הגאון הינוקא - בשיחה מיוחדת בכנס איחוד הרכזים ומפיצי גליונות הקודש | The Yanuka

2:46 I met with the Rav not long ago, the Rav told me, 'Let him listen to my niggunim.' 'Listen to my niggunim.' The Rav, he has, this I am saying in my heart, yes? [unclear] in my heart, I didn't say it. Wait, maybe there's a psych-, a psychologist here, a psychiatrist, [unclear] - what, a niggun now? What niggun? A child. My study partner got the niggunim - I brought him some, some he got from other places.

3:15 The day before yesterday he tells me, 'A wonder - no, you don't know my child.' He says, 'First of all, I don't recognize myself. My wife doesn't recognize herself.' He says to me, 'Tell me, what is this niggun? Does the Rav play it?' I told him, 'Yes.' He says to me, 'I feel - I hear it, and I feel that I'm in the heavens. I'm not here. Can you explain it to me? I have heard many niggunim in my life. And not only the Chassidic singers of today. I have heard niggunim too. But I never heard a niggun like this, that goes into me so deeply, and I start crying at home.'

3:45 He says, 'I'm sitting, I was sure it was for my child, I put it on for him in his room, and suddenly I find that I - my legs are walking there, I sit down there, and I don't understand at all what this niggun is.' The Rav calls - by the way, as a side note - not long ago they asked the Rav, 'Rav, what are the names of the niggunim?' One is the niggun 'Chazak V'ematz - Be Strong and Courageous'. He doesn't say a single word in it, not 'chazak' and not 'ematz'.

4:09 Why 'Chazak V'ematz'? The niggun 'Angels'. Why angels? Where are angels? The Rav has all kinds of names for the niggunim. So someone asked him, do you know what the Rav told him? 'I'll tell you the truth. I take my instrument when I want to be awakened in some particular matter. I feel that now the Jewish people needs 'Chazak V'ematz'. I close my eyes, start to play, and a niggun comes out of me. This niggun I call 'Chazak V'ematz', because I felt an illumination' - how did he put it?

4:37 'I felt an illumination, now I'm playing, and I felt in my heart, what is needed here now is a matter of Chazak V'ematz. Now the world must be given the da'as of the geulah, on the niggun of the geulah.' The Rav is a matter of light, of da'as, and we all merit to take this light, to give it legs and carry it forward, to bring it to every place, to every corner.

5:02 Half a year ago I'm walking in Neve Yaakov, someone meets me, I don't know the man, I don't know his name, I only remember his face now. I was at the shopping center there, a man passes by and says, 'Are you Attias?' I told him, 'Yes.' He says to me, 'Are you connected to the Rav, to the Yanuka?' I told him, 'Yes.' He says to me, 'I have to tell you something' - and there were tears in his eyes, literally, I'm not just saying it, tears in his eyes. He says to me, 'Listen, I had never heard of the Rav.

5:29 I didn't know, I hadn't heard anything. And one day someone sent me a shiur of his, a shiur of the Rav. He says to me, "Listen, there's some Rav here, listen" - because I had asked for some chizuk. I put on earphones, he says, 'he starts to speak - I'll tell you the truth, after about five minutes, six minutes, [unclear] completely, [unclear] completely, I'm just crying from his voice.' I'm not just saying this to you.

5:54 'I heard this voice, something in this voice shook my soul.' He says to me, 'And since then I'm a completely different Jew, completely.' Because what is da'as? Is da'as a great intellect? What is da'as? Da'as is not intellect, da'as is not wisdom. There is chochmah, wisdom, there is binah, understanding, but there is also da'as. Da'as, explains the Baal HaTanya, is a matter of bond and connection.

6:19 'And Adam knew Chavah.' That is a matter of da'as. To take da'as and connect it to the world, to people who have awakened. You can speak many weighty concepts, but this wakes you up, you are there, you belong there, it sets you alight, tomorrow you pray differently, tomorrow your world becomes different, that is da'as. And this is exactly what the Rav does for us.

6:48 To strengthen the holy public - Heaven forbid, I didn't come to strengthen anyone. I mean to say, in a moment we are receiving the Rav. And since Hashem granted me a little merit to [unclear], a little to [unclear], a little bit, a tiny bit, like a dog lapping from the sea, just a little, a small lick, so that we understand the reality, this holy reality, that we stand before such a man, such holiness, You know that Rabbi Yonah writes, 'Beware of the coals of the tzaddikim.'

7:20 He says, what does it mean? Know that fire can burn and fire can warm. That is to say, know that tzaddikim, when you come close to them, suddenly you say, 'Ah, he also eats, he also eats.' You came too close, you get burned. Because you look and you say, 'He sits, he sits, he sits, he talks with me, he talks with me. I was sure he couldn't talk with me at all. I was sure he was somewhere up there in Atzilus, and that's it, and every so often he gives me a [unclear], he looks at me.

7:48 No, he's here with me.' Our teacher says, 'Beware of the coals of the tzaddikim.' And I'll tell you, as much as I am near the Rav, I feel that I don't know who he is. I will never be able to truly come close to this figure. To a figure without end. Know that the Rav is found in hundreds of thousands of garments. Anyone who has been here with the Rav several times can say that he knows the Rav from several sides.

8:16 Why? What is it? Because, as we said, true da'as is not wisdom. It is not just another sharp pilpul. Believe me, the Rav can open his mouth, and at that moment the whole world stands in awe, its head in the heavens, literally. The highest heavens, the endlessness of the heavens. I told this here once, I want to tell it again.

8:44 Because truly it is a wonder. You know, there was - all of us here, we are like 'I dwell among my people', we are members of the household, we call the Rav 'the Yanuka'. What is 'Yanuka'? 'The Rav, the Yanuka.' 'Listen, he was young, so they called him the Yanuka.' So know that it is not exactly so. There was a very, very great tzaddik, whom I also merited to know, his name was Chacham Avraham Chai. I don't know if you've heard of him, some of you probably have.

9:15 I had a few very, very great stories with him, Chacham Avraham Chai. Chacham Avraham Chai was the student and friend of Rabbi De Ze'ev Leibovitz, who was among the very greatest of the hidden tzaddikim, at whose name tzaddikim trembled. Not here, but there was also [unclear] of Rabbi De Ze'ev Leibovitz. Chacham Avraham Chai would come, 19 years ago, to the Rav's shiurim in Holon, when the Rav was 15.

9:41 Chacham Avraham Chai, eighty years old, walking, hobbling along, going all the way to Holon to hear Torah teachings from the Rav. And one day Chacham Avraham Chai revealed this to a certain Jew and said to him, 'You know, there is a young Jew, 14 or 15 years old, all the light of the world is with him, in him is the matter of the Yanuka.'

10:12 Chacham Avraham Chai - whoever knows - would sometimes say words, and you, go figure it out, bring out a commentary, bring out an encyclopedia. And since then this took root, and that is what he is called. We have to believe it's not just some people - Hashem brought it about, somehow the word 'Yanuka' came out. It came from the holy mouth of Chacham Avraham Chai. Behind it there is another story, with some book the Rav searched for for many years.

10:37 But let us understand what is going on here behind this reality we are telling about. Something immense, great and wonderful stands here, from whose eyes nothing is hidden, nothing escapes his eyes. And these are things that we saw, all of us, the students. The students could tell stories here by the tens of thousands, by the tens of thousands. One day I'm sitting with the Rav, this was still at Sha'ar HaMelech, two years ago, in the middle there was a public reception of a few hours.

11:13 Again, so that with his eyes he could see and awaken all of us. But we always - you know, after all, we make sure the light is a bit dimmer, [unclear] the eyes, in reading and the other things. I'm walking with the Rav, I take him from the car. Yisrael Moshe, do you remember this story? I'm walking with Yisrael Moshe, Rabbi Yisrael Moshe Biton, I take him. I had turned off the light, I, I the small one, I turned off the light before I went down to bring the Rav.

11:45 I turned it off, I saw that everything was closed, everything ready, and [unclear] downstairs. Devoted students arranged things downstairs, but I checked that the light was off. I go down, I take the Rav - the Rav never asked the following question, never. He asked me, 'Rabbi Yaakov, is the light off?' I told him, 'Yes.' 'Are you sure?' 'Yes.' We walk a few more steps, someone asks the Rav for a blessing, kisses his hand, suddenly 'Rabbi Yaakov' - as if, it seemed to me as if he forgot. 'Rabbi Yaakov, can we go up? Is it ready upstairs?' I told him yes. He says to me, 'Is the light off?' I told him yes.

12:13 Now, something lit up in my head, yes? 'Okay, the Rav didn't notice.' The excuse of someone who lives inside the small, narrow pool. We - the Rav was silent - I go upstairs, we go in, broad daylight, all the lamps on, all the lights on. I immediately run to the switch, I press - it doesn't go off. Whoever knows, there is a light there with a spring button like that.

12:39 It's electric, it's not a light where you pull down the switch. I press, it doesn't go down. I run to the other side, [unclear]. For ten minutes the Rav sits like this, and waits for the light to go off - we can't manage to turn it off. Until they called my brothers the students - a key had to be brought. I don't know, there was some kind of fault there. They had to go to the electrical cabinet and turn it off from there, just so it would be dark there. It took me time to take it in, so I came to the Rav, and of course he was the most genuine in the world.

13:07 'Rav, excuse me for asking, did the Rav know that here -?' He says to me, 'Yaakov, why do you put yourself into such thoughts? I asked because [unclear] light.' He says, 'Okay, but why did he never ask me?' So he smiled, he tells me, 'Yaakov, [unclear] such stories, Yaakov, fine, [unclear].' But he never asked such a question. And I'll tell you even more: do you know how many times he also didn't ask any question, even though he did need to ask?

13:36 He is silent, in stillness. We must understand that this thing, that we spread this da'as in the world, we - we are the ones who merit. It is not a favor to the Rav, believe me, truly, it is clear to all of us. Just as the Rav was not known for so many years, he would be very happy to stay at exactly that same point.

14:07 Quiet, hidden. No one heard of him, [unclear] sayings of halachah and Torah [unclear]. But the Rav knows, if not I [unclear], there is a divine matter here. Let's put it this way. We — it seems to us: if only I were famous. If only the whole world would know me. And a person has to show self-sacrifice here for the sake of humility.

14:34 With the Rav it works exactly the opposite. The Rav sacrifices himself when they publicize him. For him that is self-sacrifice. Do you know how long it takes to bring the Rav out to be filmed? Why? The Rav knows what goes on around him. The Rav wants. Do you know what self-sacrifice it is for him? How much he has to conquer himself so that the whole world... That is self-sacrifice. For us it's the opposite. Self-sacrifice — no one will know you.

15:02 For the Rav it's a punishment. But he understands that this da'as needs to have legs, and you have merited that the Rav's legs, the legs of the da'as — these are the real legs. But one thing we need to know. Even where there are legs, you are one leg, you are another leg, you are another leg.

15:32 These legs, each one goes to a different place, each one has his own route, his own way. There is one who brings it all together. There is the... also among the legs, there is — just as there is the head of the head, there is the leg of the legs. Because also in the head, all the tzaddikim are a head, but among them too there is the head, the head of the heads. Among us too there is the leg of the legs, which unites all the legs together into one group, into one force, so that everyone goes on the same route, the same way, from south and from north.

16:06 And that is the beloved student of our teacher the Rav, shlita, who has put his life in his hands days and nights for years, with boundless self-sacrifice, Rabbi Yehudah Yisraeli. But he is the leg of the legs.

16:33 He is the one who takes all these legs and leads them with endless self-sacrifice, and you know [unclear], I don't need to tell you how much Rav Yehudah — and you should know, also behind the scenes, I don't know if he allows me to say — he has many times gone into debt because of these things, from his own private money. Because he knows: if I stop this da'as, there will be a claim against me, because they put me here to spread this thing, to shine this light.

17:04 Who gave you permission at all not to spread it? And Rabbi Yehudah takes everyone along with such self-sacrifice, and every single week how many phone calls I get — and I'm nothing there, I don't do anything. But even so, [unclear]. And this, and like this, and here that, and we need to put out, and we need to pull, and we need this, and here another thousand, and those thousand will come here, and the north and the south and the center, and who will come here — and in the middle of it, now, tell me, [unclear] He is busy right now, at these very moments, while on the move with me outside, with all these matters.

17:38 It's in his bones, it's in his veins, so that this da'as will be spread further. And you, holy congregation, with the help of Hashem, with the help of Hashem, blessed be He, may the Holy One, blessed be He, give you and us, all of us, strength to do valiantly, and from strength to strength you shall go, to add courage and da'as, and to spread this da'as everywhere in the world, to shine this light, to be the legs of this da'as, of this head.

18:07 And know that at that moment we become part of such Torah, because this we need to know. Not everyone has the same soul. Not everyone was born for the same role. There are those who are jealous of all kinds of people. One should have 'the envy of scholars' toward the Rav, but there is one envy that cannot be had. The Rav's role, no one here has. And your role, the Rav does not have. That is not the envy of scholars.

18:34 That is envy that you should be me and I should be you. But I want to be connected to this thing. You are given the way. He is he, and you are you. Connect, take the legs, connect the head to this da'as, and spread it everywhere in the world. Be strong and blessed. We welcome with blessing our teacher and Rebbe, the Gaon of Israel, the splendor of our strength, the Gaon Rabbi Shlomo Yehudah Be'eri, the Yanuka, shlita.

20:45 He says, 'We are guilty, we have betrayed, we have robbed' — the Rav is not guilty, did not betray and did not rob, our Rebbe [unclear], and with a Jew at the end of the world, with the tzaddik and with every Jew. This is a soul that knows how to feel all of us, this is his whole concern, the matter of the da'as. One who receives notes — he knows even before it is written in the note; if not, he should not receive kvitlach. The Rav did not say this about himself, but I am only saying that the Rav receives kvitlach.

22:51 So consequently we need to know that we are connected to this da'as. Fortunate are we, fortunate are we that we merited, and how beautiful is our inheritance, that we merited to be part of the holy nation and of the portion of the Torah and this wondrous da'as. So let us all sit together and hear some holy words from our teacher and Rebbe, shlita. - [unclear] Blessed are you to Hashem, Maker of heaven and earth.

23:24 May you have all the good bounty. We haven't seen each other for a long time because of all the ordeals, what is passing over you, the Jewish people, and things are sealed and hidden, and there is no one to explain them.

23:55 There is a level at which we learn the holy Torah — the revelation of the Torah: when we learn the holy Torah, the Torah reveals itself to us, to each one according to his portion and his will, and what he wants to practice and to receive from the holy Torah.

24:22 The more a person wants Hashem, blessed be He, the more a person wants to strive and to long and to yearn for Hashem, blessed be He, so he will attain more. When the world says, 'what are tzaddikim', everyone thinks tzaddikim are heavenly souls and tzaddikim — that is not what is meant.

24:56 Tzaddikim comes from the word tzedek, righteousness, they are souls that strive for the absolute truth. Nothing of the world's falsehood interests them. They know how to look at everything in depth, and to search and discover what is His will and His wisdom, blessed be He, and how to walk after Hashem, blessed be He.

25:27 Rabbi Shlomo of Karlin writes in the book [unclear], also [unclear], in Parshas Shelach Lecha — he also writes this: that if a person wants to know his place in Gan Eden — Rabbi Shlomo of Karlin explains that a person will be given in the Upper Gan Eden whatever he used to love of the matters of this world: if he used to love the skies, beautiful views of deserts, if he used to love to walk to the great sea, if he loves trees and orchards, wonderful beds of spices, so too his Gan Eden will look.

26:03 And how will his Gehinnom look? From all that he feared and suffered, and so on — And [unclear] explains that if a person wants to know his place in Gan Eden, he needs to see whether he has pleasure from his spiritual life, whether he has pleasure and longing from closeness to Hashem, blessed be He.

26:29 And here, in fact, the service of Hashem, blessed be He, begins with us. I don't know whether we can understand the situation we have reached, this downfall, the place down, down, down, down — 'and she has come down astonishingly, she has no comforter.' We have reached a situation where to speak about Hashem, blessed be He, and to explain, to come close to Him or to know Him, or to try to see and contemplate — when you look at the whole world and see how the whole world is gripped by all kinds of things — and coming close to Hashem is the easiest thing.

27:15 But because it is the easiest thing, it is the hardest thing there is in the world. That's what I always say. Coming close to Hashem, blessed be He, is the easiest thing there is. But because it is the easiest thing there is, it is the hardest thing in the world. And this situation, in this contemplation, has brought about a culture of opinions, where each one gets up and says, 'The truth is with me, and I know the way of Hashem,' and the other says, 'The truth is with me and I know the way of Hashem.'

27:52 And everyone tries to speak in His name, blessed be He, and the whole world is full of voices, of disputes, of talk, of contradictions that contradict this one and this opinion, the whole entire world. Today, in the whole world, a great noise of disputes is heard, everything is dispute. And when you go in to learn the holy Torah, within the Torah too you see disputes.

28:20 Abaye and Rava, and disputes, and the Rishonim, and the Bach and the Taz, and they all differ, all the way down the unfolding of the halachah. And a person searches and looks, seeking the place where there is quiet, where there is a still, small voice; he wants to hear what he must do in this world.

28:45 Because whenever he comes to draw close to Hashem, blessed be He, he hears so many opinions, and here is our test in this world. Do we go backwards, or do we push through among all these things in order to come close to Hashem, blessed be He? Because this is the nature of this world, you should know. Everything a person goes through in the world, in all the ordeals, all this life is a preparation for the encounter, the greatest one, with Hashem, blessed be He.

29:26 And there is a possibility: either a person will go through whatever he goes through in this world and meet Hashem, blessed be He, above, or a person will go through whatever he goes through in this world and will meet — that suddenly the Master will come to His sanctuary, and it will be here. And when we ask for the geulah, and when we ask for Mashiach and the Beis HaMikdash, all these heavenly concepts we ask for in simple words: Master of the world, reveal Yourself in the world, and You shall reign — You, Hashem, alone — and reign over the whole entire world in Your glory.

30:08 And we say all the words and the prayers, and the Rosh Hashanah prayer, and the Yom Kippur prayer, all of them with awe, with fear, with dread. And when a person looks and contemplates, and he understands that he may never stop, never take his mind off Hashem, blessed be He, even though he sees that he prays and is not answered, and he sees that he draws close and he only grows distant, and he sees that Hashem, blessed be He, does not answer him from Heaven, and it seems to him as if he is being pushed away from Above, Heaven forbid, and so many difficulties and so many ordeals pass over him, and he can't find himself, and he doesn't know where to turn his mind — right, left — and how to [unclear].

30:59 He doesn't know what to do in order to [unclear] Hashem, blessed be He, and what to do, and what to read, and how to pray, and what to pray, so that there will be salvation from Him, blessed be He. And suddenly he tries, hopes for good, and behold — terror; suddenly even more sorrow, even more pain, even more stumbling. He tries to lift his head out of the water, and more raging waters come, and even more desires and ordeals are revealed in him, and he searches for his match, he searches for his livelihood, he searches for all kinds of things — a person for his healing, for everything he needs in the world, for all kinds of ordeals that come upon him.

31:39 He doesn't find. And suddenly, in a short time, in a brief moment, truly in a brief and simple moment, suddenly a light breaks through, so that it seems to him that now he can breathe, and behold, he sees that things are beginning to shine, and once again he goes and grows distant, and distant, and distant, and so again and again he goes and comes back.

32:12 All these things we said, it is similar to the exile of the Jewish people. But there is one thing, there is one thing that, if we contemplate it, we will be able to understand that there is a revelation in it, like Moshe at the burning bush.

32:42 If you look carefully, when we look at how Moshe was a shepherd, Hashem, blessed be He, revealed Himself to him in the burning bush. Moshe goes to a place where he sees something that is above nature, he sees a burning bush, he sees thorns, something that symbolizes the pain, something that symbolizes the sorrow of the Jewish people, the pain of the Jewish people, the brokenness of the Jewish people, the exiles of the Jewish people.

33:19 And inside this bush Moshe speaks with Hashem, and Hashem, blessed be He, shows him that He [unclear]. 'And their cry went up to G-d.' This cry went up on high, to the hidden treasuries above, before Hashem, blessed be He, and He sent them Moshe Rabbeinu. But the thing that separates us from this revelation is distraction of the mind. That is why Mashiach comes through distraction of the mind.

33:46 Distraction of the mind is that we keep thinking that the salvation comes and goes. We keep searching for the salvation that we want, that we think of, but we don't connect to the state of seeking Hashem in the place where we are. 'And from there you will seek Hashem your G-d, and you will find.' And one must understand that at that time, on that day, at that moment that a person is in a state of smallness of mind and he discovers Hashem, blessed be He, in his place, then at that moment such a light is made that shines in all the worlds, and this light is the same light that reveals G-dliness in the world.

34:34 You know that this war that there is in the world — just as there is a war below, we know there is a war above. If there is a war above, then there is also a war below, and this is a war between the princes. They are in such a truly lowest level, in such hiding of the Face, the world can't understand it at all — that we should simply have cried out from one end of the world to the other: Enough hiding of the Face, enough disputes, enough, enough of all the lies, enough of all the madness.

35:15 We want truth, we want one da'as, we want Hashem, blessed be He. We should have felt it, we should have cried it out, we should have sensed it. But a person goes through so many ordeals that he doesn't feel he can lift his head out of the water at all; he doesn't manage to examine himself and doesn't know what to do and doesn't know how to go.

35:45 And all the time this is what we sit and think about, and suddenly a person gets a spark of just one thing that can help him. That is this time, that is the da'as. The da'as is the only thing that can still get through this world in peace.

36:14 To get through this world in peace without da'as is impossible. And da'as is knowing how, in what manner, in which way, and with which thought, and which wisdom, and what are the counsels, and what are the insights, and what are the contemplations, and what one must do in order to come close to Hashem, blessed be He.

36:48 For so many years, so much we toiled and labored for all these precious stones and pearls that you have, that you merit to take them and [unclear] them and set them in all kinds of wonderful crowns. This work that you do is beyond measure — that a Jew sits and he so feels the pain and everything he is going through, and suddenly he is exposed to precious stones and pearls, and he sees a little of the holy [unclear].

37:31 He sees from this da'as and contemplates it, and he thinks about everything written there, and he comes close to Hashem, blessed be He, through this. Just one, just one who merits this. I'm not talking at all about everyone who brings merit to the many in general — that is bringing merit to the many; we are talking about merit for one.

38:00 The mind — has nothing that can grasp and fathom this merit and this greatness, how much it gives strength and hope, and this is what can bring a person out of all the pits and all the crises. As we said before, a person prays and is not answered, prays again and again and it is hard for him, he goes through all kinds of ordeals.

38:37 But if he would connect what he is going through to knowledge, he would know the way of Hashem. All the Sages, all the Tanna'im, all the holy ones, all the tzaddikim we have had in every generation, had knowledge of the Torah. Knowledge of the Torah means knowing what Hashem, blessed be He, wants from me, what I need to do in this world.

39:04 And if a person sometimes does not know the Torah, he must at least shed its light, he must bring it close, he must spread it. As it is written in Tractate Avos, chapter 5, mishnah 18, about Moshe Rabbeinu, that he was meritorious, and the Jewish people merited — and he brought merit to the many, that Moshe Rabbeinu was also meritorious, and he also brought merit to the many, he also brought merit to the Jewish people.

39:33 But one must contemplate this mishnah and explain and interpret what it means that he was meritorious. After all, we know that Moshe Rabbeinu merited so many things, so many virtues, and also that he brought merit, that the Holy One, blessed be He, [unclear] the merit for the Jewish people, and Moshe Rabbeinu brought merit to us, of course. But what is this merit about?

39:59 What is in these merits? Why do we need merit so much? It brings a person to cleanness, and this cleanness separates him from all the opinions and from all the raging waters of the world. There are kinds of water that one sees in the world — water. There is murky water. There is water fit for a dog to drink, there is water not fit for a dog to drink, and [unclear] for the purification of a metzora.

40:30 A person impure from the dead, who became impure, he needs to become pure, a person with tzara'as, who needs to purify himself — then they take living water. Now, they want to take living water. If there is water with which work was done, it is disqualified. There are all kinds of water in the world. There is murky water, dirty water, white water, water in which all kinds of colors and appearances have changed. And the water — there is living water, flowing from Lebanon.

40:59 living water, pure, clean and clear, for the more one toils in Torah and thinks about Hashem, blessed be He, and cleaves to Him more, the more one grasps His will and His wisdom. And those Sages and tzaddikim who grasped with fineness, truly with greater fineness, the will of Hashem, they merited that the Torah revealed through them is living water.

41:25 It is such clean purity, every single word has the power to light up, to make the souls shine and sparkle, and to light them up toward Hashem, blessed be He. And when a person reveals Torah and spreads the Torah — the Chesed L'Avraham writes about this, and in Avos d'Rabbi Nasan, chapter 40, it is written about this that a person who brings merit to the many, no sin is brought about through him, so the Chesed L'Avraham explains that Hashem, blessed be He, desires and loves the one who brings merit to the many.

42:03 Because the merit — when you bring merit to the many, you are not only — when you reveal the light of Hashem, you bring him to knowledge. And all this knowledge, and all he will go through, and all he will know, you will have the merit, you will have the strength to get out of the straits when you are there, when you are in straits and you have difficulty, that you will be able to get out of it easily, because thanks to you there was someone who had almost reached that place, and through the knowledge you revealed in him, and you gave him your knowledge, and you revealed in him the knowledge of Hashem and lit for him the light to get out of the darkness, one must know that the only way and the only solution

42:47 when a person wants to turn around completely and be saved and come out to a great light, despite all the ordeals he goes through, and as I explained, that he prays and is answered and almost, and so on, is only and exclusively through the holy Torah, and within the holy Torah, it is learning Torah lishmah, for its own sake, and within learning Torah lishmah, it is to search and seek the will and wisdom of Hashem, blessed be He.

43:14 And this is the only way and the only knowledge by which a person can receive and shed light on the Torah of Hashem, and without this it is impossible to shed light on the Torah of Hashem, for however much more knowledge a person has to serve Hashem, and to contemplate and think and look, and to fear the glorious and awesome Name and be afraid of Him, blessed be He, and to seek Hashem, blessed be He, and pray to Him and ask — however much he prays, however much he pleads, however much he asks, it is not like when he knows the knowledge of Hashem, so that he knows exactly how to get out of every situation, that he knows how to get out of every situation, and that is only through the holy Torah.

43:50 Therefore one must hold on with all one's strength to the holy Torah, to the knowledge of Hashem, to search and seek after His will and wisdom, blessed be He. You know that many times I wanted so very much to speak with each one. I always want to speak with you, and it is not always possible, it does not always work out, with each and every one, but I pray for everyone.

44:22 I remember everyone and pray for everyone and worry, as I speak to Hashem, blessed be He, in my heart, before Hashem, about all the ordeals, about all the things I hear, and especially at that time when I have the private communion on Friday night, at Kiddush, at that time of Kiddush, of 'And the heavens and the earth were completed.'

44:52 The time of Vayechulu, which holds very, very awesome things, and I have everyone in mind and pray for everyone. And I can only say that we can speak through the writings. You can look into all these writings, all these holy writings that are written every single week.

45:22 Within every piece of writing, paragraph and essay, if you look carefully, all these things that were already said many, many years ago, one can find oneself inside them and look for the way how to get out. It is a road map that can light up everyone. One can turn around completely, one can reach the way where light dwells.

45:50 I also bless all the Torah scholars, all the holy students, and everyone, all of you, all the [unclear] and the distributors [unclear], who reveal the kingship of Hashem, beyond measure — I cannot estimate in my mind the merit and the greatness you have, all these gifts that you bring about in the world, and you crown Hashem, blessed be He, as King.

46:22 Especially when you think how many unfortunate people, how many hardships, how many sufferers, how many sick people and how many troubles there are among the Jewish people, and that you take holy and pure knowledge, true, pure and clean knowledge — and it is important that you learn it, it is important that you make it your business and learn it and speak of it and think of it and draw from it all the advice and the knowledge of how to come close to Hashem, blessed be He.

46:55 You see that we are in exile, and beyond the fact that we get up, we get up from here and go and carry on, and another day passes and another day, but a war exists until Mashiach comes. The real war is the war of the Samech-Mem against the Jewish people, the war to make the Torah forgotten, the war is to make the way of Hashem forgotten, the war is to make true tzaddikim forgotten.

47:30 What the Samech-Mem wants, that one, the Angel of Death, for he knows that only when people come close to true tzaddikim, and only when true knowledge is revealed in the world, he will no longer have anything to do in this world. And this is his main endeavor, and so one must always pray to Hashem that He grant us true knowledge, the right path, to shed its light.

47:57 The true heroism and the true war is to spread and reveal G-dliness in the whole world, to the point that a person spreads G-dliness and reveals G-dliness, that he walks — wherever he walks, the trees you see — 'the trees of the forest will sing' — they see his face, the birds, the animals, they see his face, and they rejoice in him and they sing — an image of G-d who reveals G-dliness.

48:29 These are 'mighty in strength, who do His word, hearkening to the voice of His word.' This is strength and this is power and this is a very, very, very great merit. Spread and reveal G-dliness, so that people know how to truly come close to Hashem and to lend an ear to all the things I wrote here. All these holy things — that they be a help and a support and a benefit, and all kinds of influences of teachings and for many teachings, and all kinds of teachings and all kinds of influences there are in the world.

49:06 You know, in Tractate Megillah, page 26, side b, there the Sages teach that the law of burying a Torah scroll — when they would bury a Torah scroll, they would put them in a vessel, of course, so that it could last for many days, so that it would not wear out. They would place it beside a Torah scholar; there they would bury it, they take the Torah scroll.

49:33 And one must think about this — I once had a new insight, I thought about it. After all, there is also a beautiful letter, there is also the responsum of the Divrei Chaim of Sanz who writes about this, there are many more [unclear], Rabbi Yosef Chaim says that at the Resurrection of the Dead, all the Torah scrolls that were buried will also rise, at the Resurrection of the Dead, together with the dead.

49:58 So the Torah scrolls will also rise. So there will also be Simchas Torah at the Resurrection of the Dead, it will be joyful, the Resurrection of the Dead will come soon with Simchas Torah, and it will be joyful. But the thought one can think: that if you put a Torah in a place where no one will touch it, true, the scroll is invalid and now it must be placed somewhere it is preserved, it will be inside the earth so that it does not wear out, so it can last as long as possible — but why?

50:40 After all, it has no use anyway and no one reads from it, and it is invalid, and it is also not in a place where it can be touched. So what is the point that the scroll is preserved even in a place where it cannot be used? So one can think and explain that this is exactly the same thing as the revelation of G-dliness. Even though we do not manage to learn everything or reveal everything, still, the Torah must be preserved.

51:11 The very fact that it exists, the very fact that something small exists, that the writing exists in the world, there is a place that reveals G-dliness. What is a Torah scroll? A Torah scroll is the revelation of His will and wisdom, blessed be He. And what is a Torah scholar, who is greater than the Torah scroll? What is special about him? That he fulfills His will and wisdom, blessed be He, and through the Torah he can know His will and wisdom, blessed be He, and draw them down into the world.

51:43 And our whole purpose in this world is to engrave and engrave in every corner and every place His will and wisdom, blessed be He, so that they never despair of the redemption, so that they wait and seek and be people of truth. You know that to be truthful, to be a hero, is when a person is completely clean of all the falsehood of the world, of all the false charm of the world, of all the movements of falsehood in the world. To be truthful, and truly to shine the light of Hashem, and truly to reveal G-dliness, and to search for the true throne, the throne of the King, to search for the true crown, the crown of the King — and this is what should pain us day after day, night after night, at Tikkun Chatzos.

52:36 This is the thought: that everything a person tries to settle in his mind in this world should be only how to build the house of the King, the Beis HaMikdash, the light of Hashem. For all the reality in the world, and all the wars, and all the great noise, and all the fighting in the world, and the battles, and disputes and hatred and riots and troubles and all the ordeals in the world — if the created beings do not take in and do not contemplate the supreme will of the One who created this world, and do not search for Him, and do not seek Him, and do not search and know how to serve Him, how to seek Him, how one serves Him, who He is, how I come to know Him, then it will not end.

53:28 For all the ordeals you see are in order to try, perhaps, perhaps they will wake up and return to Hashem, blessed be He. But when we always say 'return to Hashem, return to the Torah,' it is not that you say to a person, 'Here, repent, repent.' You need to know, within the Torah, how you come close to the Torah and to Hashem, and to learn the Torah truly, with purity and with cleanness, and to straighten out all this crookedness that is in the heart, so that we will be upright and truly pure.

54:04 We stand before the One who spoke and the world came into being. We stand before a great G-d, [unclear]. What do we have in this world if not to engrave and reveal G-dliness and to be heroes who reveal the kingship of Hashem, blessed be He, [unclear]. And therefore the importance of also learning it, and keeping it, and looking and contemplating — it is just a little, it is not a lot.

54:28 It is a little to learn it, it does not take much time. And to contemplate and look at each thing — and it is all concise, and gathered from each and every thing. And you will be able to contemplate and reveal the light of Hashem, blessed be He. And may it be His will that this be a help and a benefit for us and for revealing the kingship of Hashem, blessed be He. Amen. May Hashem, blessed be He, bestow miracles and wonders upon you.

54:56 Amen. May you have all the good influences. I think that I, small and lowly, do not need to bless you for all your deeds and all the strength you put in. [unclear] Rabbi Yehuda, all that you do, and you feel the pain — thank you, thank you — [unclear], and he is a man of valor and a Torah scholar, and G-d-fearing, and truly pained over the way of Hashem and over the kingship of Hashem. And each and every one of you, you are truly a precious stone and a pearl, and there are no words at all to describe and estimate the greatness of each and every one of you.

55:36 And the description, the most — what I gave you, just a little to make it easier on the ear and to explain — this is your strength, so that you remember. Rabbi Shlomo of Karlin says that in the Time to Come the trees will receive a reward because they walked through the trees to a true tzaddik. And the Imrei Kadosh of Strelisk, his student — he was his great student, he was one of his greatest students — also the student Rav Mordechai of Lechovitch, who was also one of the great students.

56:12 He said that revealing the way of Hashem, revealing the knowledge of Hashem, is the thing by which we rectify all the chambers of the soul. Revealing the way of Hashem, revealing the light of Hashem in the world, is rectifying all the chambers of the soul, down to the smallest places that can be rectified. And all this only through devotion, done truly, caring about it and thinking about it.

56:43 And I always think, and I say, in everything that... everyone has many ordeals. I tell you, everyone goes through ordeals, and I too need many salvations, and I pray to Hashem, blessed be He, also for healing, and for matters. And of course I worry about everyone and everything, and I am always thinking, and trying — in my heart so much pain, so much — and I try to solve a great many problems, and I do not always manage to solve everything for everyone, and I try, and people cannot understand the...

57:23 Sometimes I say: judge me favorably, because people cannot always imagine that I am dealing with so many things, very, very many things that are not simple, these are very, very, very important decisions of life and death, and so many important things, and I pray, and I am always in prayer, and I always have my eyes toward Heaven, and I never move or take my mind off Hashem, blessed be He, always, to seek His will all the time — this is the only thing I hold on to, and I constantly long for Him and think about Him, blessed be He, and yearn for Him, blessed be He, and do not take my mind off, and all the time — and this is how I learn the Torah, and this is how I learn everything, in order to come closer to Hashem, blessed be He,

58:14 and to reveal even more how to engrave His will, blessed be He, in the world, so that people know how to come close to Him. Because when you think about it, when you leave the world, and a person is no longer in the world, and what is the world left standing on, what do we leave behind in the world — I always think, I always need to always engrave as much as possible, to engrave as much as possible the revelation of Hashem's kingship in the world, to reveal the kingship of Hashem, to reveal the light of Hashem — this is my role, this is what I came to the world for.

58:49 Hashem, blessed be He, [unclear] a soul, its role is to serve Him, to reveal His kingship, to do, to learn Torah, mitzvah, and to engrave the will of Hashem, and not to be [unclear] and all the [unclear] and materialism of this world, to reveal G-dliness. I am always thinking: perhaps I am not revealing G-dliness enough, and I need to reveal more and more, and the thought all the time is how to end the exile, and what to do to reveal the King even more, His crown and His throne.

59:21 And I pray for this, and everything I try to engrave, drop by drop — fortunate are you, that you help and assist in engraving the image of the King's likeness in this world. May Hashem, blessed be He, save you, and you have a very, very great and awesome merit for all the spreading of G-dliness, to reveal and crown the Holy One, blessed be He, and His kingship.

59:47 May His redemption sprout forth and may He bring His Mashiach near. Amen. Thank you. May Hashem, blessed be He, hear you. Thank you. I say to them, gentlemen, I ask that whoever has a question [unclear].