The Yanuka Rav Shlomo Yehuda-הגאון הינוקא - אם היינו שומעים למשה – כבר היינו בגאולה שיעור עוצמתי על פרשת המן, ארץ ישראל והאמונה

2:48 These were not words; they were riddles. Those visions are riddles, things that no one can understand. And those who were so holy, like Daniel the prophet, like Yosef the tzaddik - they ruled over the appointed minister. So that should have been expressed - listening to their voice, because they were above the created beings. They were not at everyone's level. They were above everyone, at the level of the tribes; and there were such holy ones and tzaddikim, there were, but Yosef the tzaddik is above; there is a difference between one tzaddik and another.

3:16 So, "they did not listen to Moshe." Because they did not listen to Moshe, all this lowliness began. And then, this is what he loves - in the world today one sees everything you see today, and this is how we look. If they would truly listen, [unclear], it's over; [unclear]. What are the questions? I see this every day. I feel that we live from the portion of the manna.

3:42 We don't live from the food, from what we eat, from what we think, from what we think. We are nourished by this. This is our food. Now, as it were, one should picture that the manna comes down to us like this. I don't eat anything, nothing, we receive [unclear]. nothing, until I have said Parshas HaMan. Because now I live from it. This is now my manna coming down, to return to what our forefathers had; and it is also a Torah-level remembrance, what we are doing here.

4:07 A Torah-level remembrance, yes: Parshas HaMan, every day to remember that there is something. And especially if I say it now, then I live from it. Not only do I also say it, not only [unclear] - I picture that I live, I am nourished by it. Rabbeinu Bachya on Parshas Beshalach, our Sages... "And Moshe said: Eat it today, for today is a Shabbos to Hashem; today you will not find it in the field." Why didn't the manna come down once a week, for the whole week? Why did it need to come down every day? Excuse me.

4:32 It is to test your emunah. And not only that - every day it would come down for them in a different place. Every day it would come down for them in a different place. That's not exactly it. If today you were at such a great level of emunah, it came down at your door. If tomorrow you were a bit less, it came down far away from you. Every day the manna would move for them according to a person's [unclear], according to his holiness. And it also served them as Choshen Mishpat, that is, monetary law: who is liable - whoever was a servant or not, whoever not - it would come down for him.

4:57 'Is this your servant? What do you say? Here, let's see if the manna comes down for you.' There it would come down for you, at home. It made peace for them. The manna made peace for the Jewish people - peace altogether. It gave each one his share, his portion. Look what came down for them with the manna. And not only that? Sapphire stones came down for them, and precious stones and pearls. [unclear] - each one had wealth. He took these stones, kept them and gave them to his wife.

5:22 Everyone. You want precious stones? It comes down for them with the manna - precious stones. Why "like a wafer in honey"? What 'wafer in honey'? Like honey, which also has a good taste - but how is its appearance gold? Like gold, right? Diamonds. And so was the gold - like crystal, "fine as frost on the earth," like snow. It had a color like snow and like gold. It looked like gold and diamonds. They would see it, the manna, and think it was gold and diamonds.

5:48 A person would come close and see an edge of gold and diamonds, and inside was [unclear], which was like honey. They would eat it, eat, and a person would bless "Who brings forth bread from heaven." One blesses over it - the Geonim write, and the Gra on this - "Who brings forth bread from heaven." How did they not appreciate it? What is this? How could they not appreciate it? A person with a little sense should appreciate it. Right - I think that this is a world of tests, a world where one must appreciate everything.

6:14 It says, "For man is a tree of the field." Do you see this tree? Yes. "For man is a tree of the field." Do you see this tree? No matter what it goes through, no matter what. Which hints - the wind comes, moves it, shakes it, rain falls on it, sun, everything - it can stand. But what happens? When they uproot it from the ground, and when they come with the axe below, the tree falls, it's over.

6:38 The moment they cut us off from the life-force, from the Land of Israel, from holiness - the Land of Israel is the people. And from here - the whole world, everything was created from here. Heaven forbid, people cut themselves off from the Holy Land, they don't appreciate the holiness of the Land of Israel, they don't appreciate the holiness of Jerusalem, they don't appreciate the holiness of the Torah. The Land of Israel is the root of all the Torah and the mitzvos. They need to be strong and connected - the Jewish people - in the holiness of the Land. The manna that came down to the Jewish people is just like the holiness of the Land.

7:04 That was the first Shabbos, when they camped at Alush, and right then the Holy One, blessed be He, sent down the manna for them. When they camped at Alush on the first Shabbos, and Hashem gave them the manna, and this is in fact the light the Holy One, blessed be He, gave the Jewish people: the eating, the drinking and everything - they would bring us to the Land of Israel, like terumos, mitzvos here in the Holy Land. Come receive of the goodness of the Land [unclear], to merit receiving the inheritance, the mitzvos, the holiness, all the mitzvos that depend on the Land of Israel.

7:31 Everything depends on eating, on drinking, [unclear] of the manna that came down to the Jewish people, which sanctifies them. I am telling you that, as the Chasam Sofer - this is in his novellae on [unclear], that the holiness of the fruits adds to a person... the holiness of the Land of Israel is found in the fruits and vegetables and all that we eat. When we eat the fruits and the vegetables of the Land of Israel, we become even more holy. They have a virtue that brings added holiness into a person, in that we eat the fruits and vegetables of the Land of Israel. So why - once they entered the Land - it should have continued? Because [unclear]. Now, what works from the Land of Israel - that is the new thing I came to say. On the contrary, the fact that it stopped proves to you that the manna

8:13 and the Land of Israel are one - that is the new thing I came to say, to show you the novelty of it, between this and that, because all the mitzvos of the holiness of the Land are in order to lift the eyes to Heaven. The Jewish people should lift their eyes to Heaven, not like the land of the nations, the impure one, which they do not guard, and do like everyone else. Come, [unclear] your eyes, [unclear], to lift the eyes to Heaven. that you should have a will - what is Yisrael? Eretz Yisrael.

8:39 'Eretz': that my will should go straight to G-d. That is the meaning of Eretz Yisrael. I want to go straight to G-d, not to anything else. 'Eretz' comes from the word 'ratzon', will. 'Yisrael' comes from wanting - only G-d, to want only G-d, no other will mixed in; only that my will be for Heaven. It is written, "Your name shall no longer be called Yaakov, but Yisrael, for you have striven with G-d and with men, and prevailed."

9:05 That is to say, 'Yisrael' comes from strength and the ability to stand strong and steady without anything harming me. Like a tree - a person - with all the winds that come at it, whatever sun - it means nothing. But when does it stay strong? When it is connected to the soil, when it appreciates everything it draws from. The water from the ground, everything around - all that you draw: the holiness of the Land, you draw the mitzvos, you appreciate the holiness. Now you come to Egypt and you feel that I am now [unclear] Egypt; you picture in your thoughts everything that happened to our forefathers, you really see the Exodus from Egypt, and you look at the sky; you feel that now you are leaving.

9:50 So you leave - you leave everything. Contemplation: the stronger your power, so much stronger is the drawing. But when the drawing is, Heaven forbid, weak, then a small wind comes, a small test, they push this tree - what happens right away? It falls, it snaps. And when does this happen? When the person is not connected. When is he not connected? When he does not appreciate anything. And this is what happened with Parshas HaMan.

10:16 "But they did not listen to Moshe, and some people left of it until morning." The Holy One, blessed be He, calls to you: I will send down the manna for you, appreciate what you eat, appreciate what you drink, appreciate the place you are standing on. Appreciate the place you are standing on. Do you know how much people wanted to stand here, in this place? Now go and start thinking about all the tzaddikim who were in all sorts of places in the world, and how they gave their souls to come here, to the Land of Israel, the holy Ohr HaChaim, the holy Baal Shem Tov, Rebbe Nachman, who came here by ship with self-sacrifice.

10:45 How many holy ones and tzaddikim wanted to come here - I'm talking about now. I'm not saying, now, 700 years ago, not 800 years. Now - 100 years, 250 years, 70 years, 80 years - how many wanted to come and stand here. You are standing at the highest point in the world. You are standing in the Land of Israel, in Jerusalem, the Holy City. Is there anything greater than this in the whole world? In the whole entire world. Anywhere in the world you stand - you have no place as special, holy and awesome as this place.

11:14 None. It is found, practically speaking, at the Beis HaMikdash, the Holy Temple, this is the place, this is the revelation: Hashem, blessed be He, chose to make His Name dwell there, out of all the places in the world, out of all the creations in the world, out of all the places, however many He created, [unclear] - He chose this place. This is the place He chose to make His Name dwell in. So see from here, too, the importance of revering the place you are standing on; when a person does not revere the place he stands on, he does not understand its power and its holiness, where he is, where - what merit he has at all to be in such a place.

11:48 And the same with emunas chachamim, faith in the sages, and with tzaddikim: because he merits to be close to true tzaddikim, he merits to be in a position. If he does not appreciate his position, he is cut down. That is the point. "And they did not listen to Moshe." Everything begins from "and they did not listen to Moshe." "And some people left of it" - right away the emunah is already damaged, if they already leave over the manna, trying to make some more [unclear], so there will be for the next day; not relying on [unclear], and let a person have opinions of his own - he does not rely on Moshe.

12:15 That is, keeping for tomorrow: 'that is not what he said yesterday, that doesn't apply to today, [unclear].' They already start to disagree; they already start adding novelties of our own. And then, "it bred worms and stank." So right away, "Moshe was angry with them." This is Parshas HaMan. What the manna teaches us, Parshas HaMan: that everything, everything, everything must be cleaving to Hashem, blessed be He. Is it hiddur mitzvah - wine from the Land of Israel for the four cups?

12:43 If you have wine of Otzar Beis Din, or wine from outside the Land, for the four cups, which is preferable? What does it say - red wine? As in Sanhedrin, page 70: "Do not look at wine when it is red." It is written that one needs red wine. There was a debate in the store - like in the wine store - there was a debate in the store.

13:08 When there is red wine - white wine is better - the Mordechai writes, that white wine is healthier than red wine. And if white wine comes along, one must bless over it 'HaTov VeHaMeitiv' after red wine. Why? At the same level? The Rema brought this, and [unclear]. Is it better to use white? In the Mishnah Berurah he writes, se'if katan 12, he writes that in practice, as halacha, no - if it is not at the same level, as if this... but it is preferable, Otzar Beis Din versus outside the Land of Israel - yes, Otzar Beis Din versus outside the Land of Israel.

13:41 [unclear], number 4 - the Chinuch writes that according to the Ramban [unclear]. This is the Chiddushei HaRamban - page 97 - Chiddushei HaRamban, Bava Basra, yes. When the Chinuch brings it, in the book of the Ramban, [unclear] number 4. [unclear] the Ramban - it is [unclear]. It's what? It's in red - it was [unclear], no? [unclear] no, but on Pesach there is a special matter - because of this: a remembrance of the blood. A remembrance of the blood. Right. - But the Rav says that this is for white wine.

14:08 - No, no, no, there I brought you now... Why do we say 'in remembrance of the Exodus from Egypt' and not 'in remembrance of entering the Land'? - The main thing is the leaving. - The main thing - no, but... the main thing is the place. The goal is entering the Land, and it is also the holiest place. But [unclear] writes whether the splitting of the Red Sea also counts as the Exodus from Egypt or not. There - the Exodus from Egypt is what we did, and the splitting of the Red Sea is not the Exodus from Egypt.

14:33 Seemingly, we had already left. That is, I have here the remembrance of the Exodus from Egypt, the splitting of the Red Sea - what happens? Certainly. If they had not come back to them - [unclear] the Magen Avraham and the Chasam Sofer. If not - [unclear] the Sea. The practical difference is for fulfilling the obligation of remembering the Exodus from Egypt. When the Magen Avraham says that it does, - Right, the other one decided. - Yes, yes. - That it does count as the Exodus from Egypt, depending on how you tell it. - Right. - I saw the sefer HaManhig, I think, where he writes that we say Az Yashir every day in order to remember the Exodus from Egypt, so apparently the Magen Avraham had it from there. - Right.

15:05 But this is also what the Machzor Vitry writes, a student of Rashi. He already writes this back then, [unclear] - exactly. The Exodus from Egypt itself - there are several things here that took place. On one hand, Heaven forbid, the Jewish people could have withdrawn in the going out itself. Who said that at all - let's say the Holy One, blessed be He, took them out, but that was their fear: 'You took us out of here to stand in the desert, we have nowhere to go - where do you want us to go?' After all, it is not that they had some route, or some city near Egypt, or the Land of Israel right next to Egypt - you leave here, you cross over to here.

15:46 They have nowhere to go. That is, He took them out, and this is the worry of all the deniers who came and said, 'That's it, and where are we going? Like, where have you taken us out to?' They said it as a complaint to Moshe Rabbeinu. They started to shout, they started to make a commotion. The Land of Israel - [unclear]. They did not know where they were going out to. [unclear]. They knew of the mountains of the Land of Israel. After all, there were those who left before - yes, the tribe of Ephraim. - Right, and they [unclear] on the way. But where was the Land of Israel? That is for the [unclear] of the dead; with Hashem's help, for the [unclear] of the dead it came out.

16:15 [unclear]. They went up, to the Land of Israel. Yes, but the going out, When you go out of a place - like the Holy One, blessed be He, says to him, 'Go forth.' [unclear] and says, 'Go forth' - [unclear] - 'Go forth.' He did not [unclear] - it is 'go'. No. He walks, he did not 'go out'. [unclear]. 'Go' - start walking. Now, you had settled in a place, you worked, you toiled, you labored, suddenly they tell you, 'Go.'

16:44 Where to? Where is this going? Where are we going? The Jewish people are in Egypt. And the test here, which we do not reflect on - there is a very, very, very great test of emunah here, for the whole nation. The Jewish people go out of Egypt, from a place that is so dangerous, but on the other hand, however bad it was for them, they had security. What is the security?

17:09 They know. This is the food in the morning, this is the food in the evening, this is the work. They had already gotten used to the hard reality. They already know: this is the reality, this is the hardship. This is what we know. We know that these bricks, and this straw, and this mortar - that is, you see from here that the test is very, very great. Now it is understood why the Machzor Vitry also includes the splitting of the Red Sea.

17:34 Because the very fact that you go out of a place, and you go to a place that you - you do not know where you are going. That is, at any given moment you can go back there. When you go out of Egypt - after all, the Jewish people, when they went out of Egypt and stood at the sea, then they split into four groups. This group says, 'Let's go back now,' [unclear] And Nachshon ben Aminadav jumped into the sea. The jump into the sea - in fact, the waters did not split for them right away.

18:03 Right? The waters did not split right away, until it reached up to his nose, that already he could not breathe. And after that the Holy One, blessed be He, split the sea for them. That is, the Holy One, blessed be He, cried out: 'Show how far you go after Him.' How far you go after Him. How much you, as it were... There are those who keep the mitzvos and they say, like the wicked son, 'What is this service to you?' 'To you' - and not to him.

18:27 I am here, you are there. This is not for me. He cuts himself off. He does not belong to the service, in this service. At the Exodus from Egypt there was one bond here among the whole Jewish people, that, as it were, all of them do the will of Hashem. The will of the Holy One, blessed be He, is that they go after Him. The very going out toward the Red Sea, which is 'a land not sown' - that is the remembrance of the Exodus from Egypt. What I add as something new on this, that according to his words, of course, is why this is the greatest and most praiseworthy remembrance. Why? Because the very fact that you go out of the place that the Holy One, blessed be He, struck in order to take you out,

19:10 and I go to 'a land not sown' - so you can't say that they had the Land of Israel waiting for them right across, and the children of Israel went out of Egypt to the foot of the mountain, a land flowing with milk and honey. There is nothing, they have nothing, but they have nothing at all - it is a desert, it is a desolate place, it is a place of wild beasts, it is a place of robbers, it is a place of [unclear], Amalek, all the wicked ones - everything was lying in wait for them.

19:40 They had no place at all, it was the most [unclear] place, a sea closing in on them. How is it possible? Had anyone, before this, split the sea for them? Was there anyone before this who went through some such miracle, that they would say, 'Well, our fathers told us that it was so at that time, and Hashem...' That was the ten plagues, yes, which was beyond nature, yes - but you went out, they cannot think, within the reach of their mind, that the sea is a road - 'Who makes a way in the sea.'

20:10 They said, 'Well, they see desert, they see desert.' It is as if the desert would split open [unclear]. Who can imagine that a sea will split? Who can imagine that... Hashem [unclear] more than ten times in that place. But that He overturned it - that is true. But when you set out on the road and you leave one place - you left a place that is not good - no one, their head cannot imagine that Hashem will do these things.

20:35 They have no idea at all what awaits them. They do not know what is ahead of them, they do not know. They are going into the unknown, like Avraham Avinu: 'Go forth from your land, from your birthplace and from your father's house.' And this going out itself, this emunah in Hashem, blessed be He - the nation that has been walking for years after the leaders, after the way of the Torah, after the [unclear] - in every single generation we had things that led us to the rest and the inheritance that we reached. That is, the fact that we did not follow leaders [unclear]. And know that everything depends only and solely on whose merit?

21:13 Everything stands - everything, everything, everything, everything, everything stands on one thing: on the student of his Rebbe. The Rebbe always gives the flow. Everything depends on the students. True students can bring the geulah. Everything depends on the students, and they receive the light from their Rebbe's Torah. - 'He even drew water for us' - Moshe Rabbeinu. - Exactly.

21:39 Yehoshua fought the war with Amalek. In the end he said, how much it gives the light. What would happen if you blocked all the rays of the sun from all the garden beds, all the fruits, all the [unclear]? Everything depends on the light: the sun shines, everything shines, everything depends - we receive. The students in every generation could have brought the geulah.

22:04 The sages there were in every generation, it was in their power to bring the geulah, it was already in their power to bring Mashiach, it was in their power to accomplish everything, but everything depends on the understanding of the students, that they know how to explain and to reveal and to bring out new things and to guard the way of their Rebbe, and not to err, because every mistake of the student is a mistake a thousand times greater than [unclear]. It is a much more serious mistake, because it is the receiving of the vessel, it is guarding the abundance, it is the pipes.

22:30 Think now, what was the story? We have come to the story with the Arizal: it was Erev Shabbos, they are making the geulah. 'Come on, let's go, come, we're making the geulah.' 'Wait, I'm going to ask my wife.' 'Wait, I'll show you.' That was their mistake. And had those serving them, the students, known how to take in and how to see rightly the [unclear] of their Rebbe's Torah, surely this whole exile - that's all, And at times - students must always ask of the Holy One, blessed be He, that He guide them on the right path, to continue and guard the holy path.

23:00 The Kav HaYashar says one must pray every day for his father and mother, and for his teacher and his Rebbe - each time to pray for this. Every day one must pray for this. But how was I - where was I before? - We see that Dasan and Aviram also merited the splitting of the Red Sea, even though afterward they did not listen to Moshe. - Right. - But they themselves also merited the splitting of the Red Sea. - Right. - And what about the Erev Rav? - Right. The Holy One, blessed be He - now you are explaining the blessing over the trees - you were precise.

23:28 You said: 'good trees, for people to have pleasure from them.' It does not say 'for the Jewish people to have pleasure from them.' Right or not? Wait, but what - Why do you say 'to give pleasure with them' to all the Jewish people? It is for us - 'the world was created for my sake.' You know, page 34 - what do you say? Only to give pleasure to myself. What do you say? 'The world was created for my sake.' So what should be written in the blessing?

23:53 'In which there are good creatures, good trees, for His people Israel to have pleasure from them.' You say, 'the world was created for my sake.' Why do you say 'for people to have pleasure from them'? Just as at the splitting of the Sea, He also did not want [unclear]. Right, Tractate Megillah, page [unclear]. Why do you say? 'My handiwork is drowning in the sea, and you are saying song?' How do you want to say song there, when My handiwork is drowning in the sea? It does not fit, that you say song at a time when this is [unclear]. The Holy One, blessed be He, has mercy on all the creatures.

24:20 He wants to do good to all the creatures. Only the One who created this world, truly, and He is the Creator, and He is the merciful G-d, and He is the King of the kings of kings, He is the One who does not pressure and does not push anyone - unlike with them, with the nations, who say, 'With us - if you do not [unclear], if you do not become a Christian...' they come and they threaten the person. There is no such thing in Judaism - the opposite: a person is pushed away from converting.

24:46 If he wants to come and convert, he is pushed away. He is not allowed to convert. They show him: it will be a burden for you, and it will be hard for you, and you will not keep the mitzvos - it is many details. They do not show him this coercion, that he should enter into that territory of the mitzvos and the laws, which are very hard for a person. They push him away. Whereas with them, throughout the generations there was a threat: if you are not such and such, or you are not such and such, we will slaughter you and [unclear] you.

25:17 And the opposite too, according to the Creator, the Creator, after all, has compassion on His creatures, and that is why, in our Torah, we must save even a non-Jew who is drowning on Shabbos. Now a person passes by, he suddenly sees in the river - he sees a non-Jew drowning. What does he do right away? He just - right away. We must save him. He just - to save him. Right away, we must save this non-Jew.

25:45 Do you understand? They go, they save him, they get him out of there, they save him. With them, they even say, go, kill, because he is a Jew - kill him. Why? After all, the One who created the world has compassion on His creatures. They say that it is a mitzvah - there are those who say that it is a mitzvah to kill the Jew. With us, in the Torah, one must save every soul; it is even forbidden to kill mosquitoes. Our master the Arizal was careful not to kill a mosquito.

26:16 - The She'ilas Yaavetz too, part 2, siman 110 - he writes that there is nothing to this in halachah, [unclear] he brings - there is nothing to it. There is no issue in it regarding living creatures. - But I say, there is the matter of the suffering of living creatures [unclear]. - Yes, there is the suffering of living creatures, yes, right. - But I say, look with reflection at how much how much the sages discussed, with mercy, everything in creation - even little ants, little mosquitoes. Rabbeinu Chaim Vital writes that our teacher the Arizal [unclear] kill some little worm. Why?

26:51 What are they teaching you here? Everything in creation has - in this creation there is life. Everything has life, everything has a [unclear], everything needs to continue. The Creator runs the world. You are forbidden to touch anything that He decided. He decided life for His creatures; you are forbidden to kill a soul, Heaven forbid - 'You shall not murder.' It is forbidden, Heaven forbid, to cut down a tree, a tree, a fruit tree - nothing.

27:18 We are forbidden to touch anything. We are guests here in this world. We come here to this world to look and to see. And why did the Sages say, in Tractate Nedarim, page 37, that a person is obliged to say, 'the whole world was created for my sake'? Why? When you walk in a world that was created for you, then you will guard this tree, and you will guard this ant, and you will guard this bee, and you will guard this person, and you will guard... - Exactly.

27:48 And you will guard... Yes, creatures - 'the whole world is for me' - of course. - The Rav said before, 'what you bake, bake' - this was said to those who are [unclear] tzaddikim, right? You mean the laws of preparing for Shabbos apply to those who are specifically not tzaddikim? - No, no, it's not that. It is in order to come and tell us, to see that each one, according to his level and his emunah, that is how he receives the abundance from Heaven.

28:16 It could be that a person - today we cannot expound this about the ministering angels, about the supernal angels. A person can receive, can be nourished even today, like the story with Rabbi Zusha, when he once went to... Zusha was hungry; he went from Shabbos to Shabbos, and he was in the forest, and then he went to knock on someone's door, and then he was sorry and said, 'Oy, how does Zusha even dare to knock on a door? Zusha, you turned to flesh and blood? How, Zusha? How could you...?'

28:43 And then he immediately stopped, and went into the middle of the forest and began to cry out to Hashem, and then there was a great uproar in all the upper worlds - an uproar: 'What will be with Zusha? He is about to pass away, he does not want to take money from anyone, he did not want to take food, and he did not ask.' So there was a great uproar [unclear], and immediately, from Heaven, there were created for him two teats, here inside the mouth, so that he nursed milk from one, from the other he nursed honey. That's what they say, yes?

29:08 The holy Chozeh, the Chozeh of Lublin, told this. Rabbi Yaakov Yitzchak of Lantzut, the Rebbe of the Melo HaRo'im, Rabbi Yaakov Tzvi Yalish, Yalish, that is the Kehillas Yaakov, the Melo HaRo'im, Yalish, he was one of the Gaonim. So that was his Rebbe; he was the greatest of the students of the holy Chozeh. He is the one who told this story, that for Rabbi Zusha there were created [unclear], one nursing milk and the other nursing honey. You see him explaining it, [unclear], and all of it.

29:35 Yes, that's how they quote it, yes, yes. When they saw him after... And he had this for about seven months. It disappeared. About - he said, about half a year and a little; for a little while he had this, until someone saw him, and then it stopped. So you see from here that with Rabbi Zusha this was a very great thing - that there are such things, the Holy One, blessed be He, teaches us, we need to know Him in all your ways. 'What you bake, bake, and what you cook, cook.' Like the marble in the Beis HaMikdash - the marble in the Beis HaMikdash, for the offerings - gold was not wanted, silver was not wanted, there were no fine things.

30:10 The marble, as for the coolness of the meat - everything by the way of nature. The Holy One, blessed be He, says, we will be... but we need to understand and to remember that the baking, and the cooking, and the doing too - Hashem, blessed be He, decides everything. What He prepares, that is what will happen, that is what will be. This is the level of emunah and trust and knowledge of Hashem, blessed be He. And if we merit the greatest and most excellent level, then perhaps we too will have - with Hashem's help, next week manna will come down for us.

30:40 Manna will start coming down for us, like that, from Heaven, [unclear] brings forth bread from Heaven. - Manna comes down - it is written, after all, that we will go to a desert once again, so will manna come down for us there too? In the time to come, is it written that manna will come down for us there too - ever? - According to the level of emunah, yes? There will no longer be a need for... There will no longer be a need for... there will no longer be evil. Then there will be no [unclear] of Nogah, then there will be no joining of good and evil.

31:04 What is a rectified creation? That is, it is like the tree that... the tree [unclear] - you can eat the [unclear] of the apple tree. Everything will begin - there will be no spoiling, there will be no [unclear] in creation. Now there is sin in creation, there is a curse in creation, so there is 'thorns and thistles it shall sprout.' There is also a hint here to illness, for 'man is the tree of the field.' 'Man is the tree of the field.'

31:30 Right, man comes from the earth; Adam, the first man — earth. And of the earth it is written, 'Thorns and thistles shall it bring forth.' 'Thorns and thistles' — that is the well-known illness that grows inside the organs, inside the body. It grows [unclear] and all these things. 'Thorns and thistles shall it bring forth.' And how does one get it out? So from here they said: from emunah and knowledge of Hashem, blessed be He, emunah in Hashem, blessed be He — when a person believes in Hashem, blessed be He, and he listens to the voice of Hashem, then the tree makes fruit.

31:59 When the tree makes fruit, then the tree brings out fruit and does not bring out thorns and thistles. When we make fruit — when we do teshuvah, we make fruit, we bring out good fruit, good fruit, sweet fruit; we make good and sweet fruit, then the tree does not bring out barren growth, it does not sprout thorns and thistles. - The Rav spoke about... 'Hashem will make your plagues extraordinary... great plagues... and evil and faithful illnesses' — Hashem protect us — this is also this emunah.

32:27 The Rav spoke about the students: how can one be a faithful and true student, so as to be able to receive our master's Torah and to believe everything the Rav says? After all, even about [unclear] we believe and do not quite believe. A person has emunah, he has trust, but up to a certain limit; certain things he says yes, he says no. So how can one truly reach it? After all, the Rav said that what holds Mashiach back, that he does not come, is because we, the students, do not accept enough; if they had followed Moshe Rabbeinu, Mashiach would have come immediately. That is, the geulah depends more on the students. How can we come and truly accept and be believers, so that we can repair, reach the complete level, truly repair the sin [unclear]?

33:16 - There is the truth, and there is the ultimate truth. There is the truth: there is a Torah of truth, there is only one Torah, which is truth. There is the truth, and there is the ultimate truth. What is the difference between the truth and the ultimate truth? The truth is that it is so and so, but the ultimate truth is already a completely different truth. One can say something true, but it is not the ultimate truth. The ultimate truth is truth as it is pictured in the eyes of Hashem.

33:43 Truth is truth as it is pictured in the eyes of people. But that is the intention that is meant, exactly — I want the true will to be revealed, in order — say there is a picture drawn out, there is a certain story. This is Reuven, and this is Shimon, and he wanted such and such, and this one such and such, and this, this is the true story.

34:14 He tells the true story that happened here; this is the story of truth. That is, in the story of the ultimate truth, in a previous gilgul, this Reuven damaged Shimon. This Shimon was damaged, damaged, and came back in a gilgul, when he would have to come here so that he would take from him and collect from him. This is the order of gilgul — this is 'And these are the judgments that you shall set before them' — the order of gilgul. But that is, we always see the picture with these eyes. We do not see what is beyond it, over all the generations, over all of history, to see the story of the ultimate truth, what was in the true and complex picture, as it is.

34:53 And sometimes, when one asks the advice of a sage, the advice of a true tzaddik — always answers or questions — he knows how to set apart and guide the person by the root of his soul, by the ultimate truth: what will help him and repair for him from previous gilgulim; and he guides him about things that are above the picture, what a person sees in the world. That is the difference; that is the person — that the world does not understand the meaning of emunas chachamim, faith in the Sages. As if, if we understand, we see a picture that is true; we look at a true picture; we do not look at a picture that is the ultimate truth. We see a true picture; that is what we see.

35:27 - Someone else in the same situation, it is a different answer? - Surely, of course. One cannot go and say things from such an answer in a different case. Every thing is a different case. Every person, and every kind of thing. - So how can one merit to truly reach this? - The Holy One, blessed be He — there is a thing that is always called the search and the seeking: 'And from there you will seek Hashem your G-d, and you will find Him, when you search for Him with all your heart.'

35:59 For this thing, for this question, there is no answer. Its answer is the search and the seeking. Now, if you say you want to find Hashem, blessed be He: 'How can I find Hashem, blessed be He?' You know what the point is? Seek Hashem, blessed be He. 'And from there you will seek Hashem your G-d, and you will find Him, when you search for Him with all your heart.' With the Creator, blessed be He, because He cannot be grasped, He cannot be held, and no mind, logic or idea can reach Him, the way to reach Him is only through seeking and searching.

36:30 The seeking itself... [unclear] Searching and searching. Exactly. The search for chametz, and the whole search is for the removal. The whole search is in order to remove, 'and you shall remove the evil from your midst' — and to search in the chambers of the soul, to search out all the evil, to take it out. You see from here that with the Holy One, blessed be He, the main thing is the seeking and the searching. With a student and his Rebbe, one must always understand: what am I doing now that is right, and that gives more light and guards more?

36:58 The answer is the question. The moment you forget the question, you will already have lost it. The moment you think you have found it — because, say I tell you, listen, regarding Hashem, blessed be He, 'Do A, B, C, and you will find' — the moment you do that, you will no longer search and seek. And the answer is the same regarding a student with his Rebbe. The moment you know the answer, you will never seek. The moment you do not seek, you will think that you are already keeping it and doing it properly, and then the path can easily go wrong.

37:28 That is why there is an answer: the answer is the seeking, and the question is always: am I on the right path? Like: how can I know that I can be cleaving to Hashem? How can I know that I am going on the right path to Hashem? Who said that I am going on the right path? Maybe I am not going on the right path? How can I know? By what? By this: that I will always ask myself whether I am going on the right path. You will surely go on the right path. The moment you come to say, 'I am right and I am going on the right path,' you will never go on the right path.

37:59 That is why King David — all his Tehillim are 'I have sinned,' 'I have done wrong, I have transgressed,' 'Teach me, Hashem, Your way,' 'and lead me on a level path,' 'save me,' 'help me,' 'hasten to my help.' He is constantly asking, seeking. He does not behave like one who is already sitting on the chair. He is constantly asking and asking — forgiveness for the mistake, and forgiveness [unclear], because he understands that the only way in order to rise and be elevated and to reach now Hashem, blessed be He — the only way is only through the searching and the seeking.

38:30 He does not say, 'I have come close and I am close, I know who Hashem is,' 'For I know that Hashem is great, and our Lord is above all gods.' He knows the greatness of Hashem, blessed be He, but he asks — from knowing the greatness of Hashem, blessed be He, and from constantly acting and asking to serve Him. He does not say, 'I am close to Hashem, I know how to serve Hashem'; he does not come from the language of...

39:00 He does not come to tell you this language. He comes to tell you: there is the great G-d, [unclear]. I know that He is so. - The Rav agreed earlier that individuals can tip the scale for the coming of Mashiach. That is, the stories... 'The son of David' — in Sanhedrin — 'entirely meritorious,' and 'entirely guilty'? - Yes, but it is not individuals, it is everyone. For 'entirely guilty' and 'entirely meritorious' — that is, it is all of the Jewish people and not only individuals. - But what about: if they had followed the Rav, then Mashiach would have come immediately. - The Rav? Which Rav?

39:28 - Tzaddikim, yes, tzaddikim, yes. - I will tell you something; there is an answer to this. I once brought a new insight on this: how will Mashiach really come — in a generation entirely meritorious, in a generation entirely guilty — how is that possible? How is it logical? But the answer is, because there are people who are equal in weight to a number of different people. So they can [unclear]; that is their rule.

39:55 [unclear] That is to say, yes, let's say for example, as I told you, why do we see that when one comes to the cemetery one blesses 'Who knows the number of all of you'? [unclear] What is 'Who knows the number of all of you'? The Holy One, blessed be He, knows how much each and every one is equal in weight to. There is one there, Moshe, Moshe ben Tzarah, he is equal in weight to 782 people.

40:22 This one, Reuven ben — he is equal in weight to 230 people. This one is equal to ten thousand, this one is equal to a minyan, this one is equal to each one by his own weight. If each one has a different weight, against whom am I weighed?

40:48 You are weighed against someone who can also be weighed against someone in particular. Is there no such thing as having a value? What is Tractate Arachin? That a person has a value. A person himself has a value, has a weight. Every person has a worth. A servant has a worth: how much he can work. A worth for a person who was injured. Now he has left his work.

41:13 There is shame, perhaps. He was injured in a limb that disfigures him, that causes him some [unclear], that causes him some pain, that causes him some anguish. He fell and was struck; he cannot walk. You assess him: that his value now is much less than what it was. He is not at the same level of ability. Just as physically, his value is not the same value as it was before, and by this we must judge the value of the payment due to him, so by this it is the same: the worth of a person after he passes away.

41:51 After he passes away, an assessment is made. How much was this one worth in the world? He worked so-and-so many years, fulfilled so-and-so many mitzvos, so-and-so much Torah. That is his worth. But then they say, 'But he also had damages, he also had shame, or things that are not good; he had things that perhaps he regrets, things that he must be judged for.' And then by this an assessment is made in Heaven, he is judged, and then they also set aside his place for him.

42:22 And then he is judged, and then he is equal in weight to so-and-so many. It could be that he is equal to this many, it could be that he is equal to that many. But the new insight is that only the Holy One, blessed be He, knows the number, and He alone knows the quality and the connection between them. For each one is singular, unique and wondrous. A person who desecrates Shabbos in front of a great man of Israel is like one who desecrates Shabbos in public.

42:48 A person commits a sin in front of a great man of Israel. If a person went and committed a sin, desecrated Shabbos in front of a great man of Israel, no one sees him, only the great man of Israel — he does it in front of him — his law is like one who desecrates Shabbos in public. A great man of Israel is 'equal in weight'. Now, a person is brazen against a great man of Israel, gets angry in front of a great man of Israel, commits a sin in front of a great man. Seemingly, the more he sins in front of a great man of Israel, the more the severity of the damage and the [unclear] is much greater.

43:20 Much greater. As with the Land of Israel: one who sins in the Land of Israel. That is a different matter, regarding a warning with witnesses, which they bring [unclear]. A great man — from the side of stature, from the side of stature, there is shame, when he disgraces a sage, a great man of Israel, that he speaks against him, or that he speaks against a great man of Israel, to speak about [unclear], about a great sage, and to speak about all of Israel — [unclear] in the Land of Israel is greater than [unclear] in the Land of Israel. It is more of a sin, more severe.

43:53 A sin in Jerusalem is more severe. The higher you rise in the level of holiness, so too the prohibition — the severity for those judged is higher. That is simple. - Why, at Rabbi Shimon's, can one not say 'Who knows the number'? You too know how many are buried there. No, but I do not know what his weight is at the grave of Rabbi Shimon; that is what I pointed out. That is what I pointed out. That is what I pointed out. - When you go to the grave of Rabbi Shimon bar Yochai, it is that Rabbi Shimon is buried there.

44:22 You cannot say 'and Who knows the number of all of you'. - No, but you cannot say — his specific weight, I do not know what spirituality is in him. - Specific weight is weight among many. You go to a cemetery, and there are lots and lots of graves. You do not know how many there are, right? Which one of us knows how many. You do not know how many are buried; you say 'and Who knows the number of all of you' only about the Holy One, blessed be He. Here, when you say — at the grave of Rabbi Shimon, 'Who is buried here?' You say, 'Rabbi Shimon.' Wait, no, it is impossible to know — so do you know how many are buried?

44:49 He knows; 'Who knows the number of all of you' — only the Holy One, blessed be He, knows how to calculate the reward of all of them. We do not know; we only know the number of who is buried. The blessing is on 'the number of all of you', so indeed, in the case of Rabbi Shimon, you cannot bless at the grave of Rabbi Shimon, and you cannot say 'and Who knows the number of all of you', because you too know how many are buried there. And in the big cemetery you can indeed bless. But they say that on the way, Kohanim cannot go, because there are lots of graves, that is. Where? The whole mountain, Mount Meron.

45:18 They say one cannot go up, because of the... a concern or something, but one cannot know where the cemetery begins — that is right — and one cannot say this blessing there. Unless there is another, very large cemetery there. - What? What is there? - It is another place, it is another cemetery, it is a different division. - No, on the way there is a problem.

45:47 They also say about Rabbi Nachman — or that it is also at Rabbi Nachman — that the whole city of Uman was one big cemetery, and then they already have a problem going. If it is known that there is there — if it is a doubt of impurity for you — - There is a map. - You have no map that they are here; do you know what was done here? But that is already a doubt in a public domain, because they do not know; there is no map that here there is impurity. So it is a doubt of impurity in a public domain. There, we know that there is — that there was.

46:14 - Where, where do you know? It is the same thing. - It is a tradition. No, it is a tradition; they know that there was a cemetery. - Where? - They know that there was a cemetery. - Where is the tradition? Where? A doubt of impurity in a public domain. You have no wall, you have no [unclear] now. What is the tradition? What tradition is there now, after two thousand years, in the whole area? Who can mark Meron? - No, I am talking about Rabbi Nachman. - Ah, about Rabbi Nachman; no, about Rabbi Nachman it is known.

46:40 It is known that from the area of the buildings it is forbidden to pass. There is a red line there, they marked it there, there is there, on Pushkina, a strip that they [unclear], and there is a map, and the help for Kohanim, that they marked it, that it is forbidden to pass there. Even now there are houses being built there, in the area of the graves; there is [unclear]... the whole area there is a cemetery. The whole area there is a cemetery; it is a cemetery of over thirty thousand people. Next to Rabbi Nachman is buried the Rav HaMaggid; he passed away a hundred years before Rabbi Nachman; he is buried there.

47:09 Rabbi Nachman asked that they bury him next to him; he was buried there next to him, and another sage who had passed away some seventy years before — that is, before Rabbi Nachman, was buried there like that, who passed away a hundred years before him. They called him the Rav HaMaggid, that is what they called him; that was his name. Rabbi Nachman was buried next to him; that is, the grave of Rabbi Nachman, with another great tzaddik on the left side, and another... So [unclear] in the merit of the hidden tzaddikim, like that, he wrote 'tzaddikim', because there are several more holy ones there, and he also means all those who were bound and truly sanctified Hashem's Name. - Where is the Rav buried, say? Is it really right next to it?

47:44 - Really right next to it, yes, really, one next to the other, that is, one next to the other, inside the [unclear], as if, they are all standing. - Rav, Rabbi Shimshon of Ostropoli — there is a segulah to say it on Erev Pesach. They learn it. On Erev Pesach, yes, to learn this thing. Now, he writes that with what the Holy One, blessed be He, strikes, with it He heals. With it He heals, yes. With it He heals, and this is the secret of the Jewish people going down to Egypt through 'Detzach Adash B'achav', and through this they also came out, through 'Detzach Adash B'achav'. I never understood what it means, the secret that they went down to Egypt through 'Detzach Adash B'achav'.

48:27 They did not go down through this thing. - No, that is not the meaning. - That is what he writes. In any case, where I read it, that is what he writes. There are several versions in all the... - I have a commentary on this, on the letter, which I taught at length; we also gave several shiurim on it, and I explained it, and I clarified it. I think, yes, it is typed up too.

48:55 I will explain it to you briefly. Basically, - Rav, we have time. We have time; we have not finished the portion of the manna yet, we are here. We went through 'and they gathered it morning by morning'. But until we understand there, until we wait there... We have not finished the prayer yet. We need to say Aleinu LeShabeach. - No, we are at [unclear].

49:21 I am at [unclear]; I still said Aleinu LeShabeach. May they be healthy. From the halachos, you get to all kinds of places. That's what I think. Rabbi Shimshon of Ostropoli revealed a secret, okay? He revealed a new insight. The insight he revealed was revealed to him from Heaven. Now, he revealed much more than what he wrote. He revealed much more than what he... he did not reveal to us what he attained. That is, what he attained, he attained a very great secret.

49:54 He attained it, to come and tell us that the plagues that the Holy One, blessed be He, would strike in Egypt, every plague, in fact, that He would strike - and each time, after all, when there was the plague of darkness, what did the Jewish people have? Light. That is, in every plague - he comes to explain that in every plague that the Holy One, blessed be He, gave to Egypt, He hid in it a healing for the Jewish people. That is, He brought down in the plague itself - like blood: there was blood, but there was water. The Jewish people grew rich from the plague of blood. They grew rich from it.

50:24 The moment there was blood, they came out - but that is, there was blood, there was a plague. This plague in fact made rich the Jewish people. That is, it struck Egypt and it made the Jewish people rich. That is, in every plague that the Holy One, blessed be He, gave in Egypt, He hid within it like a DNA: for this one, healing, and for that one, a blow. For if two [unclear] drank from one cup, for this one came out blood and for that one came out water, for the one who paid.

50:56 That is, [unclear] - it is not, it is above nature. It isn't logical that from here comes out water and from the side, blood - it can't be. The Holy One, blessed be He, hid within the plague water, and that is healing, but all these plagues unfolded - if you pay attention - the Holy One, blessed be He, did not just give these plagues in Egypt for nothing. At first He gave plagues that start from below, from the element of water; water is the lowest element, which goes all the way down, and after that He takes the highest element - that is man.

51:29 From below, from the water, which corresponds to the drop from which a man is born, up to the plague of the firstborn, when the firstborn man died. And the drop? From the small drop, one drop, which is the hint to water; that was the river - 'My river is my own, and I made myself.' The arrogance of Pharaoh - He struck at that right away; the Holy One, blessed be He, hates arrogance. Immediately He struck at this thing, and immediately, up to the plague of the firstborn.

51:57 And He begins to rise, little by little, above the face of the ground, when He strikes the animals, everything that walks on the earth, and He brings things [unclear], until He reaches the level where all the creatures, so to speak, see who is a firstborn - which no one could know, who is a firstborn. No one. Only the Holy One, blessed be He, knows, because the Egyptians were [unclear]. He knew how to tell apart the drop of a firstborn from a drop that is not of a firstborn, and then they were terrified, and [unclear].

52:25 That is, the Holy One, blessed be He, put into the plagues [unclear] of healing. And everything we went through in the plagues is because of what there was: the accounts of the Jewish people, what happened with Avraham Avinu and what happened with the sale of Yosef; that Avraham Avinu made a forced levy of Torah scholars, there was the use of Torah scholars in war. You know - Avraham Avinu. Yes. That is, he went down to Egypt - this forced levy, the use of Torah scholars.

52:52 And after that there was the book of Egypt, of Pharaoh with all the names, the tribe of Levi, who managed to slip away from there. After that, when Pharaoh began to do the work and began to come - as it says in Sefer HaSha'ar - that he made everyone believe he was coming to do the work, and here there was a certain account of its own that had to be. But the Holy One, blessed be He, hid in His mercy that within this account, by which we came to Egypt at all - 'Redu', 'go down' - this 'Redu' was really 'go down': 'go down' to Egypt, but also 'go down' - they fell very, very far, a spiritual descent.

53:28 210 years. The secret of this 210 - there is a very great secret in it. For the Name of Hashem, the Name, the Shem HaMeforash, is 216 - 216 letters. And 'Redu' is 210. Where is the other vav you are missing? It is written, 'And I will remember My covenant with Yaakov' - with a vav. The Holy One, blessed be He - and therefore Yaakov Avinu, pay attention, Yaakov Avinu was - he received the funeral, the greatest there ever was.

53:58 There was no one who received honor as great at his funeral as Yaakov Avinu. It was the greatest funeral there ever was in the whole entire world, in all the generations, in all of history, the very greatest of all. For even the king of Egypt - Pharaoh - and all of Egypt itself, and the tribes and all the Jewish people and all the kings, all honoring him with chariots and horsemen. Yaakov Avinu - so in fact, with the passing of Yaakov Avinu, then with the greatness of Yosef HaTzaddik, when that whole generation [unclear], 'And a new king arose over Egypt who did not know Yosef.'

54:29 From here, from here it already begins. It ended, it passed. It ended, it passed. That past of Yaakov Avinu - and then, in fact, there was 'Redu'. The tzaddikim, by their name, in their essence, came to arouse mercy before Hashem, blessed be He, for the Jewish people. When the Jewish people went down to Egypt, all there was was the coffin of Yosef. [unclear] they go out of Egypt, in the merit of Yosef's coffin.

54:53 That is, the holiness and the power of the tzaddikim and the Sages who were here in the world - they planted letters, so that each one who comes will take them afterwards. You find it with Avram and Sarai. Avram, Sarai - [unclear]. These letters are Avraham and Sarah. 'And through Yitzchak shall offspring be called yours.' Immediately it already became Yitzchak. Yaakov became Yisrael: 'For you have striven with G-d and with men, and have prevailed.'

55:18 You see that these letters, which change for them from time to time - especially the name of Hoshea bin Nun: Yehoshua. You see that these letters added strength and might to them in the victory of the war with Amalek, at the entry into the Land, in the [unclear]. You see that there were things for us. That is, these letters were not for them - for us. And we, in the merit of Yosef HaTzaddik, who is called - Yosef HaTzaddik is, after all, the Yesod in the Name Havayah.

55:45 In the Name Havayah, we have a yud, we have the letter heh, the letter vav and the letter heh. The first letter, the yud, corresponds to whom? Do you know? Does anyone know, or not? No? After all, we have four, whom I want to praise, corresponding to the Name: Avraham Avinu. Avraham Avinu corresponds to the letter yud, corresponding to Chochmah, wisdom.

56:11 Avraham Avinu went and revealed to all creatures that there is a G-d in Heaven. He went and made it known - 'for I have made you the father of a multitude of nations.' He began to talk with this one and that one: did you know that there is a G-d in the world? There is Someone - he began to reveal in them knowledge and wisdom, so that everyone would contemplate the greatness of the Holy One, blessed be He. What is emunah? Wisdom. - That is emunah? - Wisdom is emunah, yes. The creatures were idol worshippers, and did not serve Hashem. So they had to be told that there is Hashem in the world.

56:36 So he revealed emunah in them. Emunah corresponds to the letters. Sefer Yetzirah explains that it is unformed; from it all the letters are formed; it is the beginning of all the letters. So the yud is called Chochmah: 'The beginning of wisdom is the fear of Hashem.' He began to reveal this - this is the first stroke of the quill: yud. After Avraham Avinu - when Avraham Avinu came, immediately the one who reveals continues the... connects this heh, the yud, reveals the heh. The heh is Gevuros, strengths.

57:03 These Gevuros - that is Da'as, knowledge. They need to be sweetened - that is 'the Fear of Yitzchak'. Yitzchak Avinu serves with self-sacrifice, stands facing all the [unclear], all of them, facing all the self-sacrifice there is, facing everyone, and they needed to come and reveal to the whole world that there is the Akeidah. Avraham Avinu takes his only son, and 'through Yitzchak shall offspring be called yours', and takes him to the Akeidah, and gives him over, offers him up as a burnt offering before Hashem, blessed be He.

57:31 'And he called from Heaven and said: Avraham' - 'Avraham.' Seemingly, wouldn't it be enough to call him once? What is this matter of calling him 'Avraham'? Avraham - he called him twice: Avraham, Avraham. This 'Avraham, Avraham' - pay attention, because at first he was 'Avraham, Avraham'. He was Avram, right? [unclear] already called him 'Avraham, Avraham' - Avraham, Avraham - how much is that? Heh, heh, twice, which adds up to yud. You rectified the heh.

57:56 Now you have rectified the first yud - you are [unclear]. And Yitzchak - this is Yitzchak - drew the heh to him in the second 'Avraham'. As if 'Avraham, Avraham', because now they became yud-heh, connected. Connected. And then it was rectified: Avraham and Yitzchak at the Akeidah rectified the yud-heh. - He fathered Yitzchak. - Yes. Avraham fathered Yitzchak. Avraham fathered Yitzchak, and it is written, 'Hei lachem zera' - 'here is seed for you'. Right? 'Hei lachem zera', and where is it written: 'through Yitzchak shall seed be called for you'.

58:22 That is, 'Hei lachem zera', and it is written, 'through Yitzchak shall seed be called for you'. That is, from here you see that this heh was given to Yitzchak. If it is written 'Hei lachem zera', then seed is 'hei'. And it is written, 'through Yitzchak shall seed be called yours', so Yitzchak received the heh. That is, yud-heh: at the Akeidah there was Avraham, 'Avraham', which was called to him twice, gave him the heh - Avraham, Avraham - yud, he received yud and another heh. So with Avraham and Yitzchak you have yud; Yaakov Avinu merits to receive the vav; that is, Avraham, Yitzchak and Yaakov - that is yud, heh, vav, and after that, Yosef - that is 'a testimony in Yehosef'.

58:59 'He set it' - great. 'A testimony in Yehosef', right? 'He set it as a testimony in Yehosef.' What is 'a testimony in Yehosef'? 'Yehosef' - that is the heh that was added. That's why he is called Yosef, because he is added onto Avraham, onto Yitzchak, onto Yaakov, and Yosef. That's why he is called Yosef. Someone added, onto whom the Name is drawn. And then you see: 'He set it as a testimony in Yehosef.' Do you understand?

59:24 And then the Name Havayah is completed. After the Name Havayah is completed, the Name Havayah shines, the Jewish people go out of Egypt - the merit of Yosef's coffin. But there is ... 'He set it as a testimony in Yehosef', 'He set it as a testimony in Yehosef', right? 'These are the generations of Yaakov: Yosef.' These are the generations - Yosef, and then 'He set it as a testimony in Yehosef', and then Avraham, Yitzchak, Yaakov, Yosef is completed; the Name Havayah was completed, right? Havayah was completed.

1:00:05 Now, pay attention: because it was added to each one of the letters, they did not merit - He does not reveal to them the Name in its completeness. [unclear] that Hashem said [unclear] Himself, 'My Name Hashem - I was not known to them.' Why 'I was not known to them'? Because I had not yet connected with the letters. So He said to Moshe Rabbeinu at the Bush, He said to him: 'And My Name Hashem - I was not known to them', because they had not yet connected; only with Yosef did it connect, only because it connected. After all, 'And Adam knew Chavah his wife' - 'knew' is a term of [unclear], 'knew' is a term of connection.

1:00:41 They already say, 'And Adam knew' - what is 'knew'? 'Knew' is connecting, bonding. So that means there was not yet a connection between the letters. That's why He said to him, 'And My Name Hashem - I was not known to them': to them I was not known, but to you I make it known, because now you are already the end. - Was this in the time of Yaakov? - Yes, but he is the end. - He's talking about... He's talking about, in terms of the letters, Avraham, Yitzchak from the beginning. From Avraham to Yosef, only with Yosef was Havayah completed.

1:01:05 Because only with Yosef was Havayah completed, the one who can come to reveal it is not Yosef. - Afterwards. - Only afterwards - that is Moshe. So that's why it is said, 'He set it as a testimony in Yehosef'; so He says to him at the Bush, 'And My Name Hashem - I was not known.' 'I was not known.' What is this - for what reason 'My Name, I was not known'? To you I make it known; to them I was not known, because the letters had still not yet connected. With Avraham it was only yud, so how will I reveal Myself in Havayah? With Yitzchak, only heh and yud, so how will I reveal Myself in Havayah?

1:01:31 With Yaakov, only vav, so how will I reveal Myself in Havayah? With Yosef, only heh - how will I reveal Myself in Havayah? Only after they were all rectified together and completed and carried out their rectification, you, Moshe, to you I make it known. That is, so to speak, after they rectified - because each one of the Sages, of the tzaddikim of every generation, rectified [unclear] of the letters. Moshe Rabbeinu - you know, you say, yes. Now I will explain to you how you see this.

1:01:57 - Moshe Rabbeinu is the Name Ehyeh. - Exactly. Moshe Rabbeinu is the Name Ehyeh. Moshe Rabbeinu said to Him - He revealed to him the Keser, the greatest mercy. 'They will say to me, What is His Name? What shall I say to them?' 'Ehyeh asher Ehyeh' - I will be what I will be. What is the secret of 'Ehyeh asher Ehyeh'? This 'Ehyeh' is the secret of the greatest mercy that flows down. This is mercy that comes without end - mercy from the Keser.

1:02:23 The 'Ehyeh' is the Keser. It is the mercy in which there is no judgment at all, nothing that can become dulled, nothing - no mixtures, no confusions, no heresies, no doubts - all of it. All of it is the greatest mercy of Hashem, blessed be He. And therefore look: immediately, the blood - Ehyeh in its back-form, with our master the Arizal, the Kabbalist, aleph, aleph, [unclear] - that is almost 'dam', blood. The first plague there was corresponds to the Name Ehyeh.

1:02:48 Immediately this plague was - immediately when the Holy One, blessed be He, gave the plague, immediately it corresponded to the Name Ehyeh. This is the secret of Moshe Rabbeinu. And also, he came from the river, he came from the water; he came from there, for 'I drew him out of the water.' That is, the whole secret of Moshe Rabbeinu was, altogether, the secret of mercy; it is the water that turns sweet. He came from the ark, he came from the ark, and he came to rectify the secret of Noach, for Noach was in the ark, Noach was in the ark, this ark of Noach, and then, when the Flood began, destruction began in the world, and everything was destroyed until Noach came out of the Flood.

1:03:19 He built the ark. How long did he build the ark? 120 years. How long did Moshe Rabbeinu live? The secret of Moshe Rabbeinu: he came to rectify the same thing, to rectify all the destruction in the world, to rectify the Flood in the world, to rectify the whole making of the ark, that all creatures are tied there - 'A window shall you make for the ark.' This is to rectify all of Creation, so that all of Creation returns to its rectification.

1:03:44 Up until then, he did not ask for mercy. Now he comes to ask for mercy. So when, with the Jewish people, He said to him, 'Let Me be, and I will destroy them' - so he asked for mercy after he came out of the ark. The Holy One, blessed be He, said to him: now is not when one asks for mercy. So he asks before. When [unclear] the ark for 120 years, now you will live 120 years; you will ask for mercy for all My world. all the creatures, for all of them. And then Moshe Rabbeinu came and asked for mercy; he was a king in Kush, and then [unclear] Egypt, and there is more to this, with Hashem's help.

1:04:11 and there are a few more things to [unclear] for you, but later on...