The Yanuka Rav Shlomo Yehuda-הסוד לשמחה פנימית! הגאון הינוקא מבאר מהי דעת ודרך הנכון (הוידאו מתחיל בדקה 7_46 )

2:58 He searches for what he sins in, what he transgresses in, in this and that, but he does not search whether really you know what you want from Hashem. Today we want things because the whole world wants them. Today you see a person wants a house, because everyone has a house. Once, people did not have a house. People would live 70-80 years with donkeys, with horses, in fields, with tents; they had no houses.

3:23 A house was not a main thing, it was a secondary thing. There is a house, but the main thing is to build up, to change the world, to change humanity, to do great things. Slowly, slowly everyone has houses, everyone wants houses. Everyone has clothes, everyone is looking to dress up, they start to feel a lack in clothing. That is to say, the whole world starts to want what the world wants, but no one wants what his true root needs to want.

3:51 The moment a person would want, finds his truth, his inner self, his true essence, then he would already reach the trait of truth. When does a person run from the truth? When a person is afraid to face a consequence, when a person is afraid to face some repercussion, and when a person does not know what he wants.

4:18 So when he does not know what he wants, then the child lies to his father. Because he does not know what he really wants from his father, so he lies. And then the lie distances the person from his point of truth, and then the person is full of lacks. He feels lacking, he feels sadness. He does not manage to reach even love, he does not reach joy, he does not reach anything, he starts to mix up all the opinions and all the desires, and everything becomes like a very great jumble, and everything is confused and messy and alarmed, and he does not know how to pray, and how to pray, and what to do, and how to get out of it.

5:03 So first of all, the advice that comes out of this is immediately to strive as much as possible for a person's point of truth, that he recognize his place. That a person recognize his place, his level, his abilities, his strengths, and know that he must be the best person in the world between man and his fellow. This first of all, because it starts from this. It is impossible to reach perfection between man and G-d before one starts to reach perfection between man and his fellow. First of all, to reach the level of perfection between man and his fellow: that he not rob his fellow, not deceive his fellow, be faithful to his fellow, that he have good traits in all these things, these are the foundations and the vessels of closeness to Hashem. Because the Creator - you cannot stand before the [unclear]. First of all you pass the test,

5:52 what is the greatest test of a person in this world? Who tests us every moment? The created beings, not Hashem, blessed be He. Yes, the created beings. We are in a trial in which all human beings judge us. And then, when you are pleasing to Heaven, a person pleasing to people is pleasing to Heaven, and the reverse: whoever is pleasing to Heaven is pleasing to people. "The spirit of people... the spirit of the Omnipresent is pleased with him."

6:18 That is not the meaning of "the spirit of the Omnipresent is pleased with him" - that a person is now beloved in Heaven, so now people will smile at him. That is not how it shows. It shows in that the person knows that the way to come close to the Creator is first of all to please his people, to please the created beings. Me - to be beloved in Hashem's eyes is not shown by your smiling at a person; think how to help people, think how you are helping the other, think how you judge favorably, what you can help with, what benefit you can bring, what you can strengthen, how you can make matches between singles, how you can support the broken one, how you can help the poor man, how you can strengthen someone who is despairing of life,

6:57 to look out for people, how to lift them up, to give them spirit, to give them hope - that is the meaning: spirit, "people's spirit is pleased with him", spirit, the Omnipresent is spirit - give people hope, like Yehoshua, "a man in whom there is spirit." And when a person gives this hope to the created beings, then you already know that he can reach the way that is true and complete toward Heaven, because then he can be upright in Hashem's eyes too.

7:21 It is impossible to trample on the world and expect to be upright in Hashem's eyes. And when a person - Why do they say - at the time a person passes on, in Tractate Shabbos, page 31 - they ask him, at the time a person comes to the heavenly court, what do they ask him? What is the first question? "Did you do business faithfully? Did you hope for salvation? Did you set times for Torah?" Pay attention to the questions, questions that have no connection between them. "Did you hope for salvation" is one topic.

7:47 "Did you set times for Torah" is a second topic. "Did you do business faithfully" is a third topic. But there is one link that connects them all. What is the link? In all of them, their root is truth. When you say to a person, did you set times for Torah - did you understand that the truth is the Torah, a Torah of truth, the Torah is the truth and not this false world? Did you connect to this truth?

8:12 Did - Rashi explained, he said, that if you hoped for the fulfillment of the words of the prophets, that is what they say to a person: did you hope for salvation. Did you incline your ear to the words of the prophets who say that the redemption will come? "Behold, I send you Eliyahu the prophet before the coming of the great day of Hashem, returning the heart of fathers and the heart of children to their fathers"? Did you hope for this, to already see the whole redemption, the whole unfolding? Did you believe the words of the prophets, did you feel it, did you have hope, and this - And then suddenly a person sees that this too is again the trait of truth. Because if I were to say, these prophets - what do you bless? "Who chooses the words of truth and righteousness,

8:49 faithful are all these words" of ours. If you do not say, Heaven forbid, the true prophet and the false prophet, right? But if a person does not believe in this, then what does that mean, Heaven forbid? That it is false, right? It stems from the person being false, so he does not believe either. The prophets are called prophets of truth and righteousness. All their words are truth and righteousness. So you see, "did you hope for salvation" is truth. "Did you do business faithfully" - were you a truthful person?

9:17 Didn't you lie? Didn't you swap things? Didn't you pervert justice? Were you upright? Were you everything? Notice that this way, that they ask a person in Heaven: were you truthful? Were you who you are? Or did you try to say, this world - let's try to grab and to save, for "eat and drink, for tomorrow we die." Then suddenly a person discovers that at his root he is wicked, because he does not believe in Hashem at all.

9:43 He does not walk in truth, he does not seek the truth, he does not care about the truth. So first of all, the main foundation is truth. So first of all one must build it. It is a foundation that one must build, make an effort, be truthful, faithful, devoted, truthful in everything - to the wife, to the boss at work, to the Rav, in everything. It is a foundation whose whole being, whose whole essence, is the greatest vessel to receive.

10:11 Everyone asks what is so special - now there was the hillula of Rebbe Nachman, everyone is happy, there was light and joy and hope, and there are - these are so many students. So many, many students, so many; these are lions of students. But the most famous student, the author of the books, the author of the writings - who was it? Rabbi Nosson. Everyone asks, how did this student merit more than all the other students? Why?

10:41 Because with this student, the greatest foundation he had was faithfulness and complete self-nullification to his teacher and master. When a person has faithfulness, the very, very, very greatest vessel in the world to receive abundance from the Creator is to be truthful and faithful. That comes first. When a person is not truthful and faithful, he does not have all that they would bring down to him; his head actually wants transgressions from Hashem. His requests are sins.

11:08 How will Hashem listen to him? When a person does not refine and cleanse his desires and the foundations of his truth and his faithfulness, everything he puts inside is a jumble of falsehood. You know that after one learns the Torah, why is it so important to learn Torah, and a lot of Torah? And always to ask by the Torah's view, by the Sages' view. Because when a person has not merited to learn the Torah, or to encompass it, or to learn and learn. There are so many books to learn.

11:40 When one learns very, very, very, very much, one learns another book, and another book, and another sage, and another sage, and another sage, and one learns - but one must learn and understand what they meant. What happens when a person does not learn their Torah, when one does not learn the Torah of the Sages, then our understanding gets distorted, and we hold that we understand the Torah as they did. If a person now learns the explanation, the Chumash, without Rashi, without commentators, he can explain - yes, it's the same thing, me - there is no longer any difference between us, between me and Rashi, anyone can interpret, what's the difference?

12:16 But when a person really learns the Torah in an orderly way, they learn the Torah, and learn the commentators, and learn the Rishonim, and learn the responsa of the Rishonim, and learn their thinking, and learn the Acharonim, and know the difference between Rishonim and Acharonim. And the majority of the opinions, and the poskim, and how important the Rashba is, that he carries the weight of most of the Rishonim in his opinion, in his ruling, they know the meaning and the importance of a great voice, and the ruling of halachah, and the interpretation of the Scriptures of the Torah, and the Radak, and the Malbim, and the commentators, Rabbi Levi ben Gershom, who explains some things a little differently, and one needs to know, then which commentator on the verses - to know which commentator to match so it does not contradict the things, because there are lots of versions and lots of readings, and about Iyov, whether he was a parable

13:03 and how much there was, and there are 13 versions of it, and so many things that are very, very scattered; and to learn the Torah in a correct, precise and orderly way, and to learn it and to teach it - that is a very, very hard thing. This now - Baruch Hashem, that I have taught you for many, many years, yes, Baruch Hashem, today, when we speak of many, many years of learning together, this is from toil, and from my having learned also the opinions that contradict and also these things, in order to straighten out many things for you. Many times you see that we sit over questions, we will explain to you both the opinions that disagree and these things.

13:42 And why is that? Because I also looked into the other side. And why? Why was it? In order to clarify and verify the truth of the Torah at its root. Do you know, for example, what this is like? I will ask you a question. How could the Sages once know, yes, they have no microscopes, they have no particles at all to examine about honey, whether it is impure or pure, permitted to eat or forbidden.

14:16 Think about it. Let's just think, only as an example; let's take this as an example. We see bees, it's a thing, it's a tradition. You know, if there were no bees in the world, the whole world could come to ruin. The bees sustain three quarters of the world, they clean the air, and there are many more good things they bring about in the world. There is tremendous power in them for healing.

14:42 That is very great wisdom. Hashem, blessed be He, made awesome things. I take the bees as an example. These bees, for example, gather the honey, gather the nectar, what is in the flowers, and form a hive, we eat the honey, and then there is honey and everything. This was already a tradition, it is not something invented now. From long ago, from the Sages, we see that it was so.

15:14 And I ask you, how can the Sages know that this is not impure? After all, they have no microscope to see it with the eye, it is not realistic to see and discern that this thing - it looks like something that comes from the bee. How can one say that this thing is permitted to eat, and not err in this matter? Can anyone answer me?

15:39 There is a way that Sages before - I am not talking about 200 years and 400 years and 500 years and 1,000 years - and so much tradition that would pass from generation to generation, from one to one to one to one, and everyone knows: this thing is a pure thing. Honey is not impure, it is permitted to eat it. How can this be? That is true. You understand, you are explaining what you are explaining in a spiritual way, in a spiritual outlook.

16:15 I am talking about the matter in an intellectual way. How could the Sages, by way of the plain meaning, from what the eye sees, how can one see and discern that this thing, which looks like honey, or - Hashem, blessed be He, sent honey with personal Providence. Who brought this? Who sent me this?

16:47 Did Abba send this? With personal Providence he sent me honey - here. This is called Providence. He sent me this, exactly as we are talking about it, here, it arrived. Everyone sees it now. He told him: go bring the Rav honey. Now on Sukkos people bring an esrog, but honey arrived for the Providence of the story.

17:17 This honey - the Sages see it, I think they all would have had to forbid honey for generations, and today we would have discovered that honey is something that is not made by the bee at all, and then everyone would say: did you see how the Sages did not know? Everyone would jump right away. The Sages see such a thing - who can check it, or examine it in some way, or such a small size of a bee, and tell us how it is, what is going on here, so that this thing would be permitted or forbidden.

17:52 The Sages learned this in Tractate Bechoros, page 7, also in the Rambam, in the Laws of Forbidden Foods, in chapter 3, halachah 3, in the Rambam. How does the Rambam rule that this thing is permitted to eat? Explain it to me - I won't go far with you. How, simply, can the Rambam know that this thing is permitted? Now, as you see, you see that this honey is in fact permitted.

18:25 But that is only because the Sages learned the Torah, and their aim and their essence was, at the root, to reach the truth of the Torah, to know what Hashem's will is. They did not try to forbid everything right away, and they did not try to permit everything right away; they tried to go deep and understand what stands behind it. And when one learns the Torah in a way that you try to understand what Hashem, blessed be He, wants of me, not what I want from Hashem, blessed be He.

18:54 All the time a person comes to the Torah and comes to [unclear] in the Torah - what I want. But no one comes with: what does Hashem want. And from here begins all the sorrow and the sadness. A person's sorrow and sadness begins from this, that all the time he wants. But if a person came from knowledge and understanding and contemplation: what does Hashem want of me - then he would understand that his existing reality too is a reality that is the Creator's will.

19:20 And I need to turn to my Creator and ask for His mercy, that He help me, and to tell the Creator simply, like this, simply, that it is hard for me and bitter for me, and I can't anymore, and I want salvation, I want help from Heaven, I want the Creator to have mercy on me, I want Hashem, blessed be He, to help me, to save me, to redeem me and rescue me - and to really tell Him everything that is hard for me and everything that weighs on me, in my own plain language.

19:45 And then this connection creates the bond for a person to be happy, happy, that he be content, that it be good for him. After all, the whole difference whether a person fulfills his obligation - like the dispute between the Rambam and the Ramban about prayer, when we pray at all to the Holy One, blessed be He: the Ramban says that the very fact that I can turn to Hashem, blessed be He, at all, this privilege that you have at all, such a possibility, to turn to the One who created the world - this alone, the privilege at all, is a thing beyond measure.

20:22 We have the possibility at all to turn to Heaven. You can turn to Hashem, blessed be He. That is your privilege. Whereas if I merely say some prayer in my own words, seemingly I have fulfilled the obligation of prayer. And if I pray in a time of trouble, when a person is in distress - then all the more so, 'in your distress' - then all the more he prays; it is all the more a mitzvah from the Torah. He prays - all the more so when a person has all the problems and all the things together in our generation, then one fulfills everything with this, and in the choicest way, too.

20:53 But the meaning is that a person merits to unify his heart and to prepare himself with pleasant and true vessels, and [unclear] of truth and of emunah, and he receives everything he does on such a level - these are the things that bring a person to the level of the high, high, highest joy. You know that in the time of the Beis HaMikdash, that Yonah ben Amitai, who was one of the pilgrims, on the festival of Sukkos - this is called the Beis HaShoevah, the Simchas Beis HaShoevah, the joy of the water-drawing.

21:24 In Tractate Sukkah, page 50a, there is Rashi - Rashi explains that the joy was over the water libation on the altar, and there is a question of the Maharsha, the Maharsha asks there on page 50a - the Maharsha asks: what really is the reason for this mitzvah of the water libation, this joy so great - what was the joy in a libation of water? Is that a thing that makes joy? How can they make joy out of it?

21:49 What is the point of this thing? What is the root of rejoicing in such a thing? Rather, truly the water is a hint to all the flows of blessing and the foundations - the Maharsha explains - that flow to a person all through the year. We need rain, we need water for the crops, for food and everything there is. The water is in fact the symbol of all the blessing that flows down all through the year.

22:15 And so the joy - that we, as it were, give forth and receive - we show the Holy One, blessed be He, that we rejoice in His abundance that comes down, because this is the main thing of a person in this world: that a person connects the abundance that comes down from above to below - that is the water, that is the rain, that is everything the Holy One, blessed be He, does in the world. And from here, in fact, is the true root of joy: that a person understands that everything that happens in the world is the Hashgachah of the Creator, and he connects his heart to powerful, spiritual and lofty things and exalted ones - so his uplifting is also much greater. The lower and further down in level a person is, the more he loves earthly things, and he is also coarser.

23:00 The higher a person is, his way is that he will love things that are all the greater and more exalted. It is like - I will give you a parable and its meaning: I will take a small child, and I will give this small child a toy, I will bring before him such a small car, and he will want it. And if we give a small child - we tell him: here before you is a small car, and he sees a big, real car - what will the child want, the small car or the big car?

23:29 What do you think? Will he choose this? Take a small child at home, try him: what do you want? This or this? What will he point to? Why? Don't you think so? But you think he should ask for the big thing? It's worth more. He would sell the big thing; he would buy a shop of the small one. Why doesn't he ask for that? Because his mind wants the small thing.

23:56 But afterwards, when he gets a bit older, then he doesn't want the small car; now he wants the big car. You say to him: why don't you want the small car? Once you wanted the small one; now he understands that a car is more important. But here they get stuck. If they went up a little more, they would want the One who created the small car and the One who created the big car. That is how one should think. And from here comes joy: that he still attaches every thing to the root, to the Creator, blessed be He, to Hashem, blessed be He; he thinks in terms of the revealed G-dliness of the One who created the world.

24:36 And look at the heart today. This whole day it's loving hearts. This one loves that one, and it's people running after lusts and fallen loves, a heart for a man, a heart for a woman. That is all a helping tool, but the hearts need to love the Creator, blessed be He. 'And you shall love Hashem your G-d with all your heart and with all your soul and with all your might.' G-d in Heaven is not there in order to serve the lusts and the wishes of the created beings.

25:07 He is there in order to redeem and to reign over all the created beings, all of them. And everyone thinks that His way is to serve what we want. Oy, Heaven forbid, that a day should come when Hashem, blessed be He, will awaken the world to understand this. But I am explaining it in a simple way, so that people understand it. And therefore, to our sorrow, throughout the generations false prophets arose, and false rabbis arose, and people who do not know the Torah, and they tried to twist for us the words of the Torah's view and the Sages' view, and we had no way to fight, and they did not teach us the holy Torah properly, and about this, Heaven forbid: 'the fool walks in darkness', 'A man's folly perverts his way, and his heart rages against Hashem' - because he did not go in the right way,

25:50 so he also does not know how to turn to Hashem, and Hashem, blessed be He, also did not answer him because of this. So for this one must always know the right way and how to come close to Hashem. And not for nothing did Rabbi Tzvi Elimelech of Dinov say that it is more important for a person to find a true Rebbe and a Torah way, to receive from him, than his zivug, his match. A match a person still finds, but a true way is the true purpose of a person in this world, in the World to Come, in everything; it is the most important and exalted thing.

26:20 So I think that if a person does this, then he will be happy. You know, I will tell you the story of Rabbi Shlomo of Karlin. Rabbi Shlomo of Karlin - everyone knew, he had love for Hashem; he was so in love with Hashem, blessed be He, that - everyone saw it on him, they would see it on him. And there was some poritz, a nobleman, a non-Jew, who greatly honored his wife.

26:45 In the town of Ludmir, everyone saw this non-Jew. They would know that when he goes out on the road, everyone would know with what royal ceremony he honors her, and gets down from the carriage, and opens the door, and bows before her, and that is how they describe the whole way he would conduct himself with ceremonies of honor. And everyone would say, when they wanted to bless someone, [unclear] - may there be love between you like this poritz and non-Jew, may there be the same way between you.

27:11 And so they would always boast that in the whole world there is no love like there is between this poritz, the master of the carriage, and his wife. One day they traveled in the town of Ludmir, where the holy one was, Rabbi Shlomo of Karlin, who died to sanctify Hashem's Name - it was a sanctification of Hashem's Name; he was Mashiach in his generation. The last words he said before he passed away - he said: Mashiach ben Yosef I was, but where are you, Mashiach ben David? So he said.

27:38 He said this about himself. And a soldier shot him; the Rebbetzin was upstairs, and saw it, and really screamed that they should be careful, and he did not manage to notice, and as he shot him, [unclear], Rabbi Shlomo of Karlin collapsed, and murmured these words, and passed away to his eternal home - his resting place is in the town of Ludmir. It was a sanctification of Hashem's Name, and very, very sad. And as they came into the area of Rabbi Shlomo of Karlin, the poritz did all the ceremonies and opened it, and just then they passed by the place where Rabbi Shlomo of Karlin was.

28:11 Rabbi Shlomo of Karlin was just standing and praying, and as they passed, the poritz saw him, how he prays to Hashem, how he turns to the Creator. It disheartened him. He said to his wife, in front of everyone, he said to her: this Jew loves his G-d more than I love you. And this is the greatest sanctification of Hashem's Name.

28:37 And from here we all need to see that the love of Hashem - both man and woman, we are all commanded in it - we need to feel that our heart must love our Creator, and to know that the Creator is the highest thing there is, to connect to Him and love Him and follow Him, to believe in Him and love Him, and that we say every day - it is written for us on the mezuzah, it is written for us in the tefillin, it is written for us and engraved for us in the Torah: 'And you shall love Hashem your G-d with all your heart and with all your soul and with all your might.' And let single men who have no wife to love not be sad, because Hashem, blessed be He, is their heart;

29:15 He is with them, He loves them. And single men, who need to be careful in this, and the married too, both man and woman - all need to engage with understanding and with their true purpose: the love of the Creator; to know that G-d who is in Heaven is not a game. The Creator must be served with awe, and one must be faithful. Every mistake a person makes in this world - the Creator, blessed be He - he will pay for this mistake.

29:40 There is judgment and there is a Judge, and this world is not ownerless. In the world they think they can do as they please and keep going on a corrupt path, but there is One in Heaven who sees us and our deeds, and judges us, and passes judgment on us, and created this world in order to reign. And He will reign, and everything the prophets prophesied is destined to come true. And we need, with all our strength, to guard the Torah, its laws, the way, and the right, true and complete faith, and this is what will bring a person the greatest joy, to the point that he will leap - 'his heart carried his legs' - from how much he will rejoice, he will leap in the air. Why?

30:22 Because he knows that 'whoever finds Me finds life', because he cleaves to Hashem, blessed be He; he understands that he merited to come close to Hashem, blessed be He, truly - from here will come to him the greatest joy in this world. So that is my answer to you, the Rav here. I hope I answered you, and be happy, 'and you shall rejoice in your festivals.' - Honored Rav, indeed the answer is so deep and so beautiful, I am very moved.

30:57 And the whole great, holy shiur, the place, this gathering - a gathering like Mount Sinai - we merit all the time to receive Torah from the mouth of the Rav, the Moshe Rabbeinu of the generation; we receive the Torah from Sinai, the words are joyful, and really we need to dance for joy at this. The Rav gave the answer as he already explained before - yesterday, the day before, the Rav spoke in the name of Rebbe Nachman of Breslov, since it was his hilula day.

31:30 The Rav spoke on the subject of truth, and that through truth, in fact, a person can reach joy. Today is the hilula of the Gaon of Vilna, and so I ask the Rav if he can give us an answer also according to the secret and the Torah of Rabbi Eliyahu of Vilna. - May the merit of Rabbi Eliyahu of Vilna protect us.

32:06 You know that the Gaon - his way was the guarding, that the Torah should stay closed, not to breach the lines of the Torah. That is also the reason he disagreed with Chassidus. He did not disagree with Chassidus in its essence, in order to disqualify Chassidus over something. The whole essence of the Gaon was the guarding and the fence and the lines, not to go outside the lines of the Torah. Everything has to go only by the lines. That is the way. That is why he was also the Gaon of Vilna. His genius was a thing beyond measure, since he was expert in all the writings of the Arizal and in all of the Zohar at the age of nine.

32:51 At the age of nine he knew all of the Zohar and all of Kabbalah. He knew everything. There was nothing the Gaon left without learning. He knew everything. His famous derashah, when he reached the age of bar mitzvah - the whole world heard it. And there is a record of it, of his derashah, but the thing that amazed everyone in his derashah is that he wove fear of Heaven into the Torah, to give all the people in the world fear of Heaven in his derashah.

33:17 So they saw his greatness in Torah, but they understood that the great thing in the Gaon of Vilna is that out of all the Torah he wove for them in the bar mitzvah derashah, the thing that cried out most from his derashah was fear of Heaven, even though it was connected to Talmudic topics, things that have no - that it was hard to connect to this, the Gaon of Vilna knew how to take it and rebuke the generation and rebuke the people, to come close to Hashem, blessed be He.

33:44 And this is what we need to learn from him, from the Gaon, may his merit protect us, the master of the hilula, with Hashem's help - from his way and from his outlook. He also, in his commentary on Mishlei, in the introduction, what he writes. The... the... which is in fact all of mussar, and when tzaddikim once wanted to learn mussar, they would open Mishlei and read. And the Gaon of Vilna has a very wondrous commentary on the book of Mishlei.

34:08 There is also - there is this: many years ago I made, I made a commentary on, I made - there is a commentary of mine on Mishlei, on the commentary of the Gra. I taught the Gra and made a commentary on the words of the Gaon, and with Hashem's help a book is also destined to come out of it, with Hashem's help, with Hashem's help may it come out of it; it is also recorded. There is something in the shiurim on the... there are very, very many writings that, with Hashem's help, I hope will come out, with Hashem's help - all the great work of the students, thank Hashem, this holy institute - that they will be published, with Hashem's help.

34:44 So there I really gave an explanation: I read out the verse, read out the Gra, and give a commentary both on Mishlei and on the words of the Gaon on this. And there, one of the things I explained at the beginning is the way of the Gra's interpretation, his approach to interpretation in general; as everyone knows his way, it is very, very, very, very conservative.

35:11 And from here everyone needs to know - Heaven forbid to think that there was something against Chassidus as such. True, all the stories came out, and everything that came out against it, all that is known - the Baal HaTanya and the Rebbe of Vitebsk too wanted to meet him, and it was prevented, but at the root of the Torah everything is one, and we need to learn from the Gaon, yes, for today, in our days, his conservatism and his lines.

35:36 And this, thank Hashem, is what I - I tell you, if you ask me, my whole way and my line is like the Gaon: to walk within the lines and keep things closed, and to guard the ark, to guard the Torah, not to bring things in, and to guard the line - and within this guarding to serve Hashem with Chassidus, out of joy, out of joy with fervor, as is proper - but yes, we need to have the fences and to guard what he wanted, so that, Heaven forbid - you need to understand, it was a very hard period and it was after the Sabbatean movement, and there was, Heaven forbid, a danger that the Torah would be forgotten, and all kinds of new approaches arose, and leaders in strange ways, and the Gaon of Vilna did what any other sage

36:21 would have done, and one certainly needs to bring this matter to attention, to explain that it should not be, Heaven forbid, something not good, Heaven forbid. This is because his resting place is in the hidden treasuries on high, holy and awesome; his name is greater than 'Rabban', with Hashem's help - may his merit protect us, the master of the hilula, and all Israel our brothers, that we will have salvations, and all the blessings, with Hashem's help, will rest upon all of you, salvations, miracles and wonders, a good life.

36:50 And now a few niggunim. Now we'll open the heart a little - Rav Katz