The Yanuka Rav Shlomo Yehuda-הינוקא הרב שלמה יהודה - עניין סוד פרה אדומה - The Yanuka - Rav Shlomo Yehuda

4:59 he is only.. he has no emunas chachamim, so that is how he behaves so the Holy One, blessed be He, brings it about that his wine is yayin nesech The severity of a person who has no emunas chachamim his severity is grave he cannot even imagine how great his severity is that he is altogether in the category of an apikores In Tractate Sanhedrin, page 99b 'Rebbi and Rabbi Chanina both said: what is an apikores?'

5:27 It is one who disgraces a Torah scholar - a person who has no emunas chachamim On the fourth line from the bottom it is written 'For example, those who say: for themselves they read, for themselves they studied' So Rashi says that all that they learned - this is what they say about the Sages: they learn for themselves and they pray for themselves no good comes out of the benefit that the Sages truly bring The world does not truly appreciate the Sages because they are all fools so they never truly honor the Sages, truly They do not know what a sage is what wisdom is called, on what wisdom rests..

5:59 Everyone disgraces the Sages, and because they disgrace the Sages the Holy One, blessed be He, brings about, corresponding to it, what happens that a passing away happens, may the Merciful One save us It is written in Tractate Shabbos, page 119b 'Jerusalem was destroyed only because they disgraced Torah scholars in it' as it says, 'And they mocked the messengers of G-d' and whoever disgraces a Torah scholar, there is no healing for his wound Yosef HaTzaddik when the brothers disgraced Yosef what came about through it came about.. and no healing came That is why one must understand the inner meaning of the honor that Yosef had Everyone has honor every single one of the Jewish people has honor because the Torah - what we said at the beginning in Rashi that the Holy One, blessed be He, created the world for the sake of Yisrael and for the sake of the Torah

7:05 And when there is honor for Yisrael and honor for the Torah then the Jewish people rises and is elevated And when, Heaven forbid, there is disgrace to Yisrael or disgrace to the Torah may the Merciful One save us, the opposite happens, and the Holy One, blessed be He, brings about the opposite And when every Jew is honored, every single one and especially when Torah scholars are honored, which is a most precious thing When a person sees a Torah scholar, he must be very, very much in awe for he learns the Torah of Hashem, blessed be He and to honor him, to hold him dear, to glorify him and to encourage him, to strengthen him, to support him and to help him in every way possible just so that his heart will be free to settle into the wisdom

7:53 And Yosef HaTzaddik, while he stands in a holy place in an exalted place, in his level and he has to go to Egypt and be rolled down to such a poor and low place and all his honor is trampled and the brothers assist in this, and the sale of Yosef comes about so when Yosef's honor was damaged - death came about through it And that is why there were the Ten Martyrs, which were needed to repair the damage to the honor that was damaged for Yosef HaTzaddik And it is all only because of honor That is to say, everything the Holy One, blessed be He, brings about in the world is to guard the honor of the Jewish people and especially to guard the honor of the Sages and especially to guard the honor of the tzaddikim within the honor

8:42 Rabbi Pinchas of Koretz says in Imrei Pinchas about a level there is in the world Just as in the world, the non-Jews are many within the non-Jews there are the righteous of the nations of the world and after the righteous of the nations of the world there is 'the Jewish people' and within the Jewish people there are upright people and within them there are the Torah scholars and within them there are masters of prayer and within the masters of prayer there are still more holy tzaddikim, and they are the few The further inward you go, the fewer they are, the more..

9:08 So that is exactly the difference There are diamonds, precious, precious, precious diamonds The more precious the diamond, the rarer it is so much more are its value and its preciousness hidden from the world That is the value of the diamond its preciousness, its worth, that it is worth much more so much more is it hidden from the world its preciousness, its value in the eyes of the world the world cannot estimate it so because of that it keeps disappearing to the point that it is covered from the eyes of the created beings And the greater the preciousness, the more it is covered and hidden and so people go out more to experience it So too Yosef HaTzaddik because his honor was precious beyond all measure and the brothers did not know how to value Yosef's honor, and also Yaakov Avinu..

9:51 and everyone knew Yosef's root and Yosef's power so Yosef had to be rolled down to such a low place until from there his honor would sprout by itself That is why Yosef said to them if Father and you are worried about the honor then 'you shall tell my father of all my honor in Egypt, which you have seen' because you have seen that this honor is not damaged And then, when the Holy One, blessed be He, brings it about that, in fact, that apikores or that am ha'aretz comes who speak and disgrace Torah scholars because of whom the honor is damaged because of whom, in fact, a passing away happens, and because of them death happens that in general also their level and their place is that they are altogether deniers and heretics, and their wine is yayin nesech, may the Merciful One save us

10:36 as everything we explained... The Rashba says that his wine is yayin nesech, and so on And such a person, who has no emunas chachamim, is altogether in the category of an apikores his law is that of an apikores as the Rambam, in Hilchos Shechitah, chapter 2, halachah 12 and also the Shulchan Aruch, siman 2 in Yoreh De'ah, se'if 2 The Shulchan Aruch says: whoever denies the Torah and Moshe Rabbeinu whoever denies them - he is like an idol worshipper, and his slaughtering is neveilah, may the Merciful One save us The Rambam in Hilchos Tefillin, chapter 1, halachah 13 The Rambam says: a Sefer Torah, tefillin and mezuzos that an apikores wrote are to be burned Those of an apikores must be burned; he has no share in the Torah In Hilchos Avel, may the Merciful One save us, the Rambam writes in chapter 1, halachah 10

11:37 The Rambam says that for these deniers and apikorsim one does not mourn for them for behold, the enemies of the Holy One, blessed be He, have perished behold, the enemies of the Holy One, blessed be He, have perished and it says, 'Do I not hate those who hate You, Hashem' In Hilchos Edus, chapter 11, halachah 11, the Rambam says that these transgressors - they did not count them at all these deniers - they did not count them at all among those disqualified from testimony they have no part at all in testifying these deniers are disqualified from the outset Why? The Rambam explains that the non-Jews are 'neither raised up nor brought down' and these deniers and apikorsim are only brought down, down to Sheol and they never have a rising A non-Jew still has some kind of tikkun

12:33 but a person who is in the category of an apikores and treats Torah scholars with contempt is not connected at all.. he will have a descent down, down, down, and he will never have a rising because they altogether disgrace Hashem, blessed be He they altogether disgrace the Torah And this is what, to our sorrow, is multiplying today: many amei ha'aretz who have a mouth to open, to speak about whoever they please in whatever way they please and they look like a barking dog, may the Merciful One save us, in Heaven They open their mouth and right away the kelipah of a dog clothes itself in them and that is how they look in Heaven, all those who open their mouths And therefore he also does not join in a minyan In the Mishnah Berurah, siman 55, se'if 46, 47

13:17 and likewise the Chazon Ish on Yoreh De'ah, siman 2, os 18 the Chazon Ish also brings this wording: whoever does not believe in the words of our Rabbis and does not live by the Torah, may the Merciful One save us they have no connection The Rambam in the responsa Pe'er HaDor - I saw the new edition - siman 71 also brings that they do not join in a minyan at all the Karaites and whoever does not believe in the words of our Rabbis that people who do not know how to honor the Torah and value the Torah they are altogether 'he has scorned the word of Hashem' When the honor before Hashem, blessed be He, is made complete and through this there is preciousness and honor, and everyone honors Hashem and the Torah and everyone sees the mitzvos and comes close to Hashem

14:22 through this death is abolished completely and all the troubles and accusers and the evil eye and problems and troubles and all the problems there are in the world all are nullified and void before the honor of Hashem The prophet Yeshayahu says, chapter 40, verse 5 'And the glory of Hashem will be revealed, and all flesh together will see that the mouth of Hashem has spoken' that all the created beings, all of them, from small to great all of them see the glory of Hashem when the glory of Hashem is revealed then everyone will see the End, will see the geulah will see the kingship of Hashem, will see the building of the Beis HaMikdash, the Holy Temple will see the Hashgachah, the revelation of G-dliness, that Hashem, blessed be He, rules the world will see the kingship of Hashem in the world

15:15 but that is when the glory of Hashem will be revealed when there will be a revelation of the glory of Hashem because now there is no revelation of the glory of Hashem everyone disgraces the Torah, everyone destroys the Torah and they do not know how to treat it as precious and make a distinction and to strengthen the Torah and encourage the Torah and make a distinction.. Today, whoever equates an am ha'aretz and this.. they say a Torah scholar and this is an am ha'aretz, and they make.. and this is altogether what destroys the world and this is our whole exile, only and solely because of this that there is no recognition and distinction in the world at all, to understand what is truth and what is Torah, truly and what is true thought, and how to think and how to contemplate

15:55 and how to look and how to see and what to do and how to do it, in order to act and truly bring Hashem satisfaction and what to do and how to do it in order to truly separate ourselves from the views of foolish people and to separate us from people who have no connection and no relation at all to the point that they join with them, or that such amei ha'aretz come.. and the separation is to make a complete, complete distinction, completely, completely And therefore Yosef HaTzaddik, who in his level was more exalted than all and was in the land of Egypt, where everything is abominable and he sits together and he learns the Torah with deveikus he learns it for the sake of Heaven Because today there is no grasp at all of understanding

16:45 what learning Torah properly, for the sake of Heaven, is Rabbi Chananya ben Tradyon, in Tractate Avos, chapter 3, mishnah 2 Rabbi Chananya ben Tradyon says 'Two who sit and there are no words of Torah between them, this is a session of scoffers and two who sit and there are words of Torah between them, the Shechinah is between them' Seemingly this wording is not understood There are so many people who sit and learn So why would it not say two who sit together.. or two who learn something together?

17:31 What is 'there are no words of Torah between them'? Or what is 'and there are words of Torah between them'? The meaning of the words of Torah that need to be there is words of Torah that will be together with the person words of Torah that will bind one to the other Today there are no words of Torah between one and the other Even when people base themselves on some halachah or say something, that there is something to lean on for how people behave but the words of Torah are not between us.. there is one Torah the words of Torah need to be between them, between us, words of Torah..

18:05 If there are no words of Torah between them, then there is no Shechinah, no Shechinah And this is because learning today is crooked And this is what the Gra, the Gaon of Vilna, explains in the sefer Even Shleimah, chapter 1, os 11 our master the Gaon of Vilna explains that the Torah, in fact, has the law of rain Just as with rain, one sows and it comes down into the ground whatever they put into it if a person sows there, plants apples there, plants oranges there whatever you plant in the ground this rain that comes down is what will make it grow for you Our master the Gaon of Vilna says that if a person learns the Torah not as it should be whatever you learn will only bring out in you the 'root bearing gall and wormwood' that you have

18:54 everything that is in a person, all his bad character traits it is because he does not learn the Torah lishmah and to learn it as it should be - so he brings out of himself all the bad that is in him instead of the good coming out in him, all the bad in him comes out, may the Merciful One save us And our Sages, of blessed memory, already warned so many times in the Shas in Tractate Nazir, page 23b, in Tractate Berachos, page 17a and in Tractate Shabbos, page 63a, in Rashi 'Maiminin' - the passage beginning 'Maiminin' in Rashi about those who engage in Torah from the right in Tractate Pesachim, page 50, in Tosafos on page 72b in Yoma, in Tractate Taanis, page 7a, in Tosafos too learning that comes to provoke, that comes to show off, may the Merciful One save us

19:44 and all the learning he learns - it is only to do, may the Merciful One save us, the opposite of the Torah as it says in Horayos, page 10b: when the learning is not for the sake of Heaven and the learning is to provoke, the learning is to do the opposite then whatever a person does against it, it will only bring out the reverse for him because there are no words of Torah between them what they learn together is not learning that is between them because he does not want to bring out of himself the Torah that is in him Once, people would sit and engage in Torah it was learning that is one, learning that is true That is why it is important to hear Torah from the mouths of true tzaddikim and Sages

20:20 because only that is learning that can lift a person because it is learning that has the power - learning that is between a person and the other so it is learning that has the status of 'between them' that it can bring the one who is far close to the other and then closeness is made between them And so it will be understood why Yaakov Avinu wept over Yosef, who departed from him because there is no Shechinah upon Yaakov What is this about the Shechinah - you have so many holy and righteous sons?

20:45 But Yaakov felt that the Shechinah between them was only with Yosef HaTzaddik And that is why they learned the law of the eglah arufah, the heifer whose neck is broken Why? Because before Yosef's departure, when Yosef fell into the pit and the brothers took and sold Yosef and threw him down and sent him down, and wanted him to roll far away from them because they felt and knew that this honor perhaps they held in their minds that this honor is not the honor that is in fact due to him because now everyone sees that the honor is going to Yosef Maybe it is not honor he should receive? And maybe there is something wrong in the honor?

21:19 So maybe one should oppose him so that he does not receive this honor And that is why 'and Yisrael loved Yosef' he loves Yosef HaTzaddik so much that he learns with him and the Torah learning that Yaakov Avinu learns with Yosef they learn the law of the eglah arufah As everyone knows in the law of the eglah arufah what is written in the Torah, 'If a slain person is found' in the book of Devarim, Parshas Shoftim, chapter 21, verse 1 'If a slain person is found on the land, and it is not known who struck him' they do not know who it is So it is written in Tractate Sotah, page 46a and likewise the Yerushalmi, chapter 9, halachah 6, in the Yerushalmi what this matter was: they go and take the elders of the city

22:06 and they come and sit by that stream So the Holy One, blessed be He, said: let a heifer in its first year, which has not produced fruit, come and atone for that one who did not produce fruit because it is not known who struck him And then the elders of the court come and say 'Our hands did not spill this blood, and our eyes did not see' And the Kohanim say, 'Atone for Your people Yisrael, whom You have redeemed, Hashem' So both in the Yerushalmi and in the Bavli the question is asked: what did the elders of the court do?

22:38 What - Heaven forbid, could it occur to anyone that they shed blood? How is it even possible - 'our eyes did not see, our hands did not spill'? Certainly you did not spill, certainly not, you have no connection to this matter They simply wanted to make a protest, to say that we have no connection to, or knowledge of, what was done in our city we have no relation to this place And that is why they do it at a stream, in a place that has no soil and fruit cannot grow there and so, corresponding to that slain one who could not bring fruit and fruit no longer comes from him, it is not known what will be with him And Yaakov learns the law of the eglah arufah with Yosef that before Yosef HaTzaddik departs, then everyone, in fact..

23:19 Yaakov Avinu weeps over the child, that now he has no one to learn with there is no Shechinah between them And now that there is no Shechinah between them, where did Yosef HaTzaddik go? Who knows that he has no more fruit? that nothing more will come out of him - what about my child? That is why they learned the law of the eglah arufah, already with ruach hakodesh to understand that all that is here, that he learned with him is in order to restore the honor that when Yosef HaTzaddik comes to his standing - the honor will return back to Yosef because he knew that when he.. he needs to make a protest But the brothers did not come and say 'our eyes did not see, our hands did not spill' they came and brought the tunic: 'Please recognize'

23:56 So what is this, no connection to you? Do you not hold that you have a connection to this? So they left Yaakov Avinu in pain over it And therefore, when Yosef departed - the honor departed Yaakov Avinu held that there is no honor for Yosef now that in fact there is no Shechinah that will be between us because the learning of Yaakov and Yosef had the status of 'the Shechinah between them' which is learning lishmah, superior learning which is learning above all learning which is an intellect above all intellects, which is a wisdom above all wisdoms and then, in fact, death is abolished And that is why he said to them in return, 'You shall tell my father of all my honor' And after that they arrived, and Serach bas Asher came and told Yaakov Avinu

24:41 So Yosef HaTzaddik sent him wagons, sent him wagons to bring Yosef As the Torah says, it is written in Bereishis, also in Vayigash, chapter 45, verse 27 'And he saw the wagons that Yosef had sent to carry him and the spirit of Yaakov their father was revived' So why did he.. what is your vitality?

25:05 What was Yaakov Avinu's vitality from? Why 'and the spirit of Yaakov their father was revived'? Rather, because he saw the wagons it reminded him of the law of the eglah arufah He remembered that they had learned together; so he said to him: Father I am sending you these wagons and with the wagons I am sending you now - these are the wagons you see know that the honor with me was not damaged and also what the brothers did, Heaven forbid in fact there is nothing to damage, Heaven forbid because everything that was.. the honor was kept with me, my honor was not damaged so that Yaakov Avinu would not think, Heaven forbid that because something was done, perhaps Yosef's honor was damaged and if Yosef's honor was damaged - there has to be death and Heaven forbid that there has to be death

25:45 then, Heaven forbid, you can understand what could already happen, may the Merciful One save us and Heaven forbid, death among the tribes or death among the brothers is a most severe thing So he was afraid of that So he said, 'You shall tell my father of all my honor' - here, the honor is whole with me there is no flaw at all in my honor And that is why he told them: the honor with me is whole Then there was great joy for Yaakov Avinu as it says, 'And the spirit of Yaakov their father was revived' that Yaakov Avinu could rejoice because he understood that his honor was not damaged, for he had honor, for the one who stood as his teacher was his father, Yaakov Avinu.

26:20 (The sound of a baby crying in the background) What a voice - this voice is a better voice than mine, this voice. What a pure voice, what a good voice, a clean voice. Too bad they didn't put him on to continue, so that I wouldn't speak..

26:50 The voices.. And then it will be understood that when, Heaven save us, honor departs, then death comes, Heaven save us - and through this the Torah is forgotten. That is why, in Tractate Yevamos, page 62b, about Rabbi Akiva, it is written that Rabbi Akiva had twelve thousand pairs of students, from Gevas to Antipatris, and all of them died in one period because they did not treat each other with honor.

27:18 So they died because they did not show honor, so there was a passing away. So they died. And the world was desolate until Rabbi Akiva came to our Rabbis in the South and taught them, who were Rabbi Meir and Rabbi Yehudah, Rabbi Elazar ben Shamua, Rabbi Shimon. Aha, so because of this the Torah was not forgotten, do you understand? Why did the Holy One, blessed be He, bring it about that the Torah was not forgotten? Because there were those who knew how to honor their master and teacher, Rabbi Akiva.

27:43 They had honor and awe for their teacher. This is what Rabbi Elazar says in Tractate Kiddushin, page 33b: Rabbi Elazar says: 'Whoever does not rise, who does not stand before his teacher, is called wicked, does not live long, and his learning is forgotten.' These are the three aspects I mentioned. He is also called wicked because he has the law of an apikoros, for he does not honor the Sages. 'And does not live long' - because through this, death is brought about, because he does not rise before his teacher.

28:10 'And his learning is forgotten' - that the Torah is forgotten. It is not for nothing that Rabbi Elazar says this, because it all depends one on the other. Because when there is no honor for the Torah and no honor for the Sages, through this there is a passing away, Heaven save us, that a person brings his death closer, Heaven save us, and through this the learning is also forgotten, and through this one cannot understand at all what Torah is, and what Hashem, blessed be He, is at all, in order to come close to Him.

28:36 This is what Rabbi Elazar said. And then, in fact, after the Holy One, blessed be He, brings all this about with Yosef HaTzaddik, who had great awe and very great love for his father, and he showed him that with him the honor was complete, and his honor was not damaged when he was in Egypt, then Yaakov Avinu rejoiced: 'And the spirit of Yaakov their father was revived.' And because the Holy One, blessed be He, brought all this about with Yosef HaTzaddik, that with Yosef HaTzaddik there was such joy, and there was holiness and elevation, that Yosef HaTzaddik was cleaving to Hashem, blessed be He, then, in fact, a Tikkun took place with Yosef.

29:11 Because Yosef HaTzaddik is the aspect of 'Jerusalem'. As you know, 'Yosef' is the gematria of one hundred fifty-six, and 'Tziyon' is the gematria of one hundred fifty-six. And because the passing of tzaddikim is as hard as the burning of the house of our G-d - in Tractate Rosh Hashanah, page 18b: 'The passing of tzaddikim is as hard as the burning of the house of our G-d.' So when they shamed Yosef - that is the aspect of the destruction of the Beis HaMikdash. Because Yosef - he is Tziyon, and Yosef - he is Jerusalem; and when Yosef was shamed, Heaven save us, there was a departure from Tziyon, because then there is the passing of tzaddikim, like the burning of the house of our G-d.

29:43 And that is why this is what the Abudarham explained in the name of the Riva about the prayer. He says that each blessing in the Amidah prayer corresponds to the blessing before it. That is to say, the blessing 'Heal us' corresponds to 'Who builds Jerusalem'. This is a great wonder; I never understood why, what the connection is. So now it is understood. So he brought a proof for this from what is written in Tehillim, in chapter 147, verse 7, it is written: 'Hashem builds Jerusalem; He gathers in the dispersed of Israel.'

30:09 'Hashem builds Jerusalem' - the building of Jerusalem. 'He gathers in the dispersed of Israel', and the continuation, 'Who heals the broken-hearted' - this corresponds to healing. So this is what he brought, that there is a connection. So now I will understand better why there is a connection between Yosef HaTzaddik - who is Jerusalem - and the blessing of 'Heal us', to healing. And then it will be understood why one who shames a Torah scholar has no cure for his wound. Because he is among those who destroy Jerusalem, for he destroyed Jerusalem.

30:33 Because he destroyed Jerusalem, there is no cure for his wound. Because then, what did he damage? The Beis HaMikdash. He damaged Yosef HaTzaddik. And because he did this, Heaven save us, what came about in the world came about, Heaven save us. Because of this, this thing came about. And therefore Yosef HaTzaddik, who was holy and was pure, and had no attachment at all to the world, and he kept the honor complete, and since he had already told his father to come and take this honor, then he returned the honor to him through the wagons that he sent him.

31:04 And therefore he said, 'And you shall tell of all my honor', and then he sent the wagons. And then he rejoiced, that Yaakov Avinu received back all the honor from Yosef. He returned the honor to him. And then the Shechinah rested on him again, and then the Shechinah dwelt between them, between Yosef HaTzaddik and Yaakov Avinu. And then death is nullified - death is nullified, and there is length of days and years, and death is nullified.

31:28 And when death is in fact nullified - because we see that honor is bound up with death. It is written in the Torah, in the law of honoring parents, in Parshas Yisro, in chapter 20, verse 11: 'Honor your father and your mother, so that your days may be lengthened upon the land that Hashem gives you.'

31:53 In another verse, in chapter 21, in Parshas Yisro, verse 15, it is written: 'One who strikes his father or his mother shall surely be put to death.' So there is a connection between honor and death. Because what it says to honor - that is his father and his mother, and the opposite of 'Honor your father and your mother' - that is death. That is, 'One who strikes his father or his mother shall surely be put to death.'

32:17 And because 'one who strikes his father or his mother shall surely be put to death', and 'Honor your father and your mother', which is the thing that in fact reaches higher and higher, that when a person honors his father and his mother - then in fact a Tikkun for death is made, and when there is damage to honor - then death comes. Another proof for this, that damaging honor causes death, Heaven save us: that for 'one who strikes his father or his mother', the Torah says death.

32:41 Because when honor is damaged - because honor is a very, very, very lofty thing, it is an exalted thing that must be returned to Hashem. And therefore, when tzaddikim are shamed, people are punished even more. Why? Because the honor of the Sages, and of the true tzaddikim in particular, is the honor of Heaven. And whoever shames them, Heaven forbid, Heaven save us - it is truly a consuming fire. And therefore what happens happens through this.

33:07 And this damage corresponds to that damage: when there is damage to honor - death comes, Heaven save us. And what can cause this.. There was one man, all of you have heard of him, who had the greatest honor there is. He passed away in the year 5509. They called him 'the Graf Potocki', Valentin.

33:36 That was his name: Avraham ben Avraham, this Graf Potocki. They called him Valentin before they called him Avraham. He was very, very wealthy. He was from a great noble family that had wealth like no other. And this Graf Potocki, who decided to go after Hashem, blessed be He - and it was a very great grief to the priests and the wicked there, and they decided that they would burn him. When would they burn him?

34:06 On the 7th of Sivan, the second day of Yom Tov of the diaspora. They seized him and stood him in the square. And before this he wept before the Gra, he wept to the Vilna Gaon. So the Vilna Gaon asked him, why are you crying? You are about to be burned for the sanctification of Hashem's Name?! So he said to him, I am not crying about that. I am crying that I have no father from the Jewish people - I am a convert.

34:30 And I am crying because I did not leave a son among the Jewish people, because I have no sons; I am going like this. So he told him a Midrash; the Vilna Gaon told him. There is a verse in Yeshayahu, chapter 44, verse 6: the Holy One, blessed be He, says, 'I am the first and I am the last.' So the Midrash explains - there is a Midrash Rabbah, Parshas Yisro, section 29, in the name of Rabbi Abahu, a very beautiful Midrash. Rabbi Abahu said: A parable of a king of flesh and blood who reigns; he has a father, he has a brother.

35:11 So the Midrash, Rabbi Abahu says: 'The Holy One, blessed be He, said: I am first for one who has no father, and I am last for one who has no brother, and besides Me there is no G-d for one who has no son.' The Holy One, blessed be He, said: I am first for one who has no father, and I am last for one who also has no sons, and for him I am more than ten sons - so said the Holy One, blessed be He.

35:39 He kissed him, and the Graf Potocki went, and was burned. The Baal Yesod V'Shoresh HaAvodah, Rabbi Alexander Ziskind, was there. He hid there and watched how they burned the Graf Potocki. There is Rabbi Avraham bar Nasan, of the Rishonim, 'HaManhig'. In siman 25 the Manhig writes that the Kaddish is founded on the redemption.

36:06 What we say in Kaddish, the meaning of the Kaddish, is in order to hasten and bring close the redemption. So all the tzaddikim of the generation (in his generation) say - the Yesod V'Shoresh HaAvodah said that if he had had a minyan and had said Kaddish, Mashiach would have come immediately, at that very moment, as the Graf Potocki was being burned, Mashiach would have come immediately. And he burned all his honor. The Vilna Gaon promised to get him out with holy Names; he did not agree.

36:30 He did not agree. He wanted to be burned like this for the sanctification of Hashem's Name - that is the Graf Potocki. The Halichos Shlomo, Rabbi Shlomo Zalman Auerbach, who is a descendant of Rabbi Yaakov Yosef HaKohen of Polnoye, and of Rabbi Shimshon of Ostropoli - everyone has heard of the Halichos Shlomo - in chapter 20, in the laws of prayer, he says that they have a tradition from the Gra, from the Vilna Gaon, that from this deed of the Graf Potocki, who gave up his life...

36:54 the spirit of impurity ceased from the world, and the Sitra Achra was weakened, from the greatness of his self-sacrifice. This has a law connected to it for washing the hands in the morning, that one needs to walk four amos. So the spirit of impurity was weakened because of the Graf Potocki and the self-sacrifice of the Graf Potocki. So the Holy One, blessed be He, brought it about that the Graf Potocki would cancel out the spirit of impurity from the world, because he gave his honor over to Hashem, blessed be He.

37:18 Young, from a wealthy family, and of an exalted level, and with all this he gives everything over for the honor of Hashem, blessed be He. This is what he cared about - the honor (of Hashem), and honor did not interest him at all. And when, in fact, preciousness, honor and greatness are given to the path of holiness, then already everyone, as I said - 'and the glory of Hashem shall be revealed'. It is not for nothing that the prophet Yeshayahu, as we said, says this, in chapter 40, verse 5: 'And the glory of Hashem shall be revealed, and all flesh together shall see that the mouth of Hashem has spoken.'

37:49 Because there will be a revelation of the glory of Hashem, blessed be He. And then there will be a special rising before one's teacher. And the Yerushalmi says in Tractate Eruvin, chapter 5, halachah 1, and Rabbi Shmuel says in the name of Rabbi Zeira, that whoever stands before his teacher and receives his teacher's face is like one who receives the face of the Shechinah. When you go to greet your Rebbe, you are greeting the face of the Shechinah.

38:13 Because this honor, preciousness and greatness with which one honors the Rav - this is greeting the face of the Shechinah, to hasten the redemption. This, of course, happens only with lofty things. It does not happen with just any.. This is what he says: 'like one who receives the face of the Shechinah'. And not just receiving the face of the Shechinah, but it also happens at the most exalted level, that he truly brings the redemption closer. Because to greet the Rebbe is truly to greet the face of the Shechinah.

38:40 That once people would go to this Rav - going - when you go, you enter with holy trembling, because this is greeting the face of the Shechinah - this is his splendor - this is greeting the face of the Shechinah. And also beware: if you do not honor him properly, then also, Heaven save us.. because damage to honor, Heaven save us, etc. At the same time that Yosef HaTzaddik becomes precious, and the whole world honors him and he rises to greatness, what can purify a person is only his humility and his submission.

39:18 Because arrogance, Heaven save us, is the side of death. It turns out that when honor, Heaven save us, is damaged, death comes about. And when death comes about, then in fact the Tikkun for death is only through.. How can one in fact rectify the impurity of the dead? It is impossible to become pure from the impurity of the dead except through the ashes of the red heifer.

39:44 Only the ashes of the red heifer can purify a person from the impurity of the dead. It turns out that damage to honor causes death and passing away, etc. And only when they are in fact purified from the impurity of the dead, then it will be an aspect of purity, which is a wisdom that is in fact higher than human intellect can grasp. So it will in fact be understood.

40:13 There is a Rashi that I am now trying to understand, which contradicts itself. And then now it will be understood through what we said. In Parshas Chukas, in the book of Bamidbar, chapter 19, verse 2, it is written: 'This is the statute of the Torah'.

40:42 The statute of the Torah - what is it? 'A red heifer, perfect, in which there is no blemish, and upon which no yoke has come.' And why is it a statute? What is 'the statute of the Torah', what is this statute? So Rashi says: because the nations of the world taunt - What is this mitzvah? What is this, that you take a red heifer? This is what you do - what is this thing? It is a strange thing. So the nations of the world will belittle you and mock you: What are you doing with a red heifer?

41:13 But Rashi says something else in Parshas Va'eschanan, in the book of Devarim, chapter 4, verse 6: 'For your understanding, your wisdom, in the eyes of the peoples'. So Rashi says that the nations of the world hold the mitzvos in preciousness and honor - what the Jewish people do - they hold the Jewish people in preciousness and honor. So how did you say that on one hand you say, because the nations of the world shame and do not value the mitzvah, and how on the other hand do you say that the nations of the world honor the Jewish people?

41:44 This is not clear; a precise reading of Rashi's words needs to be understood. So perhaps this will truly be understood through what we explained. That when, in fact, the nations of the world - after all, the red heifer can purify a person from death, and only the nations of the world and all who are in the category of apikorsim belittle the red heifer, because the red heifer can purify from the dead, and the impurity of the dead comes about through damage to honor.

42:12 And who shames? Those apikorsim and the heretics and the non-Jews. They shame Israel. Now it will be understood why, in fact, they in fact say 'What is this mitzvah to you?' - the non-Jews can say this, they laugh at us. Why? Because they laugh at how we can be purified from death that was caused by damage to honor. Now this Rashi will be understood. Now it is understood. Because if not, then in fact there would be no way out of the damage to honor.

42:39 So that is why Rashi says that because of this, they laugh at this mitzvah, that they mock us - the Satan and the nations of the world - over the mitzvah of the red heifer: What do we need this mitzvah for? What are we doing with it, that we are purified? So they laugh at this, at the mitzvah. And what was the beginning, the start - that because of this there came death? Damage to honor - that they mocked the Sages, that they shamed the Sages. The disgrace - that they mocked and shamed the Sages.

43:05 That they shamed them - this caused death. And what can purify from death? The ashes of the red heifer. So because of this the nations of the world shame it. So this Rashi will be understood, that he does not contradict himself, for what he said in another place, in Va'eschanan, where he says that they do honor the mitzvos of the Jewish people. And then this will be understood better. Because after all, in order to purify, after all, to take a red heifer, one must take a red heifer, perfect, in which there is no blemish, and upon which no yoke has come.

43:35 They take a red heifer, they put it on the Mount of Anointing, on the Mount of Olives, opposite the place of the Temple. And then they take a Kohen, they separate him seven days before the burning of the heifer, just as they separate the Kohen Gadol before he goes to enter the Holy of Holies. And after this, when they position the heifer, they slaughter it. They sprinkle on this Kohen all the seven days. After this they slaughter the heifer, they sprinkle from its blood.

44:00 The Kohen sprinkles from its blood seven times toward the Temple. After this he burns it. And during the burning he throws onto it cedar wood and hyssop wrapped in crimson wool. After this they burn it. And when it is burned, they grind it so that it will be very, very, very fine ash. They take this ash and mix it, they put it into the water of purification; this is called 'mei chatas'. They mix the water, they take three stalks of hyssop, and then they sprinkle on the impure person on the third and the seventh day.

44:26 And then [unclear] and then one is purified from this impurity. That is through the ashes of the red heifer. This is called the ashes of the red heifer, through which one is purified. In order to grasp a little, a drop, to understand: after all, the ashes of the red heifer - to merit this - this is in fact the only thing that can purify a person from death. This is what in fact will save a person from the impurity of all impurities, and will purify him from the impurity of the dead and will bring him wisdom.

44:50 Maran the Chida, in Midbar Kedemos, Ma'areches Aleph, os 26, writes something truly beautiful and special about our master the Arizal. He says that about our master the Arizal, this is what he says: 'My heart tells me - I have not seen it - that Eliyahu HaNavi sprinkled the ashes of the red heifer on him, and because of this he attained most of his wisdom.'

45:14 This is what he says about our master the Arizal: that Eliyahu HaNavi came, revealed himself to him, and sprinkled the ashes of the red heifer on him. He said to him: you are not impure with the impurity of the dead. He was holy of holies, over whom the impurity of death has no hold. He sprinkled the ashes of the red heifer on him. In fact, In fact, it is also written in the Tosefta, in the name of Rabbi Shimon, in Tractate Parah, in the Tosefta, chapter 3, halachah 3, in the Tosefta, it is written in the name of Rabbi Shimon - Rabbi Shimon says - that even its ashes went down with them to Bavel and came back up.

45:44 They had the ashes of the red heifer. After the First Temple, before the Second Temple, they had the ashes of the red heifer. And likewise the Mishneh LaMelech, in the laws of mourning, chapter 3, halachah 1, also brings this there: that he said, 'I saw it with my own eyes'; he does not remember where he saw it, but also that this ash came back up. Probably it is this Tosefta that he means. And likewise the Rosh in Chullin, on Tractate Chullin, chapter 8, siman 4, also writes that in the days of the Amoraim they ate terumah in the Land of Israel, because the ashes of the red heifer were available to them.

46:14 The Rambam, in the laws of the red heifer, chapter 3, halachah 4 - the Rambam says that there were nine heifers, nine heifers that were made. The first one, Moshe Rabbeinu made it. The second, Ezra the Scribe made it. And after this the Rambam continues.. Let us go back to the Mishnah now, in order to understand this Rambam, because the Rambam does not give the details. In the Mishnah, in Tractate Parah, chapter 3, mishnah 5, the Mishnah in fact counts like this: Moshe Rabbeinu made the first heifer, Ezra the Scribe made the second heifer, Shimon HaTzaddik and Yochanan the Kohen Gadol made two each.

46:56 Rabbi Meir does not hold that they made two each, because one is invalid, so there are two, not four. After this, the fifth was made by Elyoeinai ben Akof. After this, Chanamel HaMitzri made it. And after this, Yishmael ben Piavi made this heifer, and that was the end.

47:21 This is what the Rambam also counts, but he simply does not bring this order. And the Rambam says: 'And the tenth, the King Mashiach will make, may he be revealed speedily, amen, so may it be His will.' The Rambam says that this last one the King Mashiach will make. And there is no such expression in the Rambam anywhere in the Rambam, that the Rambam would say, 'And the tenth, the King Mashiach will make, may he be revealed speedily, amen, so may it be His will.' That is what the Rambam says. It turns out that through the red heifer, in fact, one is purified from the impurity of the dead.

47:51 Because only through this can one be purified from the impurity of death, only through the ashes of the red heifer. And the novelty is about our master the Arizal, what the Chida says: that Eliyahu HaNavi sprinkled the ashes of the red heifer on our master the Arizal, and through this he was purified, and he had no trace of impurity at all, that he was utterly clean and pure of everything connected with the world. And this consideration of Eliyahu HaNavi, may he be remembered for good, that he even wanted to sprinkle on him and put on him, on our master the Arizal, to put the ashes of the red heifer on him, so that he would have no connection to the impurity of the dead and would not be in the category of impure at all -

48:23 this is an even greater novelty to understand. That the wisdom of our master the Arizal and his Torah is in the category of 'between Me and you', what Yosef learned with Yaakov, that the Shechinah was between them. And then it will in fact be understood what the wagons were that he sent him. Because the learning of Yosef and Yaakov is like our master the Arizal learning with Eliyahu HaNavi, may he be remembered for good, that the learning is in togetherness and the Shechinah is between them. And then it will in fact be understood why the world does not learn and there is no Shechinah between them.

48:48 Because after all the learning and after all that they occupy themselves with, and after all that they learn together - there is no learning that is in togetherness, and the learning is not in unity. So because there are no words of Torah between them, so the whole world looks the way it looks today. Because the learning is not in the category of 'between Me and you'; it does not unite one with the other. So they do not learn together, so they are not connected. So when there is no connection, there comes, Heaven save us, the opposite of honor, and death comes.

49:17 And for this the ashes of the red heifer are needed. For this reason the whole world has a husk over the mind, so that they cannot understand anything. And only by hearing wisdom and the Torah of truth can one be purified from all impurities, and one can come out of all the impurities. Because in the category of truly true tzaddikim, especially when their learning is for its own sake, their Torah is the aspect of the ashes of the red heifer, which can take a person out of all the impurities there are. It can save a person from the 'father of fathers' of impurity, and through this he rises and is elevated, and his root, his preciousness and his honor are revealed, and then his splendor is revealed.

49:48 And the opposite: all those who call themselves by the name of truth, and are plain liars, and their learning is not for the sake of Heaven, and not truly learning for its own sake - so their learning is within the impurity of the dead. They have not yet been purified by the ashes of the red heifer. So their learning is not with an expanded mind, but with a constricted mind. And through what they teach and what people learn from them, a person goes down lower and lower, and then he is altogether an apikoros and a heretic, Heaven save us, and an apostate. In the Shulchan Aruch, in siman 124, in Yoreh De'ah, se'if 8, the Shulchan Aruch brings that from an apostate, one does not drink his wine, for his wine is also libation wine, as we mentioned earlier several times.

50:22 And by drinking, Heaven forbid, from such wine, may the Merciful One save us, mochin d'katnus, a constricted mind, is made - the opposite of mochin d'gadlus of the wine of Purim, which brings about mochin d'gadlus, an expanded mind. And such wine of a heretic and an apikores brings a person down, may the Merciful One save us, to mochin d'katnus, to the point that he cannot get out of it at all and redeem himself from there. And now a wondrous thing will be understood.. Can I have a pen for a moment?..

50:53 Now this is something to reflect on. As we said, that if they had said the Kaddish at the time when the righteous convert, Avraham ben Avraham Potocki... A beautiful new insight, an interesting new insight.

51:43 So if they had said the Kaddish when the convert Potocki was burned, at the very time that he was being burned, burning in the fire, and right when his burning ended they had said the Kaddish, Mashiach would have come immediately - at that very moment. And then in fact we will also understand what Rabbi Avraham bar Nasan said, that the Kaddish was founded upon the redemption, in order to wait for such a one who would be ready to give up all his honor; that one gives up all the honor, and a person nullifies himself and has no honor at all - then he is truly purified from the impurity of the dead, and then he has altogether already left.. he is not impure from the dead at all, because they sprinkled upon him from the ashes of the red heifer,

52:20 because he already rises to mochin d'gadlus, he is no longer in mochin d'katnus, he is already on a different level. We will understand in fact why the Talmud divides against itself, in the Yerushalmi and in the Bavli. There is a dispute between the Yerushalmi and the Bavli, a thing that did not settle; now it has settled, with a very great settling.

52:44 In Tractate Kiddushin, page 31a, and in Tractate Avodah Zarah, page 23b, against the Yerushalmi in Tractate Pe'ah, chapter 1, halachah 1, about Dama ben Nesina. Dama ben Nesina was a great army general in Rome. He had a kingdom and he had great honor, but a stone that his father sat on - he made it like a kind of idol; out of honor he would not sit on this stone.

53:16 So we find that he showed great honor to his father. And then the well-known and famous story in the Bavli and in the Yerushalmi has almost no change in wording; there is only one change, one difference: that in the Bavli it is written that as you know, the Sages came and wanted to give him.. for they were missing the yashpeh stone, the jasper, and the 'yashpeh stone' corresponds to Binyamin, and Binyamin goes with Yosef, and then this will connect to the honor I explained at the beginning, that they did not honor Yosef..

53:46 And Yosef and Binyamin were together, for they were the sons of Rachel, and this stone was missing for them, so they had to go.. The order of the stones is indispensable, like the order of the passages in the tefillin - the order of the stones of the breastplate is also needed; one makes them according to the order, and if one does not put them in order, that disqualifies it. But yashpeh is the last stone, so it is not indispensable; so it was possible to go and come back and put it in again, because it was not a problem that they went away from it. So they came to Dama ben Nesina and told Dama ben Nesina that they needed this stone, the yashpeh stone.

54:15 And then he told them - he did not want to tell them that Father was asleep, but the chest of the stones was there; this yashpeh stone was there. And Dama ben Nesina did not want to wake his father, even though the Sefer Chassidim, in siman 337, brings that if there is something his father will be pained by, then there is a mitzvah to wake him, and afterwards to give him the gain, whatever he wants. If you know that Father will be pained that such a great profit came.. then one must wake him. But you know from this story - only for the stringency, to see how careful Dama ben Nesina was with his father's honor.

54:45 And then in fact he held back from giving them this stone, and he ran to the Sages, after they offered him a hundred dinars, after that two hundred dinars, and after that they wanted to give him a thousand dinars. They said, perhaps he is not satisfied with the dinars we are offering him, so we will give him another dinar and give him another dinar.. And so they raised it until they reached a thousand gold dinars, and he would not agree. He said, I do not forgo my father's honor.

55:09 He did not agree to sell his father's honor; he did not want to give and sell his father's honor at all. And because he did not want to sell his father's honor, he ran to the Sages and said to them, here is the stone. So they wanted to give him a thousand dinars; he said to them, 'No, give me the amount you set at the beginning.' So they gave him a hundred gold dinars. This honor that he showed his father - he merited from Heaven in the merit of this honor.

55:34 Now it will be understood: the Yerushalmi says, Rabbi Yosi ben Rabbi Bun, Rabbi Yosi says: on that night a red heifer was born to him. Now it will be understood why one who honors - as I explained at the start, how a flaw in honor rolls on, and then in fact how, through this, a repair is made only through the ashes of the red heifer.

56:00 And then in fact it will be understood. So the Bavli says that the following year a red heifer was born to him, and the Yerushalmi says that on that same night a red heifer was born to him, and the Jewish people weighed it out, and its weight was in gold, and that was his reward. That is to say, through the honor that he showed his father, a red heifer was born to him. Because of the honor he showed his father, a red heifer was born to him.

56:25 And the red heifer purifies only from the impurity of the dead, and death is caused by a flaw in honor, for only when honor is flawed does death come about. And because death comes about, may the Merciful One save us, only the ashes of the red heifer can purify them. That is why, when Mashiach comes, honor must be nullified, for all the honor will return to Hashem, blessed be He, for all the creatures will honor Hashem, blessed be He, for there will be the ashes of the red heifer; then it will purify the world from death, and when the world is purified from death - then they will merit mochin d'gadlus, and then death will in fact be abolished, and then the honor will be revealed.

57:01 And then what the prophet Yeshayahu says in chapter 40, verse 5: 'And the glory of Hashem shall be revealed before the eyes of all flesh, and all flesh together shall see that the mouth of Hashem has spoken.' Everyone will see it, for then the glory of Hashem will be revealed; the honor of Hashem will be in the open, and it will no longer be that all human beings disgrace the Holy One, blessed be He, and honor what they honor - the world. The honor of Hashem, blessed be He, will be recognized. And this is what draws down the abundance, for one must honor and cherish the wisdom and the Torah scholars who engage in Torah and honor it, and cherish it higher and higher, for this is the main thing and the greatest of all,

57:34 which is 'but you surpass them all' altogether. And then in fact the secret of the red heifer will be understood. So this Rashi that we explained will be understood, which in Parshas Chukas contradicts itself in Devarim, in Va'eschanan, chapter 4, verse 6.

57:58 Then this Rashi will be understood - what Rashi said, 'because the nations of the world mock the Jewish people,' so because they say, 'What is this mitzvah?' For this mitzvah can in fact purify a person from impurity to purity, and then in fact the redemption of the Jewish people will draw near, for this is giving up all the honor. And then we will also understand why, with the Graf Potocki, if they had said the Kaddish, Mashiach would have come - everything fit together.. for he gave up his honor into the fire and was burned for the sanctification of Hashem's Name.

58:30 And the Yesod v'Shoresh HaAvodah watched him the whole time he was being burned - Rabbi Alexander Ziskind - and he looked with his own eyes in the midst of the fire; he said, 'If only we had been a minyan, Mashiach would have come.' To see his level - this is holiness, and a level! And then in fact we will understand what King Shlomo said in Koheles, at the end, in chapter seven, verse 23: 'I said, I will become wise, but it is far from me.'

58:56 What is 'I said, I will become wise, but it is far'? If one acquires wisdom, wisdom can never be far, and if it is far, then we never acquired wisdom. It is not so simple. King Shlomo says: however much I grasp this secret of the red heifer, it will always be far from me, because I cannot grasp this secret. And even if we attain something that is far, it will never be near, because it is altogether impossible to understand the secret of the red heifer: how the ashes of a red heifer can make impure and can purify, and can make impure and purify in reverse - what is pure will be impure, and what is impure will be pure.

59:34 So now this will be understood better, for the whole purpose of the ashes of the red heifer is when Mashiach comes and the redemption comes. And when Mashiach comes - for the Rambam says that 'the tenth, the King Mashiach will make' - then what the Sefer HaChinuch writes in mitzvah 397, and also from the wording of the Rambam, that the mitzvah of the red heifer, the ashes of the red heifer, applies at the time when the Beis HaMikdash stands; and that they had the ashes of the red heifer then - what the Rosh brought in Tractate Chullin, and what the Mishneh LaMelech brought, that he said, 'that I saw that they had the ashes of the red heifer that went up with them,' and the Tosefta says that the ashes of the heifer went up with them -

1:00:10 so it will be understood better that the ashes of the red heifer will purify one who truly flees from honor; he is not in honor at all, he is not in pride at all - then only he can be pure. But one who seeks honor, or who is inside honor, or whose learning is with this honor - that is not learning lishmah, for its own sake; that is not learning that rises; that is the father of fathers of impurity. Only pure Torah learning lishmah is learning that has benefit; it is learning that can draw into the life of a person all the life in the world, all the miracles in the world.

1:00:41 This is what will make the Jewish people grow and raise them higher and higher. And then it will truly be understood why, with Yosef HaTzaddik, Yaakov Avinu cried over him so much, over Yosef, for as we said at the beginning, that Rabbi Chananya ben Teradyon says in chapter 2, mishnah 3 of Avos: 'and there are no words of Torah between them' - so if the Shechinah is not between them, then why are there no words of Torah? If the Shechinah is between them.. then how can it be a seat of scoffers? If you say, two who sit and there is nothing between them.. it is a seat of scoffers - why is it a seat of scoffers?

1:01:08 What? In any case, two sit and there are no words of Torah between them - it already turns into a seat of scoffers? For it will be understood: if they are scoffers, then they mock the Sages, and then they actually cause death, and when they cause death, then the ashes of the red heifer are needed, and there is no one to sprinkle upon them. Then it will be understood why Rabbi Chananya ben Teradyon said this, and why he said that two who sit and there are words of Torah between them.. this corresponds to Yosef and Yaakov, between whom there were words of Torah.

1:01:33 That is why they learned the eglah arufah, that they learned the law of the eglah arufah, in order to know. And therefore in Tractate Sotah, page 46a, it said that the Holy One, blessed be He.. that the one who did not leave fruit should come, and a calf in its first year should come. It is all corresponding to Yosef HaTzaddik, of whom they said that he did not leave fruit, but afterwards Ephraim and Menashe came out of him, which is the secret of Yehoshua bin Nun, who could fight Amalek, for only Yehoshua bin Nun could fight Amalek and abolish them, because in fact he was utterly nullified before Moshe Rabbeinu, and he had the law of honoring his teacher, and because he honored his teacher he could come out of all the impurities in the world,

1:02:09 and nothing had power over him. And he had to take Rachav, in order to go down to the depths of the great abyss and to draw up from there all the holy sparks, in order to reveal the souls of the Jewish people, the greatness in them, and the splendor in them, and the beauty in them. For this is the result of drawing close to the path of truth and to the Torah in truth: the beauty and the preciousness of the Jewish people are revealed, and the Torah that is in each and every one of the Jewish people.

1:02:35 Once, when people would go to true tzaddikim, the mark on them was - it is to lift up the Jewish people, it is to make the Jewish people great, it is to light up the splendor that is in each one. It is not so that there would be - as the world does the opposite, honor for themselves; their role is to honor and cherish and make great each and every one of the Jewish people. This is what Moshe did, and this is what Yehoshua did. And only by truly drawing close to true tzaddikim does a person come out of his impurity, out of the father of fathers of impurity, and he sprinkles the ashes of the heifer upon him - through da'as, knowledge: that he goes out and flees from honor completely, and then precisely the wisdom in him is revealed, to mochin d'gadlus,

1:03:12 and he rises and blossoms, and rises and rises, higher and higher, for each one must rise and be precious in the eyes of Hashem. For now, in exile, falsehood takes all the honor, so the glory of Hashem is not revealed on his flesh. 'The glory of Hashem shall be revealed, and all flesh shall see..' for everyone will see.. for this will be an aspect of the resurrection of the dead. And therefore, when Mashiach comes at the end - so what did the angel Gavriel say? The angel Gavriel said to Daniel, at the end of the book of Daniel, in the last verse, chapter 12, verse 13: 'But you, go to the end, and rest, and you will rise to your lot at the end of the days (ketz hayamin).'

1:03:48 'L'ketz hayamin' - in gematria it is 'parah adumah', the red heifer; this is new, just now. Exactly three hundred.. work out how much it comes to. I made a new insight - exactly. 'Ketz hayamin.' 'Ketz' - ninety. Exactly. 'Parah.' Eight and five, Exactly, It comes out that 'ketz hayamin' - this is the redemption - it equals the number of 'parah adumah'.

1:04:23 And all this comes about through his saying to him, 'And you will stand..' this is about his death, that now he is going to his passing, but he tells him: but a time will come when you will have the resurrection of the dead. And then what the Rambam says will be understood: so the tenth heifer the King Mashiach will make, may he speedily be revealed, for the tenth heifer, in fact - after Chanamel the Egyptian and Elyonai ben Akuf had already come, and all those who came and made the red heifer - now the time has come.

1:04:47 Then it will be understood why Rabbi Meir disqualified their heifers, against - so he does not hold that there were so many heifers, that Shimon HaTzaddik and Yochanan the High Priest made only two and did not make four. Then it will truly be understood, in fact, that whenever the Holy One, blessed be He, grants us the tenth heifer, the red heifer, then it will show that this tenth one was in the category of the holiness of the minyan, which reveals all of the Jewish people. Then it will be understood better, like this..

1:05:11 why the brothers were the tribes, and there were ten, and after that Binyamin, and also with Yosef, until there were twelve tribes, until Yaakov Avinu merited and saw that his bed was complete, and he had very, very great nachas ruach from all who came before him, and he had great joy from Yosef, who came before him. And all this in fact happens only by not listening to people who disgrace the Torah and do not show honor to Torah scholars.

1:05:43 From here you will understand how severe it is not to show honor to the Torah.. What is this? Rabbi Shlomo Bloch says in the name of his teacher, the Chafetz Chaim, he would say in the name of the Gra: 'If there had been ten worthy Jews there to answer Amen to his blessing' - he made the blessing 'Who sanctified us with His commandments and commanded us to be burned for the sanctification of Hashem's Name' - 'had they answered Amen to his blessing, Mashiach would already have come.'

1:06:18 Ah, you brought this in your book. Beautiful. He brought me a book, and he wrote this in the book. Such a beautiful new insight. Nu, [unclear] - how beautiful. So as I say, the whole purpose in learning is to see the splendor and the beauty of each and every one of us.

1:06:46 And each one must know and believe with complete faith, with complete, true, clear and pure faith, that the Holy One, blessed be He, hears his prayer, and the Holy One, blessed be He, rejoices and is glad in him with a joy that has nothing above it, in each and every man and in each and every woman, and each one is very, very, very precious to Him. And the time will come, and each one will receive his honor, whether it is at home, whether it is at his work, whether in his kollel, whether in his learning, for honor is the root of all matters, the root of all healings, as we also explained, that the blessing 'Heal us' corresponds to 'Who builds Jerusalem', and Jerusalem is a city of honor, where all are honored and go up to Jerusalem.

1:07:30 So therefore we say: may the Holy One, blessed be He, bless each one, that everyone be happy! that everyone see salvations! that we all merit to be purified, and there be no impurity of the dead upon us, and that we merit, with Hashem's help, to be purified through the ashes of the red heifer! And that we merit, with Hashem's help, quickly and soon, the ashes of the red heifer - all of us! May it be His will that this learning that we learned about the red heifer and about the ashes of the red heifer, and about honor...

1:07:58 be for the sake of all the Jewish people; that everyone here merit honor - merit true, precious and holy honor, that it be of benefit to them, and that everyone also have purification from the impurity of the dead through the ashes of the red heifer; that soon the Holy One, blessed be He, grant us that there be these ashes, so that everyone can be purified by them; that each one merit a revelation of Eliyahu, like the Arizal, upon whom he (Eliyahu the prophet) sprinkled from the ashes of the red heifer. This is such a new insight: Maran the Chida said that he did not see this anywhere; he only said, 'only my heart tells me' that the Arizal was purified through the ashes of the red heifer.

1:08:30 That is what he says: 'my heart tells me.' Look in Midbar Kedemos, ma'areches alef, os 26 - look there, see how he writes it. May it be His will that the Holy One, blessed be He, grant us that we merit to see the splendor and the beauty and the grace of each and every one, of each and every one, each and every one - fortunate are you, Israel! Each one unique and special, as the Rebbe Rashab says, Rabbi Shalom DovBer of Lubavitch, that the Holy One, blessed be He, loves every Jew as if he were His only son before Him, blessed be He.

1:08:58 Every Jew, each one, is so very beloved by Hashem, blessed be He. We, baruch Hashem, love everyone, we pray for everyone. I ask your forgiveness; I am simply nothing to speak to you. There are rabbis here, such special Torah scholars, authors of books. May the Holy One, blessed be He, give you success in the kollel, to all the students, to all of you, Heavenly help. May the Holy One, blessed be He, give you length of days and years, may He give you robust health, may He give you length of days and years of life in health, that you have no ache, that you have no pain; may the Holy One, blessed be He, give you great success; may the Holy One, blessed be He, give you blessing and miracles and wonders, and wealth, and miracles and wonders, and all the blessings in the Torah,

1:09:45 May the Holy One, blessed be He, return the honor to Torah scholars, return the lost honor. Therefore Yosef - as I said, see the new insight, it is so understandable why: what does Yosef HaTzaddik say to his father? Look in Bereishis, chapter 45, verse 27, in Parshas Vayigash: why does Yosef HaTzaddik say to his father, 'And you shall tell my father..' - no, that is in verse 13, sorry. 'And you shall tell my father of all my honor.'

1:10:10 Why does he say, 'And you shall tell my father of all my honor'? What, you want them to tell your father what honor you have? Is that what you want? What honoring of parents is there here? What are you boasting about with this? Rather, he says, 'And you shall tell my father of all my honor' - that he is saying: the honor is kept with me, so that there will be a union between Yaakov and Yosef when the redemption comes; then they will see the honor that every single Jew has. So that is why Yosef HaTzaddik said to the brothers, 'And you shall tell my father of all my honor in Egypt, which you have seen.'

1:10:36 What is 'which you have seen'? Then what the prophet Yeshayahu says will be understood, for this is all corresponding to the eyes. The prophet Yeshayahu says in chapter, in chapter 40, verse 26, the prophet says, 'Lift up your eyes on high and see Who created these.' Lift up your eyes on high, see Who created all this. And only after everyone can lift up their eyes on high will they see Who created the world, for everyone will see that the glory of Hashem has been revealed: 'And all flesh together shall see that the mouth of Hashem has spoken.'

1:11:03 This will be understood - this is in chapter 40, verse.. before it. Then everything will be understood, how exactly everything fit together, one to one, for several verses before this - twenty-five verses earlier - he says that everyone will see the glory of Hashem; after twenty-five verses he says at the end that everyone will lift up their eyes. So it should be the other way around: first lift up the eyes, and after that they will see. But rather, the glory of Hashem will be revealed, so everyone will already see the revelation with their eyes, for the honor of the Jewish people will return, the honor of all the Jewish people will return; everyone will see the honor of each and every one, each and every one.

1:11:37 It is not just 'the glory of Hashem shall be revealed', for the honor of each one of us is precious and important before Hashem, and Hashem loves and rejoices in every Jew, and it is forbidden to disgrace even one Jew, and it is forbidden to cause pain to even one Jew, and one must honor and cherish each and every one very, very much, especially the Torah, and especially those who learn it, and especially the Torah scholars, and to help in every way possible. When one sees them - one sees the King. Rabbi Meir Paprish in Or Tzaddikim says that kissing the book right at the end of the learning is a segulah also to remember everything one learns in it, and on this is the importance.

1:12:10 May it be His will that the Holy One, blessed be He, grant us to see all the treasures hidden in each and every one. Amen.

1:13:38 To remind the Holy One, blessed be He, of a sound of music in the Beis HaMikdash, that He remember the days when it was [unclear]. You should also have intention in the song of [unclear]. To remind the Holy One, blessed be He, of the song of the Levites and the playing of the harps and the lyres; in order to [unclear] Him to longing, when He hears this sound each time, and it is played in My Beis HaMikdash, in My house, Perhaps this will cause the Holy One, blessed be He, this nachas, [unclear].