The Yanuka Rav Shlomo Yehuda-איך לזכות לשמחה אמיתית - שו＂ת מחזק עם הגאון הינוקא במוצאי יו＂ט ראשון של פסח

3:13 And therefore one must be very, very careful in saying them and be exact with every single letter when he prays, and he counts them and prays. Because if a person does not concentrate and does not pronounce the letters correctly, then apparently the prayer is not accepted. One needs to be careful with all the letters, to make separations and be exact.

3:43 As much as a person can, to manage, will manage, a little, that's it. The most important thing is that a person should always make a condition the declaration and statement of intent of Rabbeinu Yosef Chaim. Every day one can say this, when a person states his intention, all that he wants to pray in the time of his prayer, and that will already be of benefit. That is enough. To read fast, it is not a matter of reading fast or reading slowly. The main thing is to read with intention and to pray from the depths of the heart.

4:15 One needs to bring out the words, separating the words, really. To make sure that it will be so. That there should be no swallowing of letters or things like that, because then, in effect, what happens is that a person reduces from the abundance. Look in the Zohar, and actually at page 159, Rabbi Shimon writes a drasha about this. That is something else.

4:41 When a person does not know how to pronounce the letters correctly, then the Holy One, blessed be He, rejoices in him. Then it is not terrible, but [unclear] It depends. First of all, he may not intend that he is lifting it in order to acquire it. make a condition that he is not lifting the chametz in order not to acquire it.

5:07 and that he should burn it, destroy it, and that's it. Only that he should be careful that he does not touch it. They are not strict about this. There are poskim who say yes, they are strict about robbing a non-Jew, but they say that according to Rav Elyashiv and many poskim if the [unclear] see that there is no robbery of a non-Jew in this, since it is not actual robbery, he is not strict about it, then there is no problem in it. Just be careful not to lift it. If he found it, not to lift it, so that he should not intend to acquire it, as if through lifting.

5:33 And that's it. Not to lift, not to touch it, even on the [unclear] - How does one rise in fear of Heaven? - Regarding rising in fear of Heaven, Look, to rise in fear of Heaven, a very, very important thing, that one who wants to rise in fear of Heaven, first of all, fear of Heaven is the most important thing.

6:07 Many times people who want to get close to Hashem, they want to grasp, 'you grasped a lot or you did not grasp,' but true fear of Heaven, to reach it is from love of Hashem, blessed be He. If you love Hashem and you reach a level that you are in love with Him, the fear toward Him will be much healthier, much more correct, much better.

6:32 Therefore the Alter Rebbe explains this also in the Tanya, which is called 'trein gadfin', which means wings, one wing of love and one wing of fear. Because we want to get close to Hashem, to feel that we love Him, and it is not enough for us to be only when we, Hashem does not want that we should not love Him. We [unclear] a hand in the reading of the Shema, 'And you shall love Hashem your G-d with all your heart and with all your soul and with all your might.'

6:59 And on one hand we also see another thing; I once said this like this, by way of a witty remark, that one can see this, that it was taught, Rabbi Meir says, 'What does Hashem your G-d ask of you?' except to fear Hashem? So I said, in Tractate Menachos, page 43, side b, the Gemara says, 'Do not read "mah" (what), but "meah" (one hundred).' That is to say, Exactly. So that is to say, even when He wants us to fear Him, He wants us to eat and drink a lot. That is to say, you understand? Even when we fear Him, He wants.

7:26 But Ashlei Kadosh, I also saw in the name of Rav Shlomo Zalman Auerbach, says a novel idea, that also in Yesod VeShoresh HaAvodah, also Rabbi [unclear] of Koidanov and [unclear] and also Ashlei Kadosh, that a person who says a hundred blessings every day and is not careful in mentioning the great Name of Hashem, blessed be He, then not only does this not count for him toward the hundred blessings, he will give an accounting for it, Heaven forbid. Therefore one must be careful when mentioning the Name of Hashem that it should be with fear and trembling and [unclear], as the Tosafos learned in Shevuos page 39 and in Nedarim page 7.

7:58 This is twice, on the prohibition of mentioning the Name of Hashem in vain, Heaven forbid. Many times people are not careful and say it like this, they recite and are not careful about it, and it is very, very dangerous. So therefore one must say a hundred blessings, but with awareness, not to swallow a hundred blessings and to bless every moment on things without paying attention, because it is true that you want to increase in a hundred blessings, but it could be that, Heaven forbid, you are found spoiling and not fixing. - What tzaddik?

8:23 - Is it true that there are people who have, who can [unclear] of tzaddikim, that there is some spiritual connection between him and the tzaddik, who is a tzaddik who departed (nistar) four years ago, and there he can act for salvation much more [unclear] Is there such a thing, and how can a person know Good, there is an answer by Rabbeinu, the Minchas Elazar of Munkatch, in part 4 of Munkatch. Have you heard of him?

8:53 Munkatch. The Minchas Elazar of Munkatch is one of the holy geonim, the grandson of Rabbi Tzvi Elimelech of Dinov. And the Minchas Elazar writes something very beautiful, that anyone who has the name of a tzaddik that he is named after him. One Yitzchak, one David, one Moshe, one Yosef. That tzaddik will help him when he connects to him, if he goes to his grave, connects to him, learns from his Torah and he will need something from him, the merit of that tzaddik will protect him, so he says.

9:29 He will help him with connection and clinging to him, it will help him very much because he is from his root, if you are named after him. Especially when the parents had intent at the bris on him, or said, as it were, like on Binyamin, In principle, if the parents intended after some grandfather, then in principle they intended the grandfather. There is Rav Pesaya, in Ruchos Mesapros, he writes this himself, that in the beginning there, in Ruchos Mesapros, he writes that he once saw at a bris that they called after the name of a grandfather, how he really saw how his spirit came and settled on the child. Even though he was called by the name of a great person, but it is not the same name. That is to say, even if there is a grandfather who is called Moshe but he is not G-d-fearing and you call him Moshe after the grandfather

10:13 then you cause the grandfather to take hold in the grandson and that is dangerous. Therefore what one needs to do is to intend to be called after Moshe Rabbeinu or after all the tzaddikim who were called Moshe. And one who was already called after a grandfather who passed away at a young age, or after some uncle who died in an accident, or after no one, then he need not be anxious. Do a simple thing, go up to the Torah and make a Mi Sheberach, [unclear] that name of the person, they call him David and he is named after Grandfather David.

10:44 Grandfather David passed away at a young age. Now he is afraid, he heard that this is not good. True, it is not good, and even if this David, that same David, was not G-d-fearing, then it could be that according to Rav Pesaya his spirit clothed itself in him because he is named after him and he did not intend after King David, so do not be anxious, he simply goes up to the Torah, makes a Mi Sheberach after King David, and he says, I am called David after King David.

11:10 He says it with his own mouth that his name is David after King David, and then he disconnects this from the grandfather or the uncle or whoever it is, and from then on it will no longer harm him and he need not fear at all. - For every Moshe, or specifically the Moshe he is named after? - For every Moshe. If now there is Rabbi Moshe of Kobrin, author of [unclear] Moshe, Rabbi Moshe Yisraeli, the Rema, all the Rabbi Moshe Cordovero, or all the Rabbi Moshes, if you are connected to one of them, it will help. But if you have the name of a tzaddik and you connect to him, the Minchas Elazar says that this is a very, very, very great thing to draw to you his spark, because you are named after him.

11:54 It can help very much. - [unclear] Since prophecy ceased, [unclear] We are in such a generation, I think you do not notice also within it, but it is a generation of upheavals.

12:21 These are things our forefathers did not see; at most they saw only one war or something like that [unclear], we, the coronavirus, and in this eclipse of the luminaries that was on Simchas Torah, suddenly the Iranians and such a great miracle. 'Incline your ear and hear the words of the wise' - how does the Rabbi explain this period? What do we need to learn? - Look, I think that we really need to get close to Hashem, blessed be He, and I will tell you something.

13:04 There is a very great falsehood in the world, yes? All the world that you see, we are today in all this world, a falsehood. All that people conduct themselves and the whole world and all the noise in the world, all of it is not truth. And to hear the voice of Hashem, blessed be He, truly a pure, true voice, what Hashem, blessed be He, wants from us, to teach us, it must be the will of Hashem, blessed be He, the supreme will of Hashem.

13:32 And when we really look to understand what Hashem, blessed be He, wants from us, then first of all we must know, that in particular what benefits a person the most is closeness to Hashem, because we are too much among people. And in Shaar HaAhavah of Reishis Chochmah, chapter 3, it is written there, he writes that a person cannot merit to acquire the trait and the closeness of Hashem, and this, that he is in the company of many people, only when he secludes himself and separates himself, that a person should be alone.

14:07 What happens, we are with many people, with many people. Everyone is mixed among people, people at work, people at games, people in all kinds of places, and a feeling comes that as if when everyone is together, then everyone knows what is truth and everyone knows what is falsehood, and the opinion of the Holy One, blessed be He, inclines after [unclear]. All the world explains this. But if a person secludes himself and isolates himself from people in order to attain prophecy or a level of being truly what Hashem wants from him, he will hear a completely different voice.

14:43 Therefore prophecy did not rest on one voice. He had to seclude himself, he had to separate himself in order that prophecy would rest on him. Every prophet had to separate himself. Therefore Yonah, he fled. He did not want to receive prophecy because he was afraid, also when he comes to give a merit to the Jewish people. This is also the reason he fled. But true prophecy can rest on a person when he seeks the will of Hashem to hear it. And if they ask me, I always think every Jew should have some moment in the day, a few moments, that he secludes himself and lifts his eyes to the heavens and looks at the heavens to ask himself if he is truly, truly, truly called Rabbi Shimon says in the Zohar, Parashas Korach, page [unclear], side a,

15:32 'Marei d'chushbana', these are those people who before they go to sleep every day, make a spiritual accounting of all that passes over them, of all that they did all day. So I always say, a person should always think about everything, that he goes and secludes himself every day, to look to the heavens and ask, am I true with Hashem? Did I pray properly today before Hashem? Did I today fulfill the mitzvah for the honor of Hashem?

15:56 Is what I did truly, truly for His honor, blessed be He? When a person always guides himself, the will, it is as the Rabbi said, to try to feel the prophecy, to try to feel that I too can now prophesy, and I need to seclude myself and feel this prophecy. But in order to truly understand this, it is impossible today in all the commotion and the crowds of today to try to understand what Hashem wants from us.

16:21 I will tell you, one can say, listen, one more Shabbos and one more tefillin, we know, but that however much we do, we still will not fulfill our obligation. We need to keep all the Torah, that will not help. But what one can do, which is what will give a person the most fear of Heaven, is that a person should stand every day before Hashem, toward the heavens, look to the heavens, look at the heavens and check, look at Hashem, Master of the world, and think how he really is toward Heaven.

16:51 This is a thing, I think, that is very close to something he will be able to understand well, what he needs to do in this world, because without this it is impossible. We hear so many voices, and so much noise in the world that we never manage to reach the right way. It is hard, hard to reach. The whole world is noise and storm, and to tell them to fulfill one more mitzvah and one more thing that they cannot grasp, is not like telling a person, run to Hashem, blessed be He.

17:23 Run to Hashem, run to Hashem, blessed be He. Therefore the Jewish people, when they were in Egypt and Moshe Rabbeinu arrives, like now, when was this? On the 14th of Nissan. Moshe Rabbeinu goes and suddenly sees the bush burning and he sees a bush burning in fire, what was before this? Moshe Rabbeinu was walking and was tending the flock of Yisro, his father-in-law, and he suddenly sees some mountain, which was Mount Sinai, and he sees many, many birds standing on this mountain above, [unclear] and then he saw a very astonishing thing, he saw a bush that is very thorny, burning in fire, and the bush was not consumed.

18:07 And then his body begins, the [unclear], the filth of the serpent. The Holy One, blessed be He, removed from him this filth, from his body in effect, and he received a body from the Heichal of the Sapphire Brick of the World of Beriah. The Arizal says, this is the secret of the Tree of Knowledge, of the World of Atzilus. This is the body most holy there is. A clean body, completely clean, of all the pains of this world. He is not connected to this world at all. His body was completely clean, and then the Holy One, blessed be He, spoke with Moshe Rabbeinu.

18:32 And from that day we have a whole year until the redemption that is in the exodus from Egypt. And the Jewish people go out with a mighty hand from that same time in one moment, simply, easily. But we needed to remember a very simple thing, that Moshe Rabbeinu comes to the Jewish people who are in Egypt, and the Jewish people are there and look and say to Moshe Rabbeinu that the time has come to leave.

18:59 And we did not come here to stay. They look and they say, where did he come from? What is this thing? Where do we have to go? We do not know that Egypt is closed and locked. For the Egyptians were steeped in lewdness. And they had, in all the gates that Egypt encircled them there was the image, the form of all the animals. Yochanei and Mamre, Yannes and Yambres they are called, yes? And in Menachos, page [unclear], the Gemara says, [unclear] Yochanei and Mamre said, 'To Moshe, straw you are bringing in,' you come to bring us into a place where everyone is sorcery, you come to try to teach us, we know all the wisdom of sorcery.

19:34 Yannes and Yambres, the [unclear] there, this is what the Zohar says and what the Gemara says, a difference between them, between their names. And when Moshe Rabbeinu arrives in effect, he understands that he is standing before the unknown. Because it is impossible, it is a superpower, Egypt was the greatest superpower in the world, it is impossible to leave it. And they were the most expert in the world in the wisdom of sorcery. And why? Because just as by us, thank G-d, there is holiness and purity, that we rise and become sanctified and are aroused, then we attain insights?

20:04 so it is with impurity. Those who are sinners and criminals and murderers and slaughterers of children, bathing in their blood, and do all the injustices and take pride and all these evils that they do, they also receive, like Bilaam, who knows the knowledge of the Most High. the more one goes toward impurity, there too of course they have their powers and their attainments, but they are impure, they are truly, truly impure.

20:32 That is the Egyptians, who were steeped in lewdness. And they took all their forces of impurity and encircled all of Egypt. Egypt was closed, its mem at the beginning is open, when one enters, but its final mem, one never comes out of it. And all the gates of Egypt were closed. They had a gate of a donkey and a gate of a dog on both sides, and of course there were also lions encircling Egypt, it is impossible to [unclear] and also by Pharaoh.

21:01 And therefore, when they tried to flee, tried to flee, then everyone who passed there, and how the gate of the donkeys, a donkey brayed. 'Their flesh is the flesh of donkeys,' this corresponds to these who were steeped in lewdness. Therefore the tribe of Ephraim did not succeed in fleeing, therefore the resurrection of the dead is going to come to bring them back too, to fix them too, to return them too in the resurrection of the dead. But when they passed afterward, say if they left through the gate of the donkey, then all the donkeys in Egypt would bray, making noise.

21:31 so the Egyptians know that there is someone at the gate of the donkeys, go out to him and kill him there. It is impossible to flee from Egypt. And what was the miracle when the Jewish people left Egypt? They left through the gate of the dogs. And there was no... 'And against all the children of Israel no dog shall whet its tongue.' That is why it is written, 'And against all the children of Israel no dog shall whet its tongue.' Why? Because when the Jewish people left, they left through the gate of the dogs, because the dogs are the lowly ones. It is as if they would show them that we left through the biggest gate of Egypt.

22:00 The Jewish people left through the gate of the dogs, and it was apparently supposed to be that all of Egypt would start to shriek and make a great noise, and all the dogs there should have shrieked and made noise, but Hashem, blessed be He, made a miracle. 'And against all the children of Israel no dog shall whet its tongue.' All the dogs in Egypt were silent, and did not utter a single sound from their mouths. That was the great miracle, that the Holy One, blessed be He, took us out like this, so that the Jewish people would leave with a mighty hand.

22:25 And this comes to tell us that if we look at it and live it, and understand the depth of the revelation of G-dliness, that Hashem, blessed be He, loves us, and is happy with us, and wants to raise us, and He did not leave us, and He will never leave us, because we are His children. We are Your children, those You love, Master of the World. And Hashem, blessed be He, loves us and desires us, and we are dear and beloved before Him, blessed be He. Every single one is dear, chosen and cherished before Hashem. Each one of us has the holiness and the immense light through which he can bring the redemption.

23:01 Every one, this is the book of the generations of Adam. Think now, from the day the world was created, how many souls there were here, and how much each one went through in this world. How much each one went through. How many lives passed over each one. And one must understand that this is the book of the generations of Adam, and each one must grasp the good. Why is it necessary that everyone return to Hashem? What is the point of that? That people will discover the treasures buried within them. No one knows what is in his power, and who he is and how great he is.

23:34 And if a person returns to Hashem and walks as he should before Hashem, then who knows whether suddenly such an immense light will be revealed in him that through him, suddenly, the redemption will come, in his merit. And therefore, when we tell everyone to return to Hashem, it is not necessarily when we tell them that they will now be submissive and do only what Hashem wants. That is certainly so. But the other thing is, we do not know the power of each and every one to act before Hashem, for if he draws close, and if he prays, and if he does some mitzvah, and if he does some act of service, all the upper worlds will shake, and in that merit the redemption will come.

24:09 As we saw that the redemption and the Jewish people are able, through simple things, if Kamtza and Bar Kamtza, Jerusalem was destroyed, so I once said, once, to think like this, yes? If because of something so small and simple Jerusalem was destroyed, then also because of something small and simple Jerusalem will be rebuilt. - A technical question, may I? - Rav, but what the Rav said just now, that is the answer to what he wanted before.

24:34 - Okay, okay. - What is the location of the Holy of Holies, if the Radbaz brings, and the tradition, under the Dome of the Rock, or on the right side, where the Azarah is. Until the coming of Mashiach, yes, the Holy of Holies. - If you ask me, look, this is a topic that is very greatly disputed, yes?

25:08 Look, the Radbaz contradicts himself twice, you know, yes? [unclear] Yes, but he contradicts himself. He writes once this way and once that way. Where is the Holy of Holies? Where is the Holy of Holies? The Holy of Holies cannot be where the dome is, because one would have to raise the water 15 meters. And it also comes out that the structure was high, because they built one on top of the other.

25:32 So it does not work out. Where is the Holy of Holies? - Indeed, I think that it is on the right side. - I'll tell you, yes, I also, - True, apparently it comes out exactly where, between the Women's Courtyard, on the right side, on the left side, two meters to the left, from the straight side. You know, there is also a severe halachic problem for all those who go up there, apparently.

25:58 That is a problem. That is what one sees, Rav, from the house. That is what you see, yes. In the Holy of Holies, yes, but there is a responsum of the Radbaz in part 2, in the responsa of the Radbaz, he contradicts himself there, supposedly. Apparently it is there, but it is not there. Apparently what your honor says there is much more precise. I know what he says, I researched it once. There is an obligation here, to pray in the direction that was at the Kotel.

26:33 To pray in this direction. There is an obligation here, to pray in this direction. Do you know this architect, who made, the architect who took out the... Yes, yes, besides that, there was also photography with infrared, that for a year they would see... Do you know who does the photography? What? Do you know him, or the one who does the photography?

26:57 I know the whole story, it seems to me. [unclear] knows, you are talking about it. Look, basically this, you know, is a dispute... Well, with Hashem's help, look, may Mashiach come, we will know, right or not?

27:23 Now one can aim there, aim toward the area. You know, it is a great war, what... It has a lot of practical implications, a lot of things. Yes, it is there, it is [unclear]. - Rav, that is right. When the widening of the Beis HaMikdash spills over from the [unclear], it really is not, it really is not [unclear], meaning that the Beis HaMikdash... Yes. This, apparently, what he says is right.

27:53 There are several things that need to be discussed. That is, because it, there are also many rabbis who, on the one hand, put out letters, in no way to speak like this, not this, because there is in it a great deal of chaos, that there could be. But we... No, no. But we will leave it, you know, until the Holy One, blessed be He, reveals to us already the...

28:22 reveals to us where the place is, where the House is. In the meantime we know that the place of His dwelling is with us. That is certain. 'And they shall make Me a Sanctuary, and I will dwell among them.' 'In it' is not said, but 'among them.' We know that the Holy One, blessed be He, [unclear] is with us here, and we are happy. And this is the only thing that we can...

28:48 and until our heart is directed to heaven. May his heart be directed. Wherever we are, we will direct our hearts to heaven, it does not matter. But what he says is very important, because... And it has a lot of practical implications. You know, today we cannot understand these things, to see it through this. It is either truly through infrared cameras, that one can see under the ground, or some feeling or this, but it remains [unclear].

29:16 Simpler, the marking of the holy Ohr HaChaim is the opposite, in a straight line from this place that he is talking about. Yes, but still, according to the markings, it does not matter. Even with the holy Ohr HaChaim we need to have something much clearer and more tangible in order to establish that this truly was the place. But this is definitely very great [unclear] that it is there, and it is not where the Dome of the Rock is.

29:46 Because also according to the verses, and there is in the Bartenura and in many other early commentators who say that it was not there at all. Because they built this place at the beginning, it keeps being renewed, this place on the left side. Not there. It is also not the Foundation Stone. It is an ancient rock, but who said that it is the Foundation Stone? It is a rock, but it could be that it is not at all Yes, true.

30:13 Well, tzaddikim, do you have anything else to close with, before we begin? - Yes, a last question. - How does one merit true and constant joy? How does one merit true and constant joy? - So I will tell you. I will tell you. How does one merit true and constant joy? I once said, that you should think about this, yes?

30:41 This is how I think, it is my own interpretation. Every person who is here in the world, what makes him happy? Only something physical. And even something spiritual that makes him happy is something that exists in the dimension of time. Joy is expressed in time. Always think about how much a person sees only his own point.

31:07 That if now he is happy, then he imagines how everyone in the world is happy. A groom now, who for a long time was not married and had no match, and suddenly Hashem sent him a match. When he enters the chuppah, do you agree with me that his joy is very great, and he sees himself? In his eyes the whole world is happy now, right? And if he sees someone who is not happy, 'How are you not happy when you came to me?'

31:33 That is, in his eyes the whole world must be happy. But he forgets that at that very moment when he is the happiest, there is also someone who is saying the blessing 'the true Judge.' And there is someone who was told bad news, and there is someone who is ill, and there is someone who is dying, and there is someone who is about to pass from the world, and there is someone who lost a relative of his, and there are people who are in pain, and there is someone who is in a tangle of trouble at that very moment when he is the happiest.

32:01 And the opposite, when a person is sad, from his point of view the whole world is now sad and no one is happy. He does not see with his eyes even one person who is happy. He can understand someone being happy, and from his point of view the whole world is destroyed and the whole world must be destroyed and the world is finished, because in his eyes he sees It turns out that joy and sadness and these things are things that are measured within time according to the circumstances and the life and what a person goes through, and according to that a person judges, and according to that he decides how to live the joy or the sadness, according to the existing reality.

32:43 But if a person truly expands his mind and truly reaches a true level of joy, he will understand that true joy does not need a reason. Because when the thing ceases then the joy ceases. As when the thing ceases, the love ceases, if a person is happy about something, then what will happen when they take this thing from him? He will never be happy. It turns out that there is never truly joy. No one knows what joy is, they have [unclear].

33:10 Because true joy is not something that a person is happy about with money. Because they will give him a big win and afterwards he will lose it, so it turns out that he was never happy. And if a person will have everything in the world that they bring him, that is not true joy. True joy, King David said, 'I will rejoice in Hashem.' [unclear] David's greatest joy was that he was happy [unclear] Himself.

33:35 that a person should reach such a level that his joy will be the Creator Himself, that he will feel that Hashem is what fills me, that he will not feel that he needs to be filled from this world, because this world is only a help in order to come close to Hashem. If I try to think of it as the purpose, in order to be happy, it will never be. In the world they do not know this, and they never reach joy. Because whoever wants to have here some, and the world are still sad in the service of Hashem, instead of understanding that He is the main thing, they want to be happy with something that they take from it and only then will they be happy.

34:10 Instead of understanding that what they want to take from it should bring them to joy in Hashem. It is all backwards and because of that the world does not think correctly. So you asked a nice question, but I think one must understand that true joy is joy only and solely in the Creator, blessed be He. Because everything we have here in the world, we cannot truly grow in it, truly. A person's holy seed, the children, are supposed to be servants and soldiers in Hashem's army, and the wife is supposed to be a help and support to crown Hashem as King, and we are all supposed to unite for the revelation of Hashem's glory, and in prayer we are supposed to pray for the kingship of Hashem, and everything we do here is for Hashem.

34:51 We did not come to this world for ourselves. We have a perception that we came here, and we look at the Torah, mitzvos like this, [unclear], and to rejoice and to fulfill, and we do not understand that this is a part of us. And we are here for the purpose of revealing and crowning the holy King. And so, that we should reach this, then the revelation of Hashem will be in the world.

35:17 But when we want, we need to cling to Hashem, to try each time to remove the screens and the curtains until the King decides to take away the curtain and be revealed in the world. We need to cause Him this. And in order to cause Him this, this is what we fulfill. The Torah, the prayer, the mitzvos, the noise we make, is to merit this revelation. And for this one must love Hashem more than everything.

35:43 We are now doing it with an ember. Now these are the smoldering embers of the Beis HaMikdash. When the Beis HaMikdash was destroyed we have only the ember, these are the last remnants, it is to hear only the correct, true way. What remains for us is these embers. This is the most important thing. This is what remains for us, the remnants of the Beis HaMikdash. And if we merit this truly, you will see, and the children of Israel go out with a mighty hand. So for this, I think that... what I think, this is called joy.

36:14 Not in the rest of the world, not in money, and not in a house, and not in the other things. That does not make joy, because it can never hold. It will only give a person a good feeling. But joy, and that a person's heart carries his feet, that a person feels that his feet can lift him and he can be so happy to feel joy, and joy needs work and merit and the virtue and the highest thing there is to merit joy.

36:43 The Arizal says, Rabbi Chaim Vital writes in Sha'arei [unclear], [unclear], that every mitzvah that a person merits to fulfill, if a person fulfills a mitzvah with joy then he can attain Ruach HaKodesh from the smallest and simplest thing. That is, take a person now, tell him to make a blessing on something, let him make it with the greatest joy. He can attain Ruach HaKodesh just from this. A small and simple thing. So joy, you will always see that it is always, the greatest thing, a thing that envelops the person.

37:11 But for this it must always be only and solely in Hashem, blessed be He. - A question, Rabbeinu. - Well, tzaddikim. - To conclude, yes. [unclear] says that [unclear] is like [unclear]. [unclear] feels, feels and cries out.

37:39 It is the only animal that feels like that. - But the Rav just said that everyone lives with himself, if he has joy, he does not feel his pain, how can we reach, as the Rav says, we can reach this feeling that within our joy we also [unclear] the other's [unclear], exactly. What we see today in this period, that everyone together, there are people [unclear], we are being murdered, a 14-year-old boy was murdered [unclear] tending sheep, and the madness continues, all of life continues.

38:16 What must one do to feel and also to be in joy and also to be in the Land? It is very hard, but. - Listen, you asked a very hard question to answer. I will tell you something: once they asked the Chozeh of Lublin, they asked a similar question. A Jew once came in to him, and the Chozeh of Lublin had a clock that goes tick-tock like this, you know, that goes tock-tock-tock.

38:44 So they told him once that his clock was frightening. He had a clock that made a lot of noise in the room, so once a Jew began to tremble when he came into his room, and he trembled, trembled, trembled inside his room, truly trembled, the whole time in the room he trembled. So the Chozeh asked him, why are you trembling? So they told him, your clock frightens me, that every moment it passes. So they told him, it makes me happy, because I know that we are coming closer to the redemption. You are afraid, because you are afraid that the time is coming when you go from the world.

39:12 And I am happy that as time goes by we are coming closer to the redemption. So what I come to explain to you is that the pain is immense over everything that we are going through, but we must on the one hand be strong and strengthen in order to continue the hope. If we now will all be broken in the name of love of Israel, that one says so everyone will mourn and everything will be sorrow and everyone will [unclear] all day, we will not be able to cope and get out of anywhere. We must be strong, must be full of hope, must strengthen everyone, encourage everyone, give hope to everyone, but what is more, to truly help people.

39:52 To help, that if one sees someone who needs help, to help him, to give him time, to listen to him, tzedakah, chesed, to truly help the Jewish people in every way. That is much better than if we feel sorry for someone and cry over him, let us help him. Let us cry over the Beis HaMikdash. You know, there is [unclear], said once that I come to you, he always said, give him tzedakah and bless him.

40:21 as if, always a person comes, so he tries to find a solution for the person. A person comes to you in a time of trouble, beyond the fact that you strengthen him, help him, help him in every way. Now, if this will help, and he will help, and this will help, and this will help, and everyone will help, you understand, the Holy One, blessed be He, truly wants from us the true and clean heart. All this hiding does not help, that we hide from our own point and we are not true with Hashem.

40:50 If we will be true, true with Hashem, blessed be He, truly, and we will love Hashem, and we will love one another, and we will feel as one, and that this one will feel that his son is my son, and my brother is his brother, we will feel that just as I love my son I love him, and so love will increase so that we feel as one, we will feel like brothers, then you must understand that also the light and the illumination that will be revealed here, will be much greater, the joy will be greater, and these are things that we can still do, but on the other hand, not that...

41:25 Look, the [unclear] are saying now that we should not celebrate the holiday of Pesach at all, because there are [unclear] who do not celebrate the holiday of Pesach. It is as if a hero, no... - I will explain to you, to celebrate the holiday of Pesach is not a celebration of joy We in fact, we know that we are still in Egypt, because at the end of the Haggadah we say 'next year in the rebuilt Jerusalem,' right?

41:53 We have not yet been redeemed, we know that we, the joy on Pesach is the joy of seeing how great our G-d is, how almighty He is, and that He can also help and save them. Our connection to Hashem and our joy on Pesach is to tell us how great our G-d is. One need not separate from this or twist it. They do not understand that we understand the great power of who our G-d in heaven is.

42:19 'Great is Hashem, blessed be He, and abundant in saving.' Well, let us do a song of the Seder night.