all these unclean things, which are not clean fine flour, and pure, from the way of Hashem and our Rabbis - they will never succeed. A person must always know this, always, always.

37:12 The way to success is only to be a master of prayer and to know the knowledge of Hashem, and to be one who truly fears Hashem, in utmost purity and wholeness. And even if it is hard for me and nothing works out for me, I will do my part - the whole world is against me, I don't care, I don't care at all. That is Rabbi Nosson - the whole world against him, everyone wanted to kill him. They called him 'impure from the impure'; they said of him that he had a woman on his knees. Poor man, they disgraced him.

37:37 And actually it was a granddaughter, one year old. A granddaughter of - no, look how the opponents twisted it. They said they saw there was a woman beside him, while it was his granddaughter, whom he played with, who was a year old. So much did they persecute him, so much did they pain him, so much... And they swore by the name of Hashem that they saw him eating [unclear] foods, and really - you don't know what he went through. It was something - simply such hatred, and one great man issued a letter against him that it is a mitzvah to separate from him, that his slaughtering is not valid slaughtering, and that he is excommunicated by Heaven.

38:16 And he placed a ban on him, and that he is not counted in a minyan, and not to include him in anything - really, things you don't understand. All his life, until he died. When he passed away, too, they disgraced him for forty years after. Only fifty, sixty years after he passed away was there a little praise and elevation, and as if - and to this day, much of his name is sort of - you know, the truth is, the fact that there is disgrace is not because of them, it is because of how it is presented to the world today - they present their teaching in such a way that it causes people to sort of let their hands go slack, and as if they don't truly explain what he taught, what he said, so people sort of 'encamp at Refidim', sort of feel

39:03 some kind of disgrace - as if they turn to people who are far away and, as it were, tell him 'you are close', and then suddenly they see someone so far, and then they say, 'here, what am I, this - and here is a sinner coming close,' and this sort of became many things that are not clarified in his teaching and in the Torah in general, in the knowledge of Hashem, so from here it became like some kind of slackness, where people sort of cheapen things. But that is not the picture at all.

39:29 They were very, very fearsome. His Rebbe too, Rabbeinu Nachman, was... People were afraid to come near him, they would back away from him. It wasn't - it was something of great awe, very, very great awe with him too. Everything was in awe, everything was... about serving Hashem in a way of fear, of awe and all that - 'and rejoice with trembling.' But there was always fear of Heaven - not, Heaven forbid, to do one thing, the slightest, slightest, slightest, slightest bit - something that is against the will of Hashem, blessed be He.

39:59 Every time he would say: I always imagine what the will of Hashem, blessed be He, is of me now, at this moment. You know - to think every time about such a thing: and every time I try - what is the will of Hashem, blessed be He, of me now, at this moment. How much can a person think this - maybe on Yom Kippur, on Rosh Hashanah - but every day, every moment, every second, to learn like this, and to learn. The least of the disciples would learn 120 pages of Gemara a day, to finish the Shas in two months - each time finishing the Shas.

40:26 It is not something measurable, it is not something people can grasp in their head, in their mind - the times, the learning, the order of learning, his service of Hashem. Every year he would finish all of the Rambam and the Shulchan Aruch, and all of the Shas of course, making a siyum every year. We need to understand how great the master of the hilula is, whom we spoke in praise of. And thank G-d, every time one speaks in praise of the tzaddikim, it draws down a very great blessing.

41:00 And this, thank G-d, works for us as if now a person - more than if a person traveled and prostrated himself now. This is mainly learned from the Torah, in Tractate Yevamos, page 97, where Rabbi Yechia said, Rabbi Yochanan said: 'Any Torah scholar from whose mouth a teaching is repeated, his lips move in the grave.' Thank G-d that we spoke a little, a tiny bit - really, we even belittled him; it is not his praise.

41:26 One cannot say that this is the praise of that sage, that tzaddik - but, with apologies to the honor of his Torah, we mentioned a little, a little of the little, but this is certainly a great praise, that through it the mind was uplifted. And thank G-d, may there be for us, for each one of us, that the Holy One, blessed be He - let us ask like this for a few moments, each one, please, that besides what we mentioned, that tzaddik, for the elevation of whose soul - like this - should be an advocate; that each one ask for a few moments, like this, we will ask, please, of Hashem, blessed be He, what we need - each one should ask for healing, salvations, and so on; mention me too, like this, for Heavenly help, like this, after that.

42:07 Something [unclear]. Amen. Let's have a few moments like this. Please, like this. Okay, now we will say a few points from his holy handwriting, as we said that we learn from it, so the letters are very much flying. Let's see.

42:42 Here he writes, 'Laws of Arev', Halachah 3. Here he says, 'and on Yom Kippur and on the day of the first fruits', and 'I have commanded the ravens to feed you' and Likutei Torah - in the teaching of his Rebbe, that is, in Likutei Moharan, in Torah 51 - see there the whole discourse. And then he writes 'for the main thing is the will.'

43:10 Let us say a few points from these words. What really is the main thing in this world? What is the most important thing? The main thing is that a person has will at all. 'That a person must accustom himself to crave, to yearn and to long at every moment for Hashem, blessed be He, for His Torah and for His mitzvos.' You know, this sentence alone needs 120 years to walk with.

43:43 Did you hear? 120 years. How many people walk with this sentence - how many people are here in the world, and what do they pine for, what do they long for, and what do they yearn for, and what really interests them. And what do they really want? There are people who don't want to want at all, anything. They don't want the will of Hashem. Nothing interests them. Say - you know, I want, I, this world, I, I already know Hashem, I already understand. Each one - [unclear] doesn't interest them.

44:14 Look what he says - do you know what this is? And pay attention, look, I am reading it to you slowly, I will explain it to you. After he said this sentence, he says: 'And to strive always that he have desires,' pay attention - this too is not enough, that you always want and all that, okay? Even if you want, you also need to strive always 'that he have good desires', that you have good desires, okay?

44:39 'strong ones, of holiness.' Pay attention, that is, if I already have desires and all that, that's not good - they need to be desires that are very good, yes, strong, and also that they be - pay attention - that they be of holiness. That is, that you always know that it is in holiness. What does this mean? In the Midrash Shocher Tov on chapter 20, it is written, 'For the conductor, a psalm of David', 'May Hashem fulfill all your requests,' 'Now I know that Hashem has saved His anointed.'

45:08 There in the Midrash it is implied that to bless a person that all the wishes of his heart be fulfilled for good is a danger. We do not usually bless a person that the wishes of his heart be fulfilled for good. Why? Because there are people whose heart's wishes are mortal danger. They are not for good. So about whom can you say that all the wishes of his heart should be fulfilled for good? No one, because a person's heart's wishes are simply dangers.

45:35 These are things that are not good. A person wants to be rich, okay? His father is rich, he is poor right now, the wish of his heart is to be rich - what does that mean? That his father should pass from the world and he should inherit him. There is no possibility here, Heaven forbid. But people don't know how to interpret, don't know how to intend, don't know what they want, don't really know how to direct their desires by themselves, away from their lusts.

46:01 They don't care about going against the good desires. Therefore one must - here he emphasizes that the desires be good, strong, of holiness. It may be that you want, but always try - see that you truly want the will of Hashem, blessed be He. What is this? Why do we go to a sage? The Chazon Ish gave a very beautiful explanation. There are the letters of the Chazon Ish, all kinds of beautiful things he writes to the great ones of the generation, to sages; one sees a true and clean Torah outlook.

46:29 What does it mean, that a person now goes and asks for a Torah outlook? Why do I need to ask a sage? Can't I do by myself what I think? Everyone has his own mind. I, thank G-d, I learned for two hours. I know, thank G-d, how to serve Hashem, I know all the time - I need to ask someone? Everyone feels as if he understands, but he does not know that about the mind of a sage, the Chazon Ish explains: because he is occupied in Torah and his head is full of Torah, then the Shechinah, just as it rests on the holy books in the hall, rests in his mind.

47:07 Now, pay attention: 'And as our Rebbe, of blessed memory, said in his holy talk with us at the same time he revealed the above teaching - for then we heard the talk that is printed in the Likutim, beside the stories - where the tremendous virtue of the will for holiness is explained; for our Rebbe, of blessed memory, said that the essence of the service of Hashem is the will; for to serve Hashem, blessed be He - he does not know who it is that could say he serves Hashem, blessed be He, and even an angel and a seraph cannot boast that he can serve Hashem, blessed be He, and so on.

47:52 So the main thing is the will for Hashem, blessed be He. And even so, though it seems that everyone wants to come close to Hashem, blessed be He, for all desire to fear Your Name - everyone wants to say that they fear Hashem - even so, [unclear] that no one person is like another in the matter of will. See there. And so yes, yes - and so he spoke of this several times, in several wordings: that the main thing is only the will and the yearnings, that one should want and yearn always with a strong will to do His will, blessed be He.'

48:23 Truly. That this too is doing the will of Hashem - but truly doing the will of Hashem. Pay attention, if we are precise in this: that there are many who do the will of Hashem but not truly. Did you notice the precision? There are many who do the will of Hashem, but not truly. One must do the will of Hashem truly. There are many people who do the will of Hashem, but it is not truly.

48:47 It must be the will of Hashem truly. 'Yes, and if even so he does not merit' - what is to be done? 'but let him strengthen himself never to stop and cancel the will, Heaven forbid.' See how severe it is to stop and cancel the will to want Hashem, blessed be He. See how severe it is when a person stops and cancels the will to want Hashem, blessed be He. Many people at least - if a person has the will for Hashem, blessed be He, he has everything.

49:18 But if a person stops and cancels the will to want Hashem, blessed be He - that's it. There are those who now - speak to them, they will tell him, 'What are you talking about? I'll discuss questions with you,' Heaven forbid - what is with them? I once said that it seems to me the angels above have a doubt - they ask. They ask about us: do we exist at all? 'What, is there really such a thing called human beings? Do they really exist?

49:44 Has anyone seen them? Have you seen them? I don't know, I haven't heard there is such a thing. Human beings here - I don't know, so they say, that they received the Torah. We don't know that they received the Torah. Where did we see that? What, has anyone really seen that there is a human being? Have you seen - what, this Gavriel? I haven't seen Gavriel. He [unclear] above, I didn't hear. They say that he saw Moshe Rabbeinu.' That is how they have questions about us, whether we exist. We ask questions whether they exist - see what brazenness there is today in the generation.

50:13 We ask questions about them above. It is utter madness, it is madness. So therefore one must always never cancel the will, Heaven forbid, only want more, with wills that are stronger, overcoming with a strong will and great yearnings for Hashem, blessed be He, always, at every time, forever and ever. Pay attention: a person must reach such a level of such love that he loves the Holy One, blessed be He, more than anything, that he be such a lover of Hashem that the love of Hashem shows on him, so that whoever sees him says, 'He loves Hashem, blessed be He.' And all that interests him is only Hashem, blessed be He.

50:51 For the main thing is the will. For truly, the main ultimate good of the holy soul - what is the true purpose of the holy soul? What is its purpose? What is the purpose? - is only that it merit the ultimate perfection of the will, which is the aspect of 'the will of wills'. Pay attention: we find Raava deRaavin (the will of wills), the time of the Minchah prayer - the passing of the Faithful Shepherd, Moshe Rabbeinu. How is it called Raava deRaavin? What is Raava deRaavin?

51:19 It is the will of wills; that is, it is the secret of inclusion. What is the will of wills? What is will? Will is a thing that causes everything in the world to be included and nullified in that matter. When I want something, what happens? A person now wants to go from here to there - will he get there? He will get there. That is, every movement a person makes, its root is in the will.

51:47 Simply, this is a small will; it is not such a great will. But if the will is greater, then he will also do greater things. That is, even if he wants to be from here to there - he wants to live here - then he will already want greater wants. That is, he will want his whole workplace there, and he will want to have the financial means to live there. He will want to build his house there, and he will want to build his place there.

52:14 That is, the greater the will, the greater the deeds will be too. And if the will is even greater, really, really great, then he will already want to conquer this country. Right? Everything keeps growing. The will grows greater, and he wants to rule there and everything. That is how it goes, by way of example. So it is with the holy soul too. This is the purpose of the soul: that it have the will of wills, that it always be aroused and wanting Hashem, blessed be He; that the soul merit to have strong, true wills for Hashem, blessed be He, that it merit to be included in Raava deRaavin, which is the will of wills, which is the perfection and the highest level of all the levels.

52:58 Pay attention: the highest level, greater than all the levels - what is the level greater than all the levels? The very greatest. There are [unclear] levels. But what is the level greater than all the levels? What is the level? That a person [unclear] wants Hashem, blessed be He, wants and longs to fulfill His Torah and His mitzvos. I tell you, in this generation, to hear such things - I am shaken.

53:24 When I see today such a thing that was written 200 years ago, I say: who can write this? This is complete Ruach HaKodesh. It is complete Ruach HaKodesh, it is simply Ruach HaKodesh. 'That this is the perfection and the highest level of all the levels. As we find' - about whom do we find it? - 'that Moshe Rabbeinu, peace be upon him, who is the choicest of the human race' - think about it, the choicest of the human race! And who is greater for us than Moshe?

53:49 'the master of all the prophets and the tzaddikim' - all the true tzaddikim, all the rabbis, all the holy ones, all the prophets, all the great ones of all the generations. 'Moshe Rabbeinu, at the end, at the time of his passing, when he certainly merited the ultimate perfection of the level' - for he was at the greatest level there is, that is Moshe Rabbeinu - with all his level and his greatness, that he was the greatest and the most humble. Everyone saw Moshe's humility; he was the greatest.

54:16 'which is impossible to attain' - yes, he says here that no person can attain the attainment of Moshe, and the greatness of his intellect, and his humility, and his perfection, and everything. 'And the whole essence of the tremendous greatness of his level is that he merited, at the time of his holy passing, to be included in Raava deRaavin, which is the will of wills, as explained in the Zohar: that the passing of Moshe was on Shabbos at Minchah, at Raava deRaavin.'

54:42 That is, all the great praise of Moshe, all that is told about Moshe - do you know when Moshe Rabbeinu passed away? At Raava deRaavin, a time of favor. Why do they mention this so much? So what? Fine, okay, Moshe Rabbeinu - is this what you hang it on? But no, it is tied to it: Moshe Rabbeinu passed away at the time that is the will of wills. Why? What does this come to tell me? It comes to tell me that Moshe Rabbeinu, all his life, though he had already merited the greatest level and was the choicest of the human race, the one thing that interested Moshe most was never to stop and cancel the will to want Hashem, blessed be He.

55:17 Did you hear? Do you understand? What a different insight! This is an interpretation of the Zohar, this is a commentary; there is no such commentary on the Zohar, a commentary like this. Do you understand what understanding this is? This is what interests him; nothing like that interests him. 'It turns out that the perfection of the will is higher than everything, and the whole essential purpose of all the Torah and the mitzvos is to merit the will.'

55:42 This is the purpose: to be included in the Supernal Will. For what happens? There is the Supernal Will. What is the Supernal Will? The Torah and the mitzvos. The Alter Rebbe also explains this in Likutei Torah, in Torah, and in the Tanya. What does it mean? That I now fulfill the mitzvah of tzitzis. I come to pray in the synagogue, I learn Torah in the hall, I read 'twice the Scripture and once the Targum'; a thing - every simple thing that I fulfill, simply the word of Hashem - it is the Supernal Will of Hashem, blessed be He, above. We read in the Torah, we sit and read the weekly Torah portion.

56:20 We read the words of the Torah; we read, 'You shall not murder, you shall not commit adultery.' We read the Supernal Will of Hashem, blessed be He. And when I want the will of Hashem, what happens to me? My will is included in the Supernal Will. That is, I become a revelation of G-dliness - in me too, in him too, in that one too, in the whole world.

56:46 For everyone makes known: there is a G-d in the world. There is Hashem in the world. Listen - someone here wants another will, which is not this will. And what is a beastly, coarse person? A transgressor, a coarse sinner, who reveals his beastly will over the Supernal Will. And then he acts like a beast, he commits a sin. Therefore he must bring an animal offering. Why must he bring the offering of an animal? He did the deed of a beast; now he must bring an offering that will atone for him.

57:13 Why? Because he revealed the will of a beast. He did not reveal the will of a man; he did not reveal the Supernal Will. So he must bring a beast's deed. For this - to atone; it comes to atone for this. But if he had now done good in practice, service in holiness, a great thing; if he cared about the honor of Hashem, if he cared about the throne of Hashem, if he cared about the fear of Hashem, then he never in his life does a thing that is against Hashem.

57:40 'I care about the honor of Hashem, blessed be He. What does this world matter to me? Can anything in it move me away from Him, blessed be He? It is vanity of vanities, it is nothing.' And then immediately the person is included in the Supernal Will. Do you understand? 'For Moshe Rabbeinu himself is the aspect of the Torah and the mitzvos. And therefore, that he merited the perfection of the level of Moshe Rabbeinu' - which is the purpose and the perfection and the level that everyone hears about Moshe Rabbeinu - 'that this is being included in the will of wills.'

58:13 'So it turns out that this is the purpose of all the mitzvos, in the aspect of Moshe Rabbeinu, and the main purpose is to merit the will in perfection, which is the aspect of the will of wills, as above; for all the mitzvos that we do are so that they be favorable, as our Sages, of blessed memory, said: satisfaction, so as to merit to give Hashem, blessed be He, satisfaction, "that I said, and My will was done"' - that Hashem, blessed be He, says: all the satisfaction and all the mitzvos and all the things that are done - it all, of course, makes delight before Him, for in the end, in practice, it gives the Holy One, blessed be He, satisfaction, that a person takes his own will and sacrifices it in favor of the will of Hashem, blessed be He.

58:50 Hashem, blessed be He, says: 'You could have wanted this and this and this. I gave a great world, with free choice. And you, instead of wanting this and this and this, conquered your will and did My will. And so you set aside your will before My will. So whatever you want now - come, I will give you; I will show you gratitude.' 'And through this, of course, that we merit through the mitzvos to be included in the Supernal Will, which is the aspect of the passing of Moshe, who is the totality of the Torah and the mitzvos, as above.

59:15 For the main descent of the soul into this murky and lowly world is only for one thing' - pay attention to what he says - 'for the will.' Yes? It is only for this. 'So that it merit the will in perfection; and for this the holy soul was compelled to descend and be distanced from its high place and come into this world, the physical world, murky and lowly, to be clothed in a physical body, in coarse matter, in something so coarse, in the World of Action, at the utmost distance from its place of honor.

59:47 And all this was for the will, only to see how it wants Hashem, blessed be He.' See what a level the will is, in general - to want Hashem, blessed be He. 'For Hashem, blessed be He, wanted to give merit to Israel, that they merit all good, the true good, in perfection, surpassing everything. And Hashem, blessed be He, knows that the essential ultimate good is to merit the will in perfection, as above.' Up to here is his holy handwriting. We learned from his holy handwriting of this holy tzaddik, whose hilula this is. Yes, Rabbi [unclear].

1:00:29 Right, exactly for this. One must reach the level of Ayin (nothingness). We must reach the level of Ayin. When the Shechinah reaches the level of Ayin, through this Malchus rises to the Keser of Zeir Anpin, and Mashiach comes.

1:00:57 I will explain. We are basically down below, in physicality, in the matters of this world, with wants, with contemplations, everything a person wants to attain. A person also wants Hashem, but as we learned before, it may be that he does not want Hashem with the true will. He wants, but not a true will.

1:01:25 And the Shechinah sits and weeps and aches, for she says, 'Who truly wants to unite me with my Maker? Who truly cares already about... finishing this Tikkun already?' 'I have seen people of ascent, and they are few.' Do you remember the novel insight I told you? 'I have seen people of ascent, and they are few.' Who truly thinks about ascent? Who thinks about uniting? Have you seen anyone who thinks to unite the Holy One, blessed be He, and His Shechinah? 'I have seen people of ascent, and they are few.' Who truly thinks about uniting the Name, Yud-Heh with Vav-Heh, in complete unity, in the name of all Israel?

1:01:56 They don't think about this thing. No one thinks about this - truly to unite. And when the Shechinah reaches the level of Ayin, what does it mean? That we in fact unite her to the highest place. For Malchus is now below. The moment Malchus is united with Keser, when she rises up to the highest place, immediately the light of Ein Sof breaks forth in all the worlds, and the Kelipas Nogah, which is good and evil, which always draws the world to the existence of human nature.

1:02:28 Everyone receives life today: there is vitality from one side, from the evil, the complete evil, most of the world, [unclear] the non-Jews and everyone who commits sins and such, and there is the vitality from Kelipas Nogah, which is good and evil. But we [unclear] receive our vitality from the root of holiness, more - these are the tzaddikim and whoever truly walks in the way of Hashem. There is the complete impurity, there is Kelipas Nogah, which is a mixture of good and evil, which is most of the world, who receive their vitality from there.

1:02:59 And there is the last thing, which is in fact the elite level of the tzaddikim, where we are talking about complete holiness, which is called Ayin, that is what is called Ayin, which is in fact no will of one's own. Ayin - as if there is no will of my own, I do not exist at all, I do not exist. Now I have a distinction: now we are here; none of us was here 120 years ago.

1:03:32 Now I leave this place - I freeze us; we all now stop and go back now, at that same point in time, in this place, going back 150 years. We all disappear, there is nothing here, nothing. That is, no will at all exists here, right? That is, the will exists within time. For when you are within time, you want.

1:03:59 And the more time grows, the more the will grows too; and the more a person knows that time does not exist, the will is nullified. It goes backward. For a person wants within time. If they tell a person, 'Listen, you have a few more seconds to live' - will his will [unclear]? It will not exist at all. 'I have no will at all, I want nothing; [unclear] want Hashem, want to live.'

1:04:26 That is, even when a person wants to live, it is because he wants to fulfill many of his wants; he does not truly want to live, for the fact is, he is alive and he is not happy. He wants to live so that over the length of his life he can fulfill many of his wants. He has many wants, so he wants to fulfill the wants in them. So when I say to reach the level of Ayin, this means returning everything to complete, whole and absolute nullification, where no one wants anything except the throne of Hashem, the honor of Hashem, and the Name of Hashem.

1:05:00 That is what interests him. And if what interests me is the throne of Hashem and the honor of Hashem, and not honor and not anything, only the throne of the King, then the King rises and is exalted more, above everyone who only thinks, and suddenly everyone sees: here, exactly - here is the Holy One, blessed be He, at last; here [unclear], the King, and all kinds of kingship.

1:05:26 That is the meaning. Can't hear? Why - which? What is a special leap? That is not exactly it. For the very fact that now she is in fact below - Malchus - is because we are on this level.

1:06:01 But we do not know where we are, for the Shechinah rises each time, she rises a little. There is some ascent and Tikkun for the stature of the Shechinah through the generation. Sometimes the generation of the 'footsteps of Mashiach' - for we see that we have gone down below - 'and she has come down wondrously, there is none to comfort her.' Because people, Heaven forbid, blemish their holiness, and do not guard their holiness, then the Shechinah goes down below: 'and she has come down wondrously, there is none to comfort her.'

1:06:27 The moment we rise and ascend, an illumination shines from Keser. Keser is complete mercy. We cannot reveal this complete mercy, for it is written, 'Ehyeh Asher Ehyeh ... sent me to you.' Why is it said twice, 'Ehyeh Asher Ehyeh'? So that is, 'Ehyeh has sent me to you.' After that He said, 'Ehyeh has sent me to you.' He did not say, 'Ehyeh Asher Ehyeh has sent me to you.' He did not repeat it again.

1:06:52 'Ehyeh Asher Ehyeh' sent me, right? After all, who was revealed to Moshe Rabbeinu in the burning bush? 'But by My Name Hashem I was not known to them.' This is not only about 'My Name Hashem ... known'; it was not known by the Name Ehyeh either. For the Holy One, blessed be He, revealed three secrets to Moshe Rabbeinu at the burning bush. He revealed to him one secret: 'By My Name Hashem I was not known to them.' Right? They did not have this revelation that Moshe Rabbeinu merited.

1:07:20 But there were two more things that He did not reveal. Why did He mention only one thing? 'By My Name Hashem I was not known to them,' but He did not reveal to them also the secret of 'Ehyeh Asher Ehyeh'. That is, there is such great mercy that I can take the Jewish people out of Egypt, and this is only through the Name Ehyeh. Therefore the Name Ehyeh is mercy, it is Keser, it is the highest level of mercy. Now, it is impossible to take the Jewish people out with the Name Havayah.

1:07:46 It is impossible; it is still - one must draw them from such a very, very high place, [unclear], for they can reach this place. Only through the Name Ehyeh Asher Ehyeh, which is the most complete mercy, that is Keser, from there the mercy is drawn. So why did He say 'Ehyeh' twice? 'Behold, I have redeemed you, the last as the first.' One Ehyeh, I used. One Ehyeh remains that we have not used.

1:08:12 That is, in the time to come, 'Ehyeh has sent me to you.' Do you understand? Malchus, meanwhile, is below. Okay, these are a few of the interesting things we learned today. I very much - I have faith in the Sages, very, very great. I - every tzaddik who, as we see, devoted his life for the Jewish people and revealed such Torah in the world, and devoted his life. And we need salvations - all of us need salvations, me too, everyone.

1:08:40 So we, thank Hashem, have mentioned the tzaddik, so that he will protect us. Amen. May we have his merit like this. And now we will sing a few niggunim.