The Yanuka Rav Shlomo Yehuda-＂בעל מופת עצום＂ הגאון הינוקא מדבר מתורתו והנהגותיו של בעל הילולא ＂הצדיק מווילעדניק＂

2:58 There are a few words that the Rebbe of Vilednik repeats in his book, about their virtues, very, very much. He repeats very much the words of submission and lowliness and humility, many, many times. In his book they appear very, very many times: submission, lowliness, self-nullification. And these were among the traits and things he expounded on a great deal.

3:22 And he was the greatest of the students of Rabbi Mordechai of Chernobyl. Rabbi Mordechai of Chernobyl, author of the Likkutei Torah, was the greatest of the students of Rabbi Menachem Nachum of Chernobyl, son of Rabbi Tzvi. Their uncle was the holy Gaon; he was one of the wonders of the generation; he was called Rabbi Nachum Shostik. He was very, very holy, and Rabbi Menachem Nachum of Chernobyl was named after his uncle, Rabbi Nachum Shostik, who was one of the holy, mighty and exceptional geniuses of the Jewish people, and he was a hidden tzaddik; many truly did not know him and did not know of him.

3:58 And he composed the book - his nephew, Rabbi Menachem Nachum, composed the Me'or Einayim on the Torah, and the Yismach Lev on the Shas. And the Likkutei Torah - that is Rabbi Mordechai of Chernobyl; he composed the famous Likkutei Torah, and the book Likkutei Torah itself also had many virtues. The son of the Divrei Chaim of Sanz, Rabbi Yechezkel of Shinova, used to learn in it every day in a pocket edition. You see this edition - they printed it in order to learn after prayers.

4:26 Here, this is the Shinova edition, because he used to learn in it, the custom - they made an edition of it. Because the whole book itself is a revelation of G-dliness, to cleave to the Holy One, blessed be He, and to see the revelation of Hashem everywhere, in every step, in every stride. And it is very, very much cleaving to Hashem, blessed be He. He is also the source for this - there is a famous saying in the name of the holy Baal Shem Tov: a Jew moves a finger here below, all the upper worlds tremble from it.

4:56 If you have heard this saying in the name of the Baal Shem Tov - the Kedushas Levi writes it [unclear], but this - the Likkutei Torah itself brings it [unclear] in his name. So it is a very great wonder that he is the source for this: when a Jew moves one small finger here below in this world, all the upper worlds tremble from the movement of his finger.

5:24 So see what a beautiful thing. And he had a very, very great intellect; he was utterly wise. When he would see an animal, he would know all the sins the animal's owner had done. He would [unclear] the animal, and all the sins that the owner of this animal had done, he would know. He would hand out children and bless for livelihood. He would say: now in Heaven I see such-and-such children - who needs them? - and [unclear].

5:49 He would say to them: you, you, you - you will have children. Who needs livelihood? He would look, and say to him: you, you and you - livelihood. And so it was. Once there was a story: he sat down to eat the Shabbos meal, and some fish arrived at his plate, because they brought him fish to eat, and then he said: this fish and that one wanted to travel to Lubavitch, to the Tzemach Tzedek - he was his contemporary - they wanted to travel in his time; so he said: they changed their minds and came to Vilednik, they came to me, to my plate, they wanted me to elevate them.

6:25 A story, one of the stories: his mother was a very, very righteous Rebbetzin, who was ill; she was a simple woman who did not know how to read, and she had faith in the sages and faith in the honor of the Torah like no other faith, and once she was close to death; she was ill. His mother was called Perla, and she lay in bed, and she rolled herself off the bed because she saw a book at the end of the table, and she was ill.

6:51 So she said: I must touch the book so that I will get well. She believed that if she touched the book, Hashem, the Holy One, blessed be He, would send her a complete healing. That is faith in the honor of the Torah and in the honor of the books. Whoever believes in this, certainly [unclear]. So she threw herself off the bed; she was ill, and rolled herself until she reached the table, and with self-sacrifice raised herself up a little bit, managed to touch the book, and was completely healed.

7:18 She was saved from death in the merit of [unclear] faith. He told this story very, very often, about his mother's faith, that he merited much in her merit, and also faith in the honor of the books. Of course this is important; it is another topic in itself: to guard the honor of the books and the conduct of their holiness, and not to touch them while still soiled, and so on. But he truly knew the value of the Torah; it had enormous value for him. They say that once he made a siyum on Tractate Shabbos in a few hours: he began learning it and finished in a few hours.

7:54 And there were many holy men who were accustomed to do such great things. And he was truly a wonder-worker, a man of humility and lowliness enormous, enormous, enormous; may his merit protect us. Let's see something of his, so we mention his Torah, and after that we will make some request, something that will be a salvation for all the Jewish people. One of the important things a person needs to reach is to reach the level that he always prays to the Holy One, blessed be He, that He grant him to understand how great Hashem, blessed be He, is and how small he is.

8:37 And not to live in the imagination that the person alone is in the world. Because many people live in the imagination that they alone live in the world. They don't see anyone else. They see themselves. They don't see that there is more reality and more things. A person sees his own point. And from this point - that is the point of selfishness. That is the pride of a person. That a person - what is 'dust and ashes'? Avraham Avinu said: 'And I am dust and ashes.' What is dust and ashes?

9:03 Dust - and everyone steps on it. Rabbi Zusha once - every day he would say: earth, earth, he kissed it and said: forgive me that I stand on you and step on you, but I am comforted by this, that a day will come and you [unclear]. So he would ask forgiveness from everyone; from everyone he would ask forgiveness. They say in the book She'eris Yisrael - more than a hundred times there are here the words of submission and lowliness; more than a hundred times he uses this.

9:34 So that is more than a hundred. So at least understand how, how much humility the tzaddik has, how much it is a book that is a segulah for humility and for blessing and for much [unclear] and good things in the merit of this thing. And truly he once gave a very beautiful explanation: what the difference is between humility and lowliness. Many times people say - I know - if you listen - there is humility and lowliness; everyone says: look, he is humble, this person is humble, he has humility. So he gives a very beautiful explanation.

10:10 You know that humility and lowliness are heaven and earth; there is a difference of heaven and earth between humility and lowliness. That there is a person, for example - he gives an example - that he is an artist of painting; he paints very, very beautifully; his paintings are something extraordinary; the colors and the beauty and the charm he makes - something.

10:36 Artistry, and he also knows how to make the frame afterward; he knows how to glue wood and glue diamonds and glue precious stones, and such a painting that no one can make, like such an artist. Anyone who sees this artistry says: this is an artist. So they say to that one: listen, don't be proud, be humble, it isn't nice, don't be proud, be humble. That's what they say to this person; he says: yes, true, I am humble; my talents are from Above, they are not mine, I am humble - this is a humble person.

11:09 There is one who comes and paints - it's not nice to say - but in a way that one cannot look at his creation, so not beautiful, so not pleasant, not nice work, the painting is frightening, a person is afraid to look at this picture, he doesn't want to see it; he is no painter, one like that. So they say to him: listen, don't be humble - you, one like you - it's not that we'd say 'be humble'; you need to be lowly.

11:36 Humble is a person who has something to be proud of; lowly is a person who has nothing to be proud of, and is proud. A person who has something to be proud of is a person who is wise, he has Torah in him and he is wise; one must tell him: be humble, don't be proud of your Torah, be humble. But a person who has no Torah in him, and he is a fool and he is a dullard, he is not a Torah scholar, and he cannot say: I'm a rabbi, I'm a Torah scholar - 'be humble' - is he humble? He is not humble; he needs to be lowly, because there is no Torah in him at all.

12:05 So we learned from here that humility belongs where there is something, and therefore he learns a very beautiful thing: from where do we see the greatness of Moshe Rabbeinu? 'The man was humble.' Exactly. From what is written: 'And the man Moshe was very humble, more than any man that is upon the face of the earth.' What does 'more than any man that is upon the face of the earth' mean? Seemingly he should be less than any man. What praise of Moshe is this? Rather, the meaning is that Moshe had all the talents, all the reasons to be proud, above all the creatures.

12:33 [unclear], yes? It is written in the Midrash; there is a very beautiful thing there about the level, for he - from when he came down from Mount Sinai he no longer ate, did not drink, [unclear], nothing. From then he had already reached this level, that the 'serpent's skin' - at the burning bush he had already nullified the serpent's skin. He attained a body of the sapphire brick of the World of Beriah, which is the secret of the Tree of Knowledge, good, of Atzilus.

12:59 That is: there is no serpent's skin. The highest level. And 'Remove your shoes' - as if he removed the serpent's skin. And when he came down from receiving the Torah, the word of Hashem spoke to him already the first time, he already merited to be entirely [unclear]. [unclear] writes that the Holy One, blessed be He, would make him leap through levels, since he was almost not yet able to redeem the Jewish people.

13:30 Perhaps from this - his humility. - What, what does it mean? - [unclear] brings that Moshe was not yet at the level of being the redeemer of Israel; [unclear], so He would [unclear] through levels. because He brought him to the level. And this he did not want; he said he wants to reach it by himself, he does not want [unclear] leaps. And this is what he said: 'Please send by the hand of whom You will send', as if, that the last of the prisoners in Midian is better than me; I am not worthy to be anything.

13:57 So one can explain this, yes, according to what Rabbeinu Arye says, that this is making a body from the secret of the supernal Chashmal, that, as it were, he immediately received a body at the highest level, in which there is no longer the serpent's skin, because seemingly one has to remove this serpent's skin, shell after shell after shell; one can break all the shells at once, so it fits, as it were, that he immediately revealed such a great light that this light nullified everything and brought in the redemption.

14:25 That is the secret, yes, exactly. That is the secret of 'Ehyeh Asher Ehyeh', 'I will be what I will be', that the secret of Ehyeh Asher Ehyeh is the Keser, the Crown; that is the greatest mercy. And to go out of exile one needs the most complete mercy there is. And the Jewish people reached this, and therefore from the power of the most complete mercy, from the secret of the Keser, from the Name Ehyeh, one can go out from any place. And so He said 'Ehyeh Asher Ehyeh' - twice. One Ehyeh - we went out in the first redemption, but the last Ehyeh: 'Behold, I have redeemed you, the last as the first, to be your G-d; I am Hashem your G-d.'

14:58 And we say 'Ehyeh Asher Ehyeh' - in the secret that Hashem revealed to Moshe Rabbeinu. At the bush, the first Ehyeh corresponds to the Jewish people's first redemption that there was, the Exodus from Egypt; and the last Ehyeh - Ehyeh Asher Ehyeh. How is it written: 'The Children of Israel go out b'reish gelei' - 'The Children of Israel go out with an upraised hand', Onkelos translates: 'And the Children of Israel go out b'reish gelei'. What is b'reish gelei? It is a novel idea I once said, if you remember, that I said: 'And the Children of Israel go out with an upraised hand' - Onkelos translates 'the Children of Israel go out b'reish gelei' - b'reish gelei: that the reish be revealed, that the head be revealed, which is the secret of Ehyeh Asher Ehyeh: that the head be revealed, that there be a revelation of the Keser that is on the head,

15:41 a revelation of mercy; so that will be the last, and then what will be will come. But for this one needs humility and lowliness - that a person attribute nothing to himself, that he be lowly and humble. - Also against pride and haughtiness? - What? - I mean, against pride and haughtiness? What I mean: the proud one [unclear] something to be proud of, but he is forbidden to be proud; and haughtiness - he has nothing and he makes himself great? - Yes, very nice, yes, the same thing.

16:06 Because haughtiness is also another thing: that a person wants to make himself great. That is, he wants [unclear] they don't want. The whole world seeks pride; after all, people want what is highest in the eyes of the creatures; they want to be. If they explained to people that, listen, this and that is not good, no one would want to be that; but they explain to them that this is the highest, so everyone wants to be what is highest.

16:33 But today they understand that the highest is to be poor - prayers - isn't the most accepted 'A prayer of the poor man, when he enwraps himself'? No one wants to be poor. Yes, I think his prayer rises with all the prayers, in the merit of his prayer, after that; and there is the Kav HaYashar, in chapter 4, at the end of its beginning, in chapter 5, he writes that the prayer of the poor man - after all the prayers, the Holy One, blessed be He, wants to accept them; so together the prayer of the poor man - Hashem waits for the prayer of the poor man, because 'the enwrapped one' wraps all the prayers; they can be accepted, and through his prayer all the prayers rise to Heaven.

17:09 So everyone wants to reach a certain level. But people always want 'the most', and don't know that sometimes too much good is not good. Too much that a person has things that he desires - too much sometimes confuses a person - free choice, something. Whereas precisely when a person has the secret of tzimtzum, of restraint, his ability to reach joy and peace of mind and tranquility is much greater.

17:37 So what he explains, the Vilednik Rebbe: that submission and lowliness - it is impossible to reach the true worth of a person and his virtue if he does not reach this recognition; because truly, in the measure of a person's truth, that he is lowly in his own eyes, he can reach this true purpose, and that is only through his reaching the trait of humility and lowliness, because humility and lowliness will bring a person to truly discover in practice what his connection to Hashem is, and then he will truly reach his destiny, his purpose, or everything he needs to accomplish. That is, every time you feel that you need salvation for something, always flee to humility and submission and lowliness, because what is submission? Humility and lowliness are like seeds that a person puts in the ground.

18:30 They sow it, and afterward it makes everything grow. You start something mighty growing. So that's why a person sometimes is not [unclear]; people go with pride and they walk in stubbornness of heart, because they are above the face of the earth. They are with pride. So they did not humble themselves, they are not willing to submit, so they can never grow. When a person is lowly and humble, then he supposedly thinks that he needs to - that he lowers himself. So what, I'll lower myself?

18:58 And on the contrary - because of this, see the Yerushalmi, Pesachim, chapter 2, halachah 1: it is written about Rabbi Chanina in Tzippori, that he had a crown - that a person who has a crown of honor, someone who has greatness and everything, sees someone who is better than him, and he yields the honor, that he says: this one is more than me, hear Torah from him. You think you are diminishing yourself - 'his work is better than mine', he is better than me, he knows this one is much greater than him, he can help, he lowers his crown before the crown of the other - then his virtue is much greater, much beyond that. That is, if one thinks that a person is lowering himself - he is not lowering himself, he is raising himself; and this is [unclear]

19:40 what the Yerushalmi says in praise of Rabbi Chanina. That is, you see, as it were, sometimes a person understands that he thinks he is lowering himself, but the opposite: he is only raising himself, because only then can he truly be built. That is what explains what it means that the best advice and the best trait to follow is precisely submission, submission and lowliness and humility, because whoever has distanced himself very, very much from Hashem, blessed be He - nothing will help him if he does not truly recognize his place and his shortcomings, because that is what will truly bring him to be a Torah scholar, or to be on the path of Hashem and succeed, and to reach the true knowledge - and not that he is proud and thinks that Hashem is with him and justice is with him and he is the perfect one and everything.

20:26 On the contrary - all the time to do teshuvah and to seek where I am not right, in order to fix it and return to Hashem in true teshuvah, and of course to rejoice that I have this privilege of drawing close to Heaven at all; but always that a person be within his own point - that is what will bring him to this thing. With Hashem's help, may it be His will that we merit all good things and the good influences, and that we all have salvation.

20:52 Make requests now, after learning a little from the Torah of a sage. Just now I saw a beautiful thing, that his grandfather - not the grandfather - in the name of the Rebbe of Chernobyl, the father of his Rav, the father of Rabbi Mordechai of Chernobyl: that is, to prostrate oneself - the book is like the grave of the tzaddik himself; it is like a tombstone.

21:17 At the top there is the name of the book with the name of the author. Like a tziyun, like that of a tombstone. Inside, the tzaddik is buried within the book - his intellect, [unclear] and his soul; the lips of the tzaddikim move. That is, 'His lips move' - this is in the name of Rabbi Chiya ben Rabbi Chiya [unclear], in Yevamos, page 97: 'Any Torah scholar from whose mouth a teaching is said - his lips move in the grave.' Now his lips move from the Torah we learned, and then this is the time that we say the words, to make a request, because it is like actual prostration.

21:54 So then one can really accomplish. Sometimes people can't travel to a certain tzaddik or accomplish something; simply, what one does: light a candle, and for the elevation of the soul of that sage or tzaddik learn a little of the words of his Torah. At this time when you wanted to travel, and to a place of danger - at this time sit, learn the Torah of the tzaddik, and learn by the light of the candle: you will reach very great achievements. We see that there is a great virtue - Rabbeinu Bachya, Parashas Terumah, writes about lighting a candle for a sage; for a tzaddik, it is simply Torah for its own sake, siman 520.

22:25 This too has a very great virtue, and many people don't know this and think there is no virtue in this thing, and they are mistaken. See the Midrash Rabbah, Parashas Beha'alosecha: 'With lights honor Hashem' - that there is a virtue to pray and to light a candle in the synagogue. Of course in the synagogue the virtue is much greater than lighting at home, but one must be careful that there is permission from the gabbaim, and one does not light a candle in every synagogue just as you like.

22:49 It must be in a corner, in an orderly place, so that there is no danger. But this is a very great thing, and it can bring about salvation for a person who learns by the light of the candle, because there is a matter of using the light of the candle for a holy thing. And if a person cannot light a candle, one can turn on electricity or a lamp, or turn on some lamp for the elevation of the soul of that tzaddik, and learn. One can turn on a lamp and learn for the elevation of the soul of Rabbi Meir Baal HaNes - turn on the light and learn. You have a Torah class at home, you do Orach Chaim, you do the weekly portion - you can turn off the light, and then right away: I'll turn it on,

23:23 let's say, this will be for the elevation of the soul of Rabbi Shimon, Rabbi Meir Baal HaNes - turn it on, and this learning - afterward one sees that it is a virtue, because the whole virtue of the light is so that a person learns by the light of the candle, or simply learns by its light, so that there will be elevation in this merit; the words will rise more. So there is more virtue, and in this is what elevates. But just - having a lot of light does not add.

23:50 And so, let's say, lighting candles in the synagogue on Yom Tov is permitted, but [unclear] at home is forbidden. What is the reason that in a synagogue it is permitted and at home forbidden? What difference is there? [unclear] Because in the house of Hashem it is said: 'With lights honor Hashem.' Because of the honor of the house of Hashem: there is a mitzvah to add light in the synagogue, so that is this virtue, and therefore it is permitted. Good, let's go back; all in all we only wanted: pray and make a request.

24:16 So may there be merit, and the merit of the Torah is great, may it protect us, that there be [unclear] for everyone. [unclear] - we ask, in the merit of these holy words of Torah, for each one of us salvations and wondrous miracles; and ask for what you need, that you have salvations. One can use a flashlight, one can use a lamp, one can use a small projector - anything that can light up for you; a keychain that has a small flashlight - anything that can add, you can use it for the elevation of the soul, and it will rise and make great nachas.

25:19 Salvations for everyone, with Hashem's help.