The Yanuka Rav Shlomo Yehuda-מה הוא ט＂ו בשבט？ - הכנה לט＂ו בשבט מהגאון הינוקא שיעור שנמסר לפני מספר שנים בט＂ו בשבט

3:09 The crops will begin to grow for you anew, that will be the sign for the first year. After that, all the aftergrowth of the seeds will sprout by itself, without being sown - everything that begins to sprout. And in the third year, you will see such a miracle and wonder, that very quickly they will grow, the trees and the fruit, everything will grow - and also, not only will the tree grow fast, but it will also be ready quickly for eating, it will be ripe, very, very, very.

3:34 For here we see that the sign of the blossoming, of the plant world, corresponds to the downfall of the wicked. It is the aspect of the downfall of the wicked. So Tu BiShvat - on it the wicked are brought down. That is why Shabbos Shirah always falls - always at Tu BiShvat falls Parshas Shirah. The Song of the Sea always falls close to Tu BiShvat. Because the Song of the Sea was said over the downfall of the wicked.

4:00 Every time we sing to the Holy One, blessed be He - every song - its meaning is about the downfall of the wicked. Well, about King Chizkiyahu, in Tractate Sanhedrin, page 94a, the Holy One, blessed be He, wanted to make Chizkiyahu the King Mashiach, but He did not choose him to make him the King Mashiach. Why? He did not say a song to Hashem for being healed of the illness, and for the victory over Sancheiriv. The Holy One, blessed be He, said: why did you not say a song to Me?

4:28 You did not say a song before Me, so you cannot be Mashiach. Because when a person says a song to Hashem, it connects all of the inanimate, plant, animal, speaking - everything; he raises it to its root. And mainly it is specifically through the plant world. Because everything is in the aspect of one great Garden of Eden. The whole of creation is one great Garden of Eden. When we do not praise Hashem and do not laud Hashem and do not contemplate creation, then in effect we give power to the wicked, a rising to the wicked.

4:57 When a person elevates and praises Hashem for everything, by this he brings down the wicked. That is why there are ten songs. The first song there was is the song of Adam, the first man, 'A psalm, a song for the Shabbos day.' That is the first song there was. It is written in Shemos Rabbah, section 23, at the end of 11. It is written there that there were ten songs. One: the first song was Adam's, 'A psalm, a song for the Shabbos day.'

5:23 After that, the Song of the Sea. After that, the Song of the Well. After that, the song of Ha'azinu. After that, the song of Yehoshua bin Nun. Then the song of Chanah, the song of David, the song of Yehoshua, the song of Devorah, Shir HaShirim, and Gog and Magog. The song of Yehoshua is what he said: 'and the moon in the valley of Ayalon.' Here, where we are now - it all happened here, in this area.

5:48 'Sun, stand still at Givon' - that was here. That counts as a song. And so all these songs were said over the downfall of the wicked. So what do we find? That the downfall of the wicked came through song. Because every time they said a song, they brought down the wicked. So the Song of the Sea corresponds to the downfall of Pharaoh. We find that through song all the wicked are brought down, and the whole Sitra Achra, the Other Side.

6:13 When we do not say song, then it is impossible to bring down the wicked. That is why King Chizkiyahu lost his level of being Mashiach. It is written about the greatness of the Song of the Sea - you know, the greatness of the Song of the Sea is something above which there is nothing so tremendous and exalted. The highest thing there is is to say the Song of the Sea, to say the Song of the Sea every day, each and every day, each and every day. One may not forgo the Song of the Sea.

6:43 A person who does not say the Song of the Sea carries a very, very great sin. The sins upon him cannot [unclear] from him except by saying the Song of the Sea. When a person says the Song of the Sea, all his sins [unclear]. There is a wording of the Machzor Vitri, the student of the holy Rashi. In section [unclear] he writes that it is an obligation upon us to say the Song of the Sea each and every day.

7:09 He writes that it is an obligation upon us to say it, the Song of the Sea, each and every day, to be careful to say it - women too, men too, no matter who, everyone needs to say the Song of the Sea each and every day, not to miss a single day of the Song of the Sea. Because the virtue of the Song of the Sea is the greatest thing for singles, it is the greatest thing for livelihood, it is the greatest thing there is in the world - it is the splitting of the Red Sea.

7:35 When we see the splitting of the Red Sea, then we connect to Hashem, blessed be He. We merit to be people of emunah. Zohar, Beshalach, page 54a, Rabbi Shimon bar Yochai says, 'sang' is not written, but 'will sing' - in the future to come, that whoever says the Song of the Sea every day will merit to sing it in the future to come before the Holy One, blessed be He - the Song of the Sea. And Zohar Terumah, page 132a, Rabbi Shimon bar Yochai says that every single word we say of the Song of the Sea, the Holy One, blessed be He, takes that word, and He makes it from Heaven: every single word of the Song of the Sea, He makes of it a crown of the awesome holy Names, and the Holy One, blessed be He, adorns Himself and clothes Himself in this crown of the Song of the Sea,

8:17 and in the future to come He will give it to the King Mashiach - this crown, from all the Songs of the Sea the Jewish people ever said in the world. And whoever says the Song of the Sea every day will merit to see the King Mashiach adorned with his weapons at the coming of Mashiach. Whoever says the Song of the Sea... and whoever does not say the Song of the Sea certainly will not merit to see the King Mashiach, no matter that he does a lot of divine service. But the Song of the Sea gives very, very great pleasure to the Holy One, blessed be He, because it is the overturning of the order of nature that the Holy One, blessed be He, wanted.

8:47 Even Pharaoh the wicked - Pirkei d'Rabbi Eliezer, in chapter 42, says that Pharaoh said a song to the Holy One, blessed be He, in the Egyptian language. He said a song to the Holy One, blessed be He, he began to praise the Holy One, blessed be He, such very great praise, great and awesome praise; he praised the Holy One, blessed be He, lauded Him - and this only from the Song of the Sea. So if a person does not say the Song of the Sea, then what must I say? That Pharaoh said a song and you do not say a song? How can you say a song to Hashem every day?

9:17 So Tu BiShvat is to say song, to sing, to sing joyfully over everything possible in the world, to sing joyfully and to praise the Master of Heaven and earth. Every single thing. In everything we eat, in everything we drink, in everything a person contemplates, one is obligated to praise and laud the Master of Heaven and earth. When we do not praise and laud Hashem, then all the judgments there are in the world, all the troubles, all the things - all the time one must sing to Hashem, to sing before Him and to give thanks before Him, song upon song - and especially this thing, the Song of the Sea.

9:54 All the single men should strengthen themselves in it too, and all the single women, all the people who need livelihood - and to have intention in it when saying it, very, very well. To have very good intention when saying it. You know what? It is also written that whoever says the Song of the Sea, all his sins are forgiven him. All his sins are forgiven him. There are sources for this, several things. Some beautiful, interesting things are written. In Midrash Shocher Tov, chapter 18, Yalkut Shimoni, Parshas Beshalach, section 254, remez 254, Sefer Chareidim, chapter [unclear].

10:27 It is also written in Tziporen Shamir by Maran the Chida, section 2, paragraph 24. This too is written there. These are the sources I know that speak of this virtue - that all the sins of a person who says the Song of the Sea are forgiven. And whoever does not say the Song of the Sea - that person carries sin. All this sin goes with him wherever he goes, and he does not understand why he cannot break free of any evil. Because the evil chases him and goes with him and eats away his bones because of his sins and his [unclear], since he does not open with song and say a song to Hashem.

10:56 Rabbi Yoram [unclear], may his merit protect us. When he was so tremendous, such holy sayings, the holy Gaon, when he was tremendous, he would pray the evening prayer, from the prayer until - he stayed in the synagogue until Shacharis, they would find him, when he was still a little child, praying. He had a custom, each time, at the Song of the Sea, with the students, to go and roll up the legs of their trousers and feel the water that was going around them, like this, to the point that they were inside the splitting of the Red Sea, like that they really felt the greatness.

11:29 That is why he would say it standing. Kitzos HaShulchan - whoever has heard of Rabbi Chaim Na'eh - in his book Kitzos HaShulchan, section 84, wrote that one should also say the Song of the Sea standing, that it is important to say the Song of the Sea standing. And the Zohar, Lech Lecha - I brought it in my prayer, in the prayer at the grave of King David - Zohar Lech Lecha, page 82b: that King David would rise every night at midnight, and would engage in songs and praises. So the Zohar here says that song and praise, [unclear], must be said standing.

11:57 So it is impossible to say it sitting. So since King David said them standing, from here he learns that one must say the Song of the Sea - say it standing. And he also brings, in Tractate Sotah, page 27b, about Moshe Rabbeinu, who said the Hallel - the song - and all of Israel said it like Hallel, word after word. Moshe Rabbeinu says, and they say. So he says that this is under the rule of standing; so he learned it from there. And from here we learn that one must say it standing, [unclear].

12:24 But a person who prays, goes by the sea, says it in the middle of the day, and he wants to say it for a salvation - say it standing. Open a siddur, say the Song of the Sea, contemplate it, word by word, word by word, word by word, be shaken by what you are saying, by the words you are saying. It is only to say song to Hashem. If a person does not say song to Hashem, all the service he does will not be worth anything - all the work of his prayer, his Torah, everything he does, he learns.

12:52 I will tell you a beautiful story. The holy Rabbi, Rabbi Baruch of Mezhibuzh, author of Botzina D'Nehora - have you heard of Rabbi Baruch? He would go every day - these are the tzaddikim of old - they had an axe, he had an axe on his back. What did he carry an axe for? Breaking the ice. He took an axe, put the axe on his back, and he went to immerse in the ice, to break the ice with the axe.

13:22 He arrives at the [unclear], grabs the axe, wants to break it, and then he stops. And then he says that he went over the whole Torah in his head. He said: I went over the Bavli, the Yerushalmi, the Pesikta, the Tosefta, Sifra, Sifrei, the Mechiltos - I went over the whole Shas, the whole Shulchan Aruch. And all the sources came to me that I should not immerse - from how many proofs I have not to do this immersion.

13:49 And then I said: Since when? The adversary! Like, this is really the adversary's doing. Since when, for every movement I make, do I go over the whole Torah like this? I go over the whole Torah, he says. But to such an extent that I would be exacting precisely about this movement, at midnight? To such an extent? Surely this is the evil inclination. And then he broke the ice and immersed. So when he came out afterward, he turned to his evil inclination, and he asks it: Fine - coming, coming to me like this, so be it. But tell me, what kind of scholar are you?

14:18 Where are you so well-versed from? You brought me all of Shas like that, and all this. Where are you well-versed from? So the evil inclination said to him, it said: you don't know? Every scholar who learns, I sit down with him and learn together with him. I learn the Torah together with him. From here you see that even a person who learns Torah - the evil inclination also learns Torah with you. Only the tzaddikim know how to separate the evil inclination from themselves. For a person who learns, learns, learns, learns, and does not learn for its own sake - in the end, after the person, [unclear] on the last day, when he reaches Heaven and they bury him in the earth, like the tree that in the end comes up and brings forth fruit - but a person whom they bury when he is empty,

14:58 they bury him completely empty. What is there of the person? After a hundred and twenty years? Nothing. They roll [unclear] like this, [unclear], they bury him in the earth, they leave him empty. No people, members of the community, no family - no one goes in with him. Alone, alone, alone. [unclear] people - making gestures for them, doing this. Everyone seeks people, everyone, to find favor in people's eyes - people's gestures.

15:24 This is such a terrible impurity, [unclear] people, how great this impurity is. This is the most terrible impurity there is. A person who thinks about people, thinks about others, thinks how this is - the greatest impurity. One must constantly go into seclusion before Hashem, so that people do not confuse us at all, entirely. And for this - this is the virtue of wine. Do you know what sets wine apart? After all, wine is great - wine, over which a blessing was instituted.

15:55 Wine actually takes a person out to a different state of mind. It brings a person to an expanded state of mind. And when a person is in an expanded state of mind, then he falls silent. And then he does not look at other people, as you see plainly, that a person who drinks a lot of wine, he becomes drunk, he does things that have no decorum in them. It turns out that he pays no attention to people.

16:22 And if a person drinks a lot of wine, then he acts completely foolish. He can do things that have no connection at all to people. So it turns out that wine has a secret in it that can bring a person to that level in which there is no looking at people. That is why the tzaddikim know how, through drinking wine, to bring one to another place.

16:55 One can reach a different level through drinking wine — not the way people drink wine. Rav said this in Tractate Yoma, on page [unclear], side a, He said that he remembered that when he would drink of the wine, he had an expanded consciousness. He would attain deep understanding in Torah, he would attain even more new Torah insights, he would attain many, many, many new Torah insights, so many things, new insights in Torah, reflections in Torah, that no one could attain — from the wine, when he would drink the great wine.

17:26 The Levites would say song in the Beis HaMikdash, and songs over the offering, and they would say the song over the wine, they would lead the singing over the wine — they say the song — in Tractate Berachos, page 35a, that song is said only over wine — wine is so great, It is written in Bereishis Rabbah, parashah 19, siman 5 — it is written that Chavah squeezed the grapes, she squeezed the grapes for Adam and gave him to drink. Now, everything began from Bereishis.

17:52 What is written in Bereishis? Do you remember Bereishis? As it is written in Bereishis: "And Hashem G-d commanded the man: of every tree of the garden you may freely eat, but of the Tree of Knowledge of good and evil you shall not eat of it, for on the day you eat of it, you shall surely die." Chapter 2 of Bereishis, verses 16, 17. Everything began from there.

18:17 So everything was in the aspect of wine. So because he drank the wine, there was a departure, a departure of the higher consciousness. So this departure of the higher consciousness brought an absence of light, and there was darkness, and [unclear] Adam HaRishon, the first man. Therefore, every time a person drinks wine, he must have in mind to rectify the sin of Adam HaRishon. And if he does not have in mind to rectify the sin of Adam HaRishon, this wine makes him fall.

18:42 It does not raise him up. It does not bring him to a higher level. It is brought in the Yerushalmi, in the Talmud Yerushalmi, Maaser Sheni, chapter 4, halachah 5, it is written that wine brings the Torah scholar — a Torah scholar who drinks wine, it becomes an ascent for him. He is elevated through drinking the wine. And an ignorant person who drinks — on the contrary, the wine brings him down.

19:06 If you are a Torah scholar, the wine will raise you up. If you are an ignorant person, the wine will bring you down, make you fall down. The higher your level, the more the wine will raise you up. If you are on a lower level, and you are an ignorant person, the wine will bring you down. Every time a person is ascending and has an elevation, the wine will raise him up. Every time he is, Heaven forbid, some ignorant person and drinks, the wine brings him down. So every time a person drinks wine, he is obligated to have in mind with it to rectify the sin of Adam HaRishon.

19:32 If he does not rectify the sin of Adam HaRishon, then he actually draws sadness and darkness into the world; then sadness comes upon him from drinking the wine. Whoever drinks wine — everyone must have in mind, while drinking the wine, to rectify the sin of Adam HaRishon. And this will be the proof: if a person merited to intend this for the sake of Heaven, to rectify the sin of Adam HaRishon, then 'And wine gladdens the heart of man' will be fulfilled in him — in Tehillim 109, [unclear].

19:59 King David says, 'And wine gladdens the heart of man' — that the joy will draw the geulah to you, and this will be 'wine will gladden' — and 'yismach' is Mashiach. I'll tell you a beautiful story about Mashiach. Come, let's hear a beautiful story. Since we're already on wine, since we're already on... I'll tell you a story. The holy Rav, Rabbi Baruch of Mezhibuzh, said that he knows where there is wine preserved from the six days of Creation. Sanhedrin, page 99, side a, about wine from the six days of Creation.

20:29 He says, 'This wine, I want to make Kiddush over it. If they bring it to me for Kiddush, [unclear] Mashiach.' He turned to one of his students, who were Torah scholars, geniuses, the students of Rabbi Baruch of Mezhibuzh. Rabbi Baruch chose the greatest of his students, who was a tremendous Torah scholar, a Gaon, not someone who didn't know so much — he knew everything.

20:57 Rabbi Baruch, may his merit protect us. He said to him, 'I am sending you: from this doorway, as you go out of the beis midrash, from Heaven you will already be led along, to the place where you will find the bottle of this wine from the six days of Creation. But remember, whoever asks you for whom you are going to bring the wine, do not tell him his name. You do not say his name.'

21:24 He said, 'Good.' He went out of the house, started walking. Walking, walking, walking... He started walking. He sees some kind of hut, a house like that. He went in there, he sees old men sitting around the table, He said to them, 'Bring me this wine from the six days of Creation, for my master and teacher.' They say to him, 'Wine from the six days of Creation? Who is your Rebbe?'

21:50 He says to them, 'I can't say.' Again: 'Who is your Rebbe?' He doesn't say. 'Fine, go on to this house.' He went to another house. This was all above nature, where they took him — it was something heavenly. He went outside [unclear], and he walks, goes into another hut. Again, he asks them, 'Do you have wine from the six days of Creation?' They said to him, 'Go on further, this is not the place.' And so they sent him on, [unclear] ten, like, eleven, twelve, thirteen.

22:21 until he arrived at this house, He got there; they said to him, 'Where — what do you want?' He told them, 'The wine from the six days of Creation.' 'Who is your Rebbe?' 'I won't tell you.' He did not want to tell them who his Rebbe was. He said, 'Fine, no need, don't tell.' 'Come' — they took him outside, he went outside, they said to him, 'Come.' They took him to some vineyard, they brought him into this vineyard.

22:49 When they arrived with him at this vineyard, they said to him, 'Here — do you see the bottle from here? This bottle, this is the wine from the six days of Creation. Bring it to your Rebbe.' He grabbed this bottle, overjoyed. What joy he had that he found this wine from the six days of Creation. He ran from the forest into the house, [unclear]. He arrives at the hut, knocks on the door, goes in — Wants to come in? They don't open for him.

23:18 He keeps walking. He goes around — from the beis midrash, on the other side, just then one of the chassidim comes out. He asks him, 'Whose is this wine?' He said to him, 'For our teacher and our master, Rabbi Baruch.' As soon as he said that, he fell on the floor and died. And Rabbi Baruch cried out, 'Woe, woe, a soul from Israel has been lost!' Rabbi Baruch said, 'If they had brought me this wine, I would now have brought King Mashiach.'

23:43 What is this? You know. Do you understand what Rabbi Baruch is? This — happened to the bottle. The bottle broke and was gone, their bottle. You see from here, from here you see the great virtue of wine, when a person understands what wine is at all, to praise the Holy One, blessed be He — what power this is, what the power of wine is at all, when a person can know what I can attain through it, it can guard him completely from all sins, from all [unclear].

24:29 Come, let me tell you another story; I've just remembered something else beautiful, something else beautiful about Rabbi Baruch. This is a very rare story, extremely rare, this story. Once there traveled to Mezhibuzh a few Torah scholars, to Rabbi Baruch — they traveled. On the way they passed through a forest — whoever knows it, the roads are all forests — they saw some gravestone on which was written: 'Here lies buried Moshe son of Amram, who [unclear] his inclination more than Yosef HaTzaddik.'

25:13 In the middle of the forest. A grave on which is written: 'Here lies buried Moshe Rabbeinu, son of Amram and Yocheved, who [unclear] his inclination more than Yosef HaTzaddik.' They did not understand what this was. They made marks on the tree, on the grave, on everything, and ran to Rabbi Baruch of Mezhibuzh. Rabbi Baruch was in his room; at that very moment he said, 'I'm coming now to see it.' He took the wagon, traveled with them into the forest, they searched for the grave and found it.

25:41 What was written there? 'Here lies buried Moshe Rabbeinu son of Amram, who [unclear] his inclination more than Yosef HaTzaddik.' They did not understand what this gravestone was, what sort of thing it is; they did not understand. And what's more, there was a candle there lit on the grave. As if someone had been there and lit a candle too. An even greater wonder — what, in this forest? Great cold, in the middle of this snow, cold — how, who was here, who came here in the middle of the forest to light a candle? What is going on here?

26:17 They did not understand. Rabbi Baruch made a round with his wagon, like this. He said to search in all the towns, to search all the towns that there are: 'I want to go to all the towns around here.' So he took his wagon and began going around, [unclear], all the places, all the towns, began going around, going from here to here, to here, to here, to here, starts going around and around, and then they find the town nearest to this place.

26:49 He goes in there and he asks to know the oldest elder there is in the village, because presumably the elders always, the older people, always know the most details. They went around the towns the most, the areas — not [unclear] of the town who knows nothing. It's only by us, in our area, that only the young know everything. In a flash. And he says — the Baal Shem Tov — [unclear]. Get rid of the trait of haste.

27:13 Stop always being in a hurry. As soon as he saw Rabbi Baruch, he stood up. This old man — he was a non-Jew. So he says to him — Rabbi Baruch asks him, 'I heard that you are the elder, and that you are the one...' So he told him that he knows that he is a great rabbi of the Jews, so he honors him. So he said to him, 'We would like you to tell us about the towns here, around, about the forests, about what...'

27:43 He said to him, 'I am the grandson of Rav Yisrael' — so he told him — 'the shochet, Rav Yisrael the shochet, Rav Yisrael the shochet.' Rav Yisrael, the Baal Shem Tov — he was a shochet, he was a famous shochet, who, when he was a shochet, would wet his knife with tears before every slaughtering, before he would go to slaughter, and he would kiss the animal and have mercy on it, and then he would slaughter, from Heaven, that no mishap should come out from under his hand.

28:12 This is shechitah according to the Baal Shem Tov. The Baal Shem Tov said: whoever is not fluent by heart in the book [unclear], may not slaughter. He may not be a shochet. Rabbi Baruch asks him, 'Do you know all the forests here, all the trees?' He says to him, 'Certainly I know them.' He said to him, 'There is some grave inside the forest, quite close, in the forest —' Then this old man sighed.

28:38 He said to him, 'Come, I'll tell you the story.' First of all, everything I am telling you, you know that it is all from all kinds of books, old writings, things that are not printed. If they print today — I bring you the sources, all kinds of sources. We have here the handwritten manuscript of Moharnat, may his merit protect us. Afterward we will let people — in honor of Tu BiShvat, the birthday, which is his today — kiss his handwriting.

29:03 So these are all real stories, it's not from the children's stories, not from [unclear] — it's not; you won't find it there. It is all from truly rare writings. I also have the Shivchei HaBaal Shem, the first time they printed it, in Mezhibuzh. With all kinds of [unclear] from many tzaddikim, this book. Really old — I have many things of tzaddikim. But this is really a story — you don't know how shocking this story is.

29:29 The story was like this: he says to him, 'I will tell you exactly that story about the grave, what you are asking.' This is how it was. He says to him, we had a nobleman in the village. A nobleman. Rich. A non-Jew. And there was also a Jewish tailor in the nearby town. A tailor.

29:54 He was a Jewish tailor. Do you understand? And he had servants — like people who go out on errands to make repairs. He had the sewing workshop, and he had messengers to make repairs on the road, like there is a company that does repairs in the home, does a repair at work. Do you understand?

30:22 He also had the tailoring — he is also a tailor at home. He can also send people to do repairs. A person needs a repair, to have something done, so he doesn't have to come all the way to him, so he sends someone who does the repair for you. So the messenger who did the repairs was called Moshe. He was a Jew. And the tailor, he was a tailor there who did all the work.

30:51 That is how it was. Once, this lord, all his things, everything he had, he took it all to the tailor for repair. He put it all together and sent it to him for repair. The tailor repaired everything for him, a few days, and returned it all to him. He sent Moshe, the one who does the repairs, the messenger, to return it to him.

31:17 He returned it to him, to this lord, the magnate, the rich man, the non-Jew. He had a daughter. This daughter was beautiful, and she wanted to seduce him. She saw that he was a tzaddik, guarding his eyes, and so on. She said, 'I will seduce him.' She said to him, 'Father, I want him, this young man.' He said to her, 'He can't - what? These are Jews.

31:47 We are non-Jews!' She said to him, 'No, I want him.' Afterwards he sent him back; he received his things, he got in touch and sent this tailor more work, just so that this Moshe would come. This Moshe came, arrived, he said to him, 'Stay here with me today, sleep here in this room, there is a storm today, tomorrow you will set out on the road.'

32:15 At night he took his daughter, put her into the room, together with him, closed the door on them, and said that she should seduce him, come what may. And this Moshe sat, prayed, and did not look at her, did not turn to her at all. How much one must learn from this - all the more so for those who still go and turn aside, may the Merciful One save us - what a tzaddik we had in these generations - they still go and turn to filth.

32:44 Filth came to him, and he did not look at the filth. Not to go to filth. How? 'Under duress, the Merciful One exempts' - no, no - nowhere to run; he remained in his righteousness. In the morning he came to look; he sees his daughter in the corner, crying, and this Moshe standing in the corner, praying with deep attachment.

33:11 He shouted at him, he was angry at him. On the second day he did not let him go; he did this to him again. And his daughter, from so much grief and shame, that she was like that and had, as it were, not succeeded - she died. And he came in and saw his daughter dead. He said to him, 'You did not want to be with her in her life, you will be with her in her death.' He seized him, they buried her in the non-Jews' cemetery, they put her in the cemetery, they took him in chains, they tied his hands, they put her in the pit and threw him alive into the pit.

33:49 They told him, 'You will be buried with her alive,' and they buried him alive with this non-Jewish woman and covered him. They put up no gravestone, nothing. And then he says to him: 'And once Rabbi Yisrael the shochet came and went around here from side to side, and his face was red and stormy, like this. And then he said to me, 'Come with me, take me into the cemetery - where is your non-Jews' cemetery?

34:18 Show me where it is, where the cemetery is, where the corner is, where it is. I see some light there, something.' He went there; the Baal Shem Tov brought two disciples, they broke the gravestone there, took his body out from there, took him and buried him in that forest, and put up a gravestone. And then he said: the inscription and the candle and everything that was there, it is a secret that we do not know how to keep, for even the Baal Shem Tov wondered at this secret, even the Baal Shem Tov.

34:52 And he says, 'This candle that was burning, that you saw, it is the same candle that has been burning since the time of the Baal Shem Tov,' he told them. And then he said to him, 'Know this: that your grandfather was a kind man.' That is how he said it to him. Not 'such a man' or 'that' - he said to him, 'He was a kind man.' He was a good man - about the Baal Shem Tov.

35:18 He said that he was a good man, a good person. See what praise can be said about such a tremendous tzaddik. Praise where they say 'good' - he was a tzaddik, that he had such a good heart, so compassionate. And truly, that is how it was. And then he said to him - the Baal Shem Tov said to him - 'In the merit of your taking us there, you will merit long life and exceptionally many years, until my grandson comes and asks you about my name and about this whole story, and on the day he asks you about this story, you will pass from the world.'

35:53 And then he said, 'Now I know that I must pass away.' And so it was: before Rabbi Baruch managed to leave, the whole town was closed off on them, they could not leave, because there was the funeral of the lord of the village, the non-Jew, the great one, the old man who was there, as [unclear] said here. And then they left there and went on their way. And you will see in this story what depths of intention, of prayer, of caution and separation from impurity, completely, completely, completely, completely, to the very last extreme, and the guarding and cleanness of thought as well, and of this purity, of fear of Heaven, of what a thing this is, such a light, it is impossible to explain.

36:49 This is a very awesome story. Basically, this - may it be His will that it strengthens all of us. I only want to tell everyone to truly remember and be careful when eating, to keep the blessings properly. Not to say a blessing that is not needed. As we explained, according to Maran, the Shulchan Aruch, a blessing that a person says twice over the same thing when he has already blessed, every time, either 'Who creates the fruit of the tree' or 'Who creates the fruit of the ground', after he has already made a blessing, that is not called a blessing in vain.

37:27 It is called an unnecessary blessing. A blessing in vain is when a person makes up a blessing that does not exist. Makes it up. That is what is called the concept of a blessing in vain. When a person blesses several times over something he already blessed before, 'Who creates the fruit of the ground', and afterwards says each time 'Who creates the fruit of the ground' - but you already blessed 'Who creates the fruit of the ground' before - that is not a blessing in vain, it is an unnecessary blessing.

37:51 This blessing was not needed, and you said it. Because 'a blessing in vain' - you cannot say that about 'Who creates the fruit of the tree'. However many times you say it, it is true; it is not in vain, because the Creator is the Creator of the fruit of the tree. He created it, He created - He creates the fruit of the tree, He created - He creates the fruit of the ground. Therefore it is not a blessing in vain. Therefore a person should be careful and say the blessings over enjoyment with great intention, for as it says in Tractate Berachos, page 35, side a: 'It is forbidden for a person to enjoy this world without a blessing, and whoever enjoys this world without a blessing has misused what is holy.

38:22 And what is his remedy? He should go to a sage.' For whenever a person goes to a sage, he should go to tzaddikim, go to Torah scholars, for this is the greatest wish and blessing a person has in this world, for it can give a person a level, as we explained, that the tree - that the tree, a tree is very, very great, and how can a person reveal all his growth? A person does not know what he is, a person does not know who he is, a person cannot attain anything, he does not know anything.

38:51 So you go to a gardener. If there are plants, who can grow them best? Someone who understands plants, someone who is a gardener, right? Would a person go to a plumber to water his garden, or go to an electrician and tell him, 'Come water my garden, you can arrange my plants for me'? To whom will he go? To the gardener. When a person goes to tzaddikim, then his result, when they go in the way of truth, his result is that it makes all his good grow for him, all the things that he - everything hidden within him.

39:25 The benefit is the person's. A person does no favor to the sages or to true tzaddikim. The benefit is purely the person's. And in this a great good is done for him, because surely they will water him properly, surely he will grow properly, the fruits will ripen, he will bring everything out for the good: good fruits, sweet things, wonderful things; he will have great benefit.

39:52 And this is also to say the Blessing of the Years - say the Blessing of the Years with intention too. Whoever says 'Who blesses the years' should intend in 'Who blesses the years' that Hashem save him from forbidden eating. Have proper intention, that we be saved from every prohibition in eating. Whoever says the blessing 'Who blesses the years' properly, it is known that he will also have blessing and success and rescue from all evil, and he will also be saved from forbidden foods.

40:17 Yes, we will be careful. 'Sound the great shofar for our freedom' - we will intend for the covenant. We will intend for Tikkun HaBris, the rectification of the covenant, and in 'Bless us', to bless that the Holy One, blessed be He, will bless us, and everything; and to intend in this blessing to be saved, that the Holy One, blessed be He, save us from anything that has a prohibition in eating, from all the things that have a prohibition because of bad thoughts. Because a person has bad thoughts. The holy Rav, Rabbi Shmuel [unclear], wrote that whoever prays the Amidah prayer with intention, certainly Hashem will not bring worms and forbidden things into his food, because he prays with intention.

40:56 But if he does not pray with intention, surely in Heaven they will send all kinds of things into the foods he eats; simply, all kinds of insects, cockroaches can come his way, everything accordingly. Therefore a person who knows that his Amidah prayer is a bit of a mess had better take more care and check everything he eats. Surely it may be that it came to him measure for measure: the thing from which the soul receives life is prayer, and the thing by which a person is nourished is food; you receive it from the food - so, measure for measure. Just as you brought confusion and worms and forbidden things into prayer, so they will also put things into your food, so that you stumble.

41:35 Already this - a prayer that was not accepted - he will stumble in four prohibitions, in five prohibitions, in six prohibitions. This one must know. For this reason one must be careful and have all the intentions as one should, in prayer, as is fitting. Let us check - a person must check because of this. Blessed be He, may He help all of us, that we have, with Hashem's help, much blessing, that we merit to come close to Hashem, [unclear], to be always, always, always, always in joy, full of vitality, full of awakening, full of good and wonderful counsel, full of good thoughts.

42:19 'And all these blessings shall come upon you and overtake you.' Amen. May we merit to be blessed of Hashem from now and forever, amen. May all the blessings in the Torah pass to us, amen. May we succeed in everything, from everything, all - may everything be open before us, everyone needs to be as full of hope as can be. Of course, everyone should strengthen himself in the Song of the Sea as much as possible, as the Me'or Einayim says, parashas Va'eschanan, he wrote that when one reads the Song of the Sea before, then one draws down livelihood, for the manna came down after the splitting of the Red Sea, and therefore everyone must read the Song of the Sea every day, every day, every day.

42:52 Not to miss the Song of the Sea even one day. Even if a person read and missed, we will make it up afterwards. Women, men - be careful to read the Song of the Sea. Children, everyone. There is very great satisfaction for Hashem, blessed be He, in saying the Song of the Sea, and this is learned from Tu BiShvat. For on Tu BiShvat they say song to Hashem, blessed be He, every day, for each and every thing. Therefore, with Hashem's help, also to learn, of course, the blessings, not to stumble in blessings, to know the order of precedence in blessings, as we know when the blessings are not equal, as we learned in the Rambam, what we learned in the Shulchan Aruch, siman [unclear], the topic in the Gemara, in Berachos, page 41, side a.

43:36 You know, Torah scholars - sit, learn, engage, engage in Torah, to toil in Torah as much as possible, as much as possible to learn, learn, learn, and [unclear] the Holy One, blessed be He, will grant us the complete redemption, the building of our Beis HaMikdash and our glory, and the Master of heaven and earth, our King at our head. May it be Your will, Hashem our G-d and G-d of our fathers, that all that we learned, that all the tzaddikim we mentioned, that all this protect us, that we have blessing and success from Heaven, and tremendous salvation from Heaven, for satisfaction before You, Master of heaven and earth.

44:14 May we merit the complete redemption, the building of our Beis HaMikdash and our glory - everything to You, blessed be He, everything for the sake of Heaven, that everything be of benefit, that everyone have miracles and wonders, signs, marvels, blessing, success, salvation; wherever they turn, may they prosper and succeed, may they have blessing. Open the wine for me, to make Kiddush on the wine. They took the wine. We will make Kiddush on the wine, and the Rav, the tzaddik - joy will come out for us.

44:40 Joy will come out for us, with Hashem's help. Be strong and courageous, everyone; we love you with a love - a great one. May the merit of Rabbi Nosson protect us. This is just the Kiddush on the wine. [unclear] - that Hashem, blessed be He, should have satisfaction. Amen. [unclear] very much to learn Rambam. Strengthen yourselves in learning the Rambam. If possible, that everyone strengthen themselves in learning the Rambam, and whoever can should start from... whoever has not yet learned Rambam should start from today to strengthen himself in learning the Rambam.

45:13 Start from today. Start in order. Because of Tu BiShvat, he should learn the Laws of Blessings now, he should learn the Laws of Blessings now, which will help and protect us - to mention the merit of the Rambam. To learn the Laws of Blessings, he should learn, and it will be of great benefit. To learn chapter 8, halachah 13, to know it by heart, so that a person can know everything about the blessings; he should aim to know the whole Rambam by heart, all of it, the whole Rambam.

45:46 As the Imrei Pinchas writes that a house that has no Rambam has no fear of Heaven. If there is no Rambam in the house, there is no fear of Heaven in this house. There must be a Rambam in every house. One must learn Rambam. To learn the Rambam's Mishneh Torah, to know exactly the way of the Torah, the halachah, as you... Listen to the wine, hear the wine. May it be His will that, with Hashem's help, I merit to pour wine down the throats of Torah scholars; may it count for me as if I pour libations on the altar. Amen. [unclear] page 1, side a: 'Whoever wants to pour a libation of wine on the altar should fill the throats of Torah scholars with wine.'

46:28 May it be Your will, Master of the world, that I merit to fill the throats of Torah scholars with wine. Amen. To give them drink. Now, this wine that they will pour for you - I intend by it that it be as if I merit to give Torah scholars drink. [unclear] protect us, [unclear], amen. Amen. And may we merit the building of our Beis HaMikdash and our glory, and [unclear] Yehudah and Ephraim, may You crown a king, son of David, in Jerusalem. [unclear] With your permission, my masters: Blessed are You, Hashem, our G-d, King of the universe, Who creates the fruit of the vine!