The Yanuka Rav Shlomo Yehuda-הסגולה של הינוקא לביטול הקשיים שו״ת עם הגאון הינוקא לאחר סעודה שלישית מול חומות ירושלים

2:48 He does a test, DNA, and they see that he is related to his brother, and suddenly he discovers that he is a Jew. He flees the village and returns to his Judaism, and then everything he did for thirty years is forgiven. Such a person you call a tinok shenishba. But today, when there is a revelation of G-dliness with ever greater strength and might in the whole world, in the whole world they see Hashem, in the whole world they know there is Hashem, and you have the possibility to discover G-dliness in every possible way.

3:13 You cannot come and claim, make the claim, 'tinok shenishba', and everyone will do whatever he wants. There is no such thing. Every person must educate himself to fear of Heaven, and to fear Hashem, to search for Hashem, and to seek Hashem. Here - and what does Rivkah say? 'And she went to inquire of Hashem.' She sees a pull: on one side, he wants to come out at the houses of idol worship, on the other side, the house of Shem and Ever - he wants to come out at the house of study. And she does not know what to do. What does she go and do? 'And she went to inquire of Hashem.'

3:40 That is: what is Hashem's will? What is Hashem's will? She goes to seek the voice of the Holy One, blessed be He. Where is it found? In the synagogues, in the houses of study. So she goes to look for Hashem's will. A person who has any problem at all, when in the end he goes to the house of Hashem, then he will reach the solution. But whoever seeks to find the solutions outside the house of Hashem, and in the end tells himself, I am a tinok shenishba, I tell you the truth, I do not know how much that holds in Heaven, but I know that our Rabbis taught us that today this is not called a tinok shenishba.

4:12 Once, yes; today, no. Today, when you have a revelation of G-dliness, why, walk in the street - suddenly you will see a page full of revelation of G-dliness. A person cannot come to know that there is Hashem in the world? He walks by a bus stop, he sees some sign. He goes everywhere - waiting at the health clinic, in every way one sees there is a revelation of G-dliness. Everyone is shouting about the existence of Hashem. A person cannot check that there is a G-d in the world? He researches everything - which car is best, which watch is most beautiful.

4:38 Who is the Creator who created all this - that he cannot ask? And then he says, I am a tinok shenishba. It does not work like that, in this way. There is judgment and there is a Judge; this world is not ownerless, Heaven forbid. - But one sin drags another sin after it. A person who was born in a place, let's say secular, he grew up and committed sins, he goes around with sins, he cannot get out of it - where is his free choice?

5:04 - From everything one can get out. Of course, every person will have his own, different judgment. 'Because Avraham listened to My voice' - they take off the three years from him, it is 175, 172 - that is 'Eikev', so that is fine. But in the end, if a person discovered G-dliness and went through a certain difficulty, the Holy One, blessed be He, judges his years differently. They will also judge him favorably, they will also take him into account.

5:30 The Creator is a merciful and gracious G-d. He is full of mercy; He judges a person, He understands a person so much, even when a person sins. You know that every sin, every sin, the Holy One, blessed be He, judges and rules on a person for every sin he does according to his situation, according to his place. There is a difference between the sin of a man who is married and the sin of a man who is single. Between the sin of a rich man and the sin of a poor man. All of these are judged as sinners. They did the same sin.

5:55 But the Holy One, blessed be He, will count it as less, because this poor man is pitiable. This poor man sinned out of all his worry, out of all his poverty, out of all his hardship, out of all his suffering he sinned; he is sick, he sinned because he is sick. There is one - ah, he is rich, he has everything, he has it all. Why did you sin? Ah, you have everything? His sin is much more severe. The Holy One, blessed be He, judges; one does not judge everyone, and that is it - only the Holy One, blessed be He, can judge us. Which is the matter of judgment on Rosh Hashanah, on Yom Kippur.

6:21 This is Hashem, who is a merciful and gracious G-d. You understand, so it is not exactly the same thing, that everyone is judged for the same sin; the Holy One, blessed be He, judges everyone. This is what the Yerushalmi explains, explaining chapter 1, [unclear] 1, that the nations of the world sin out of too much good and wealth, and the Jewish people - out of all the suffering, the hardship and the poverty, we sin. And because of this the Holy One, blessed be He, does a kindness: for non-Jews He does not join a good thought to the deed, and for us, Israel, He joins a good thought to the deed.

6:45 This is the free kindness of the Holy One, blessed be He. Seemingly it is the same thing; the Holy One, blessed be He, could take their thought. They wanted to do - a non-Jew from the nations of the world wanted to be one of the Righteous Among the Nations. He thought how he would now save 300 Jews. He did not save them. Is it counted for him or not counted for him? It is not counted for him. The Yerushalmi says explicitly that it is not. Because He does not join it to the deed for him. But on the other hand, a Jew now wanted to do some good thing, wanted to donate 300 [unclear], wanted to give charity, and in the end he did not do it, because it did not work out for him, because he could not,

7:13 because he wanted to get a loan, and he thought he would make a deal with it - the Holy One, blessed be He, says to him, You gave to Me. Because the Holy One, blessed be He, joins the thought to the deed. You see that the Holy One, blessed be He, judges in the finest details, the smallest things, and that is why He is the Holy One, blessed be He; it is not... - What is the [unclear] that the Rav said? I heard that they think that, so to speak, he was in the house of Terach, and he had not yet merited complete and absolute knowledge, until Gavriel the angel was revealed to him, and he looked at the heavens and walked in the deserts, and understood that there is a G-d in Heaven, because he saw the sun setting,

7:47 and saw the moon rising, and then he says, who is this? And then, until the Holy One, blessed be He, was revealed to him - Gavriel afterwards taught him all the secrets of Creation, as the Me'am Lo'ez explains, and only after that did the Holy One, blessed be He, reveal Himself to him. How is this connected to that? - It does not matter; I explained it, so to speak, not in terms of the number but in terms of the deeds, that he is judged less - as if something did not happen, the Holy One, blessed be He, takes it off him, less - from when you knew Hashem.

8:13 That is, our number, it is judgment, but it is also mercy; it can be interpreted. Yes, He does not judge him. He does not come to him in judgment and say to him, listen, these three years were such-and-such, so for this you deserve [unclear]. Simply, they take it off and that is it - it is Hashem's kindness. It could be that for someone else He does count it, I do not know. That is why the Creator can judge and rule and tilt the judgment - in judgment: 'a G-d of faithfulness and without injustice, righteous and upright is He' - the Holy One, blessed be He.

8:39 There is no person who suffers for nothing, there is no person who is afflicted - everything is Hashem's free kindness, everything is with infinite mercy. If we knew the infinite mercy with which the Holy One, blessed be He, deals with us, we would simply fall in love with Him, not wanting to stop loving Him. There is no delay and no hardship; we are always thinking of Hashem's judgments and of hardship, and we attribute to the Holy One, blessed be He, all the so-called bad things. When something bad happens, they say it is Him, but when there is some success, a person says, I have luck, I have luck, I am smart, I am successful, I made a successful deal. But when there is something bad, they look at the heavens: see what is happening here.

9:19 But when there is something, I said, if, Heaven forbid - earlier, what we learned earlier, this is what I explained earlier: that if one sees a person, Heaven forbid, who did something bad - 'one who suspects the innocent is struck in his body', Heaven forbid - this one, if you saw him behaving wrongly, you may suspect him. This is what I brought from Bava Metzia, [unclear], page 24a, that is permitted, right?

9:44 So, to distinguish with infinite distinctions, with the Holy One, blessed be He, there is no suspicion. You understand? Many people, so to speak, Heaven forbid, you understand on your own. I heard a baal teshuvah, when he returned in teshuvah at age 20 or 30 - his brothers are married to non-Jewish women, they were among the non-Jews, they lived among the non-Jews, and he returned in teshuvah. He told me, he related to me that an inner voice from inside came out to him, a voice: return to the Holy One, blessed be He. He left everything; he was in France, he left everything, he came to the Land of Israel, today he sits every night, from midnight until the morning, he published siddurim, he is the gabbai of the synagogue, every matter of holiness; he learns all day, he sleeps an hour or two,

10:29 and all that. I asked him, how did it happen? He said to me, no, an inner voice brought me. And his brothers are with non-Jewish wives; nothing came of it, but he told me, I had an inner voice at a certain time. That is, apparently every person has the chance; the Holy One, blessed be He, says to him: come to Me. Even if he is inside the hardship, inside the impurity, he has a point from which the Holy One, blessed be He, draws him out of there. And they bring him to a tzaddik; he draws him out of there.

10:53 He says to him: come, come to Me, come to the Holy One, blessed be He, and draw close. This is exactly what our master the Arizal says, that this is called 'a Tanna who assists'. And if a person has an ibbur of some Tanna, or the teacher who strengthens him - this is called 'a Tanna who assists'. A person can attain some ibbur of a Tanna. Sometimes you see a baal teshuvah who suddenly, at age 40, 50, or a person at age 60 suddenly returns in teshuvah, cries tears, wants the Holy One, blessed be He, returns to Him, blessed be He, so much, and says Tehillim, and says, how many years I was far away in the world.

11:24 If I leave the world, where am I going? He starts to cry, and suddenly you see him returning in teshuvah so much, and crying - this is called 'a Tanna who assists', and suddenly there can be in him an ibbur of Rabbi Shimon, Rabbi Akiva. - Is it possible to [unclear]? - It could be, yes. If a person feels some connection or bond to this soul, it could be that he will see many hints that will be of benefit to him. - A bris milah, at a very old age - there are Jews who return at 60 and do a bris milah.

11:55 A mohel who is an expert in this told me, he said to me, suddenly everything opens up for them and they return in teshuvah in a wondrous way, they draw close to the Holy One, blessed be He, in a wondrous way, only because they did a bris milah. - Yes. - So Hillel obligates the poor. There is a rabbi in the United States, and he has... Hillel obligates the poor? And the Maharam Schick obligates those who do not know how to learn - so he said. He said, I add more to this: I obligate all those who did not know how to learn, who said it is hard for them to learn.

12:25 And he would review everything forty times in his learning. Forty times in learning, until he was the greatest of the students of the Chasam Sofer, the Maharam Schick. Is there such a thing as obligating a person who is not in that situation? - No, 'obligating', so to speak - it does not obligate him in that situation. It obligates as to exempting him. If a person says, I am rich, I did not engage in Torah; I am poor, I could not learn. Or a person says, I also do not understand Torah. Or, I was troubled by my evil inclination. All these things by which a person tries to exempt himself in some way - they bring before him people much greater than he, who showed self-sacrifice.

12:57 And anyone who, let's say, is today in your city or in your place, who is in the same situation as yours and overcomes it - against you, he can bring an accusation against the person. If there is some poor man now in the same city, one poor man like this and one poor man like that, he has the same situation of trial, and this one overcame and did a good thing - the second cannot claim, saying there is no way, I could not, because they will tell him that in his neighborhood there was that same poor man who did do the same thing.

13:24 But 'Hillel obligates the poor' says that even today, not only Hillel - in the same neighborhood. One does not need to reach Heaven for Hillel to obligate him. Today, while he is alive, if there is someone close to him who stands in the same trial, he can obligate him. But each one is in a different situation. - Rav, are there others who hold like Rabbeinu Yonah, that in fact a person is not judged for the sin, but for the [unclear] of the sin?

13:54 Are there others who hold like him - that in fact it is not [unclear], because a spirit of folly entered him? So is he the only one who holds this way? Are there others... - Look, regarding judgment for sins, or iniquities, or transgressions, the Holy One, blessed be He, judges the person. I explained that the Rambam rules in Hilchos Teshuvah, chapter 3, halacha 14, that even if a person transgressed sins of kares and the most severe things, if he does teshuvah, he can merit the World to Come and can receive everything. The condition is teshuvah.

14:22 The sin is not so important and not so interesting. Teshuvah is the important thing. Because a person who committed a sin - the complaint against him is: why did you not do teshuvah? Because about a sin, a person can claim: I sinned unintentionally, and not on purpose, yes, on purpose, he sinned. Now what does one do in practice? Does he have hope, or does he not have hope? - Rav, Adam HaRishon... he has hope, right?

14:47 Why did Adam HaRishon, as it were, not merit to do teshuvah, and then Adam HaRishon will need [unclear]. - First of all, Rabbeinu Bachya explains this, that we in fact do teshuvah on Rosh Hashanah in order to bring merit to Adam HaRishon. So we are already doing this work. So this already repairs what you said. That is, the teshuvah we do every year on Rosh Hashanah, when we do tikkunim, and Zichronos and Shofaros and Malchuyos, and crown the Holy One, blessed be He, as King, this already repairs Adam HaRishon.

15:18 Therefore every Rosh Hashanah repairs the sin of Adam HaRishon; therefore it also was on Rosh Hashanah, the sin of Adam HaRishon, so it repairs it. But if he had received and understood the secret of teshuvah... So Kayin understood the secret of teshuvah. It was revealed to him; he went to seek Hashem. Perhaps it could be that the Holy One, blessed be He, wanted, that this is how the Holy One, blessed be He, wanted, in His wisdom. But in the end, the Shabbos - in Psalm 92, in the Midrash Shocher Tov, it is written that the whole world was filled with darkness, and Adam HaRishon knew the secret of Shabbos, and Shabbos is the secret of teshuvah.

15:52 So he did know something, but not, so to speak, the words 'I have sinned, I have done iniquity, I have transgressed', because he needed, so to speak, to say 'I have sinned, I have done iniquity, I have transgressed' - to say these expressions, to do teshuvah truly, to understand that he was wrong. And as I explained to you about Kayin, Kayin - in the end it was a murder that was, so to speak, by indirect cause, because he did not know where the soul goes out from; it was the first sin in the world.

16:16 So he made him like a sieve. - No, 'indirect cause' means that a person does not know where it came out. It does not matter - in the end the last blow is... the last blow, but the first one he gave him, he was alive. He did not know that one strikes the head and then one dies. It does not matter, the blow... if he gave a first blow to the head and he died, then it could be that it is written that he made him like a sieve. It is that he gave him many, many blows, he made him like a sieve.

16:42 - If a person shot a person with bullets, is that then also grama, an indirect cause? - But he did not know. Kayin and Hevel - this is actually - we meet them when in fact they quarreled. And Kayin rose up against Hevel and killed him. Now, he did not kill him with a bullet, or with a gun, or with a knife. He killed him with a stone. Right? Now, before this there had not been any murder that Kayin had seen, so that he came to know in the world that by giving a blow to the head, or by cutting off the head, a person dies.

17:16 There had not been. And he did not know from where the soul goes out. So he struck him on the leg many times, struck him on the arm many times, struck him on the belly many times. He wants the soul... he wants him to die. He wants to kill him. Right. But he did not know what kills. Fine. That is, he made him like a sieve. Never mind. - So the Rav is in fact saying that Kayin is the secret. Why, in fact, did he merit that teshuvah, the secret, was revealed to him?

17:44 Adam did not merit it. He merited to discover teshuvah - I think perhaps because of his lowliness, that in the end he understood the deed, that he had killed his brother, and he was a wanderer and a vagrant in the land, and when a person goes from place to place and feels that he is banished, and feels that he has nowhere to go, then he begins to lift his head to Heaven, he begins to receive teshuvah. Rav - 'and Rivkah loves Yaakov' - I would explain that it says that Rivkah loved Yaakov more - not that she did not love Esav, she loved Esav, but she also loved Yaakov more.

18:20 One sees it with parents too: sometimes there is one child who is more gifted, more like the parent, he has more special qualities, he is cleverer, sharper, the parent attaches to him more, and the children see it; but if a person does not play favorites in what he gives the children, but in his heart he really leans more toward this child, because he is more colorful, more special. Is there something in this too? Rebbe Nachman says in Sefer HaMiddos that one who has a craving for eating loves one son more than the rest of his sons.

18:51 That's what he says. That's what he says. That is... she loves Yaakov - [unclear]. - Yes, it does not seem to me that she had a craving for eating, even though there were delicacies there, and game, and lentils, and 'of this red, red stuff', there wasn't the... There were many dishes in the family, but it does not seem to me that this is from the side of a love of eating, but I will explain it to you. The meaning is from the side that a person walks in a certain path of a tzaddik, some kind of holiness, so he admires whoever walks in his path.

19:23 So he wants him to be like him. So he admires him and loves him because he walks in this path, right? That is the reason she loved him: because she saw, as it were, where the children were - she felt the children in the womb, she saw, she remembered exactly where it wanted to go out, where it wanted to go out. Her love was, in the end, a love of Hashem. - He said 'wise', like Yosef. - Yes, yes. It is more a love... - But is this thing correct? It is something that is possible - a parent can not play favorites in practice. One should not play favorites. But not in practice.

19:57 - I understand. You know, if we go today, we go today through the whole world, the whole world, and through all of history, and through all the tzaddikim, everyone of whom it was expected, when he was small, that he would be great, was not great. And everyone of whom it was not expected that he would be great - he was the great one. In all of history - if you go also through the Torah, also the Prophets, also the Writings, as truly with King David, and Yishai who did not think of him, and starting with the latest tzaddikim of our generations, all the holy ones and the tzaddikim, no one expected of the Gra that he would be the Gra, and no one expected of the Maharal of Prague that he would be the Maharal of Prague,

20:34 nor of Rabbi Shimshon of Ostropoli that he would be Rabbi Shimshon of Ostropoli. Suddenly the Arizal sprang up for you, and suddenly the Baal Shem Tov sprang up for you, and suddenly the tzaddikim sprang up, and the holy Ohr HaChaim. They did not expect it, they did not know that these souls were destined to come. And always in their stories, when they were small, they never expected it from a certain place - that from the one of whom they expected the most, in the end nothing came, and from the one of whom they did not expect it, in the end something did come. Be sure that in the beis midrash of the holy Rashash, which was Rav Gedalyah Chayun's - who was one of the greatest of the sages and the tzaddikim and everything - there were many in the yeshivah who he thought would be the Rashash

21:13 and would be the great ones, and in the end they were not. In the end, the attendant, the cleaner who used to clean the beis midrash, who was the Rashash, he was the holy Rashash, whom we speak about today. That is, those figures of whom it was never expected, in the end they are the ones. In every home, too, there is the surprise. It could be that the child you tend to love more, because you think he is the most talented - in the end, in a few years, that other child will overtake him, and will be your greatest.

21:41 So you can never know anything; we cannot know. We can only pray to the Holy One, blessed be He, that He guide us, and that we see great love among everyone. One must always keep love and unity, to love everyone, all the children. And always, of course, truly, you are right. There is a soul that can be more all-encompassing among the brothers and will be more in everything, but the role of the parents is to show love to everyone, to draw everyone close, and this is work.

22:08 It is a test for the parents too, that they need to work on this. But of course, there is no doubt in this, that there is one who is G-d-fearing or a Torah scholar, and one who does not walk in the path of holiness. Everyone comes now to talk and compare, because it's... 'Look, Yosef got more.' There is nothing to compare, yes? We are saying that everything must come from understanding. A father can behave this way or that way, but in his understanding he must know the truth - who is the king.

22:36 Okay, that is not important. - Rav, there are also hidden tzaddikim. The Rav spoke about tzaddikim of whom they did not think that... There are hidden tzaddikim, or tzaddikim who spring up, right - suddenly one hears about the Chazon Ish. He very much kept himself 'hidden among the vessels'. Very much. And the Chofetz Chaim told him - he told him to go out to the street, to go outside. In fact, people that no one had heard of - they did not think, they did not know who they were at all. They saw some young avreich, worth nothing - no, no, they looked down on him. - I will tell you, I will tell you something: the great things of the tzaddikim are their deeds.

23:08 You know, the Chazon Ish - this week I told a certain Rabbi Eliyahu, I told him this story, a very moving story; there was some matter that I told, I don't know. The Chazon Ish, these great ones and tzaddikim had very, very great deeds, that their thoughts, the power of their thoughts, their deeds, these are what brought them to these levels. You know that there was a cleaning woman, that in his old age, when he was already old, he would walk in Bnei Brak, walk some 40 minutes, an hour every day with the cane.

23:40 They would accompany him, and he would walk from side to side in Bnei Brak. And once, when he came back, he lingered some time at the door and did not go into the house, and went back to make another round. So they asked him - one time they did not ask, the second time - there were several times that they noticed, and they asked him why he lingers and again turns back and goes on - what was in the house? Why did he not go into the house?

24:05 So he said that there was a poor woman who had no children and had no husband, and she would clean there, whom they had brought from the yeshivah to clean his house at this time, when he would go to take a little walk. She would clean, and she would sing in the house, sing. That is, 'if I go in, she will stop singing, and this is the only thing that gives her a little contentment. She sings to herself, to the Holy One, blessed be He, and she is like this - she has something that lets her pour out her pain. So if I go in, I will stop this for her. So I prefer to make another round.

24:39 Meanwhile time will pass, she will surely finish and leave', and so he kept her contentment for her. These deeds, that were learned from him, are much more than the genius of the Chazon Ish and his greatness. Sometimes the deeds... even more than the miracles that he would do. He had great miracles, yes, but... this is more important - these deeds, these small ones, this looking and this reflecting, are much more important.

25:04 It comes to teach us, truly, their level, and because of this you heard of the Chazon Ish. Be sure that... Look, when Hashem, blessed be He, makes tzaddikim and holy people known, it can be one thing. Or one - either this or that. Either that person, Heaven forbid, all his fame is a lie, and all he comes for, Heaven forbid, is to distance Jewish souls from the Holy One, blessed be He, and he is truly impure of the impure and has no connection to holiness - or he is holy to Hashem, and the Holy One, blessed be He, made this happen.

25:38 It is either this or that. But I, for example - people do not always merit to hear and to see right away. I have [unclear] a long time, thank G-d, in the world, but I did not always merit to be close to tzaddikim. Often it takes a long time until one gets to know them, hears and comes - comes at a certain time; before that, one does not merit it. These are matters of merit, and of the Holy One, blessed be He, who grants a person merit; but more than that, we will leave this to the Holy One, blessed be He, that He decide for us and lead us to a good path. We, with Hashem's help, will all, with Hashem's help, always be happy.

26:10 Amen. May everyone have salvations, with Hashem's help. Amen. I was happy to be with you on Shabbos; it was a very great joy. The Holy One, blessed be He, will save everyone, [unclear] everyone salvations, a good life, good tidings, salvations, wondrous miracles, all the [unclear] and all the good flows of blessing, and that we merit always to hold ourselves strong, for you see that in this generation it is very hard, hardest for people, and they go through many tests and difficulties.

26:35 And you - I tell you, I see, thank G-d that I meet with many Jews, and I see many cases that people go through; I see the letters, I hear about problems, things that truly seem like some dream; it is very painful, it is very, very painful for me, very; I truly pray about this to the Holy One, blessed be He, and it breaks me very much that I have to... These are very painful things; people do not know this at all.

27:01 What our people go through! How? Not to tell. - What, not to tell? - No, I say, certainly, to tell; everything is fine. Thank G-d, I also - we succeed in solving the problems, thank G-d. But I mean that it hurts very much to understand where our people are, and one must feel the pain of our brothers, and one must strengthen as many people as possible to hold themselves strong, strong, strong, with all their strength, so that they do not break.

27:28 And no matter what a person goes through, and no matter how hard it is for him, and it seems to him that his test is the hardest - this is what they asked me today after the netz, you remember? Who asked this after the netz? - How does one know that one goes up a level? - Yes, yes. Right? They asked this after the netz: how does one know that a person goes up a level? How can one know when a person goes up a level? So the way is: when a person sees that he went through difficulties and concealment of the Face and very great tests, and it seemed to him that [unclear], suddenly he saw salvation, and after that he sees some good light, he moved forward, and again he had concealment of the Face,

28:04 and again he saw salvation, and again concealment, and again salvation, like this several times, until he held himself strong and he [unclear] completely, then he is on the level. For a person to go up in his level, he needs a great deal of testing, very, very much, in emunah in Him, blessed be He, in trust in Him, blessed be He. When he sees that there are so many difficulties on him and they close in on him, then he does not know what to do. But the most important thing, so that a person knows what to do, is to lift the eyes to Heaven and to pray with all one's strength to Hashem, blessed be He, that only Hashem, blessed be He, will save me.

28:37 It is true that it seems to a person that he is alone in the world and no one understands him; he must hold himself with all his strength, never to break, Heaven forbid. Whatever will be. In whatever situation he may be, hold himself with all his strength - whether in the worries of livelihood, whether in finding a match, whether in shalom bayis, whether with children. In everything, never to despair, Heaven forbid, to hold on with all one's strength, with the eyes to Heaven, which is the most important thing.

29:04 Always to lift the eyes to Heaven, to pray to Hashem, to hope to Hashem - [unclear] the verses: 'See my affliction and my toil, and forgive all my sins.' 'Hasten to my help, Hashem, my salvation.' 'My eyes are always toward Hashem, for He will take my feet out of the net.' 'For Your salvation I hope, Hashem.' These are the verses that are very, very good to say while lifting the eyes to Heaven - to look at the heavens and say them - for this arouses very, very much mercy before Hashem, blessed be He, and it is also a little: small in quantity and great in quality.

29:32 There are, thank G-d, many people whom Hashem, blessed be He, simply answered. You know that a person only gazes at the heavens, and the Holy One, blessed be He, can have mercy on him and save him, just from the gaze. That is the reason that we need to have windows in the synagogue - in the Beis Yosef, in siman 90, in the Bayis Chadash - you see this in the laws of prayer - we find the reason for the windows: why are there windows in the synagogue, what is the reason? There are twelve windows - what is the reason for the windows?

29:57 So that we can look through the windows, look at the heavens, see the heavens through the windows. When a person looks at the heavens, suddenly he sees the heavens, his heart opens; mercy is aroused before Hashem. All the flow of blessing and all the mercy of Hashem are revealed precisely from a person who lifts his eyes to the heavens, because then he truly merits to know who created the world. - And if it is through a tzaddik, the Rav [unclear] this - does he also go up in levels? - Honored Rav, we are listening; we did not honor the Rav enough during Shabbos.

30:27 We are still at seudah shlishis; only I am sorry that there was no meal, because we were late with words of Torah, but we held the meal before. Can one say Ya'aleh VeYavo? [unclear] - No, whoever is still - we will do it, with Hashem's help, together. Then he loses 'VeHachalitzenu'; you can say - [unclear] 'VeHachalitzenu'. I said: if you make seudah revi'is before nightfall from seudah shlishis - if you make it from seudah shlishis and you eat a kezayis after nightfall, then it counts for you both as seudah shlishis and as seudah revi'is.

31:00 It counts for you both as seudah shlishis and as the fourth. Eat a kezayis - you make it before bein hashmashos or during bein hashmashos, and now eat a kezayis at nightfall; it counts for you as seudah revi'is. Do you understand? And you eat a kezayis at nightfall, it counts for you as seudah revi'is. - But how about Retzei? Within seudah shlishis - I decided to eat before [unclear].

31:27 But if you already go into nightfall, and you eat another kezayis of bread, you are already in seudah revi'is. But you will not say 'VeHachalitzenu'; you can say - you will not say 'VeHachalitzenu'. - Both Ya'aleh VeYavo and Retzei? - No, he says 'Retzei VeHachalitzenu'; Ya'aleh VeYavo he does not say. He did not pray Maariv; he did not accept Rosh Chodesh. When you answer Barchu - you answer Barchu, that is a zimun, an invitation. In the Beis Yosef, in siman 69, in the law of 'poreis al Shema'.

31:54 When they say Shema Yisrael, the chazzan says - when they say Barchu, the chazzan invites us to pray Maariv and to answer 'Blessed is Hashem, the blessed One, forever and ever', and to pray the Maariv prayer. Now, with Hashem's help. And then you may not say anything at all from when you said [unclear]. Now, you pray Maariv, you say Ya'aleh VeYavo in the prayer - then in Birkas HaMazon you will not be able to say 'Retzei VeHachalitzenu'. The opposite, because you will already be in Maariv, in Ya'aleh VeYavo.

32:22 So you are still in Shabbos. So you cannot - you have not yet accepted Rosh Chodesh. You can stay like this all night. You are still - we are now at the meal, we are still in Shabbos. Whoever... I don't know if you... We are still in Shabbos, we... There are tzaddikim who on motzaei Shabbos of Rosh Chodesh would eat or drink wine on motzaei Shabbos in honor of the Rosh Chodesh meal, and they would also say Ya'aleh VeYavo. And also Retzei VeHachalitzenu - and this too is a contradiction.

32:48 Contradictory, it is a contradiction; I have not seen this. About tzaddikim I do not ask questions, but I... all the chassidim of the tzaddikim do as the tzaddikim do. I will just explain, I will explain. The moment a person eats - a person who eats bread at seudah shlishis, during bein hashmashos, and after that he eats another kezayis at nightfall, then he can intend by this that it will be for him both seudah shlishis and seudah revi'is. And then he fulfills the obligation of seudah revi'is.

33:13 After that he says Birkas HaMazon, prays Maariv - he has fulfilled the obligation of seudah revi'is. He does not need to go out and make seudah revi'is again. Why? Because he intended that when nightfall came he would eat another kezayis of bread for seudah revi'is. It counted for him as seudah revi'is. I am saying that this is not l'chatchilah, but it is possible to do it. A person who wants to eat seudah shlishis, ate before nightfall, should eat after nightfall another kezayis of bread, and a kezayis of bread, - Because a person who wants [unclear]... with a niggun. In [unclear] too they do not say [unclear] with a niggun. Why? With us they say it. There is Rav Adri, who also made a niggun for it, and they sing.

33:55 It is a niggun, thank G-d. With us he says Mizmor LeSodah also on Shabbos, with its niggun. - The Rav spoke earlier about a person who goes through a test. - I say, with Hashem's help - yes, it is worthwhile to say it with a niggun. - The Rav spoke earlier about a person who went through - - On the contrary - and a person should rejoice every moment that he guards himself from this; at every moment he fulfills 'and you shall guard yourself from every evil thing'. Let him be happy.

34:20 So says Rebbe Elimelech; the Alter Rebbe also writes it. Every moment - each time a person overcomes himself, then he fulfills 'and you shall guard yourself from every evil thing'. It is a mitzvah from the Torah. - The Rav spoke earlier about a person who had a test, he withstood the test, and then he goes up a level. What happens with a person who goes through tests, many tests, and through the tzaddik he is rescued from the trouble? Is it then also considered that he withstood the test, and does he also go up a level?

34:47 Or is that the tzaddik's level? The tzaddik gave him a gift; it is not his. - His level, his level. A tzaddik who takes you out of trouble is a tzaddik who also grants you the merit, don't worry.