A Lesson for Parshat Vayeishev

A lesson delivered on Thursday night of Parshat Vayeishev after the Evening Prayer

We were together in Uman; I traveled only with him. We arrived on Lag BaOmer. We were in Moscow on the night following Lag BaOmer—Lag BaOmer was on Saturday night—and after that, we tried to fly for two days. We went to all the offices so we could fly from Moscow to Uman, and we went to two airports, and we tried every way. We saw the Rebbe [Rebbe Nachman] eye to eye! The Rebbe was with us eye to eye! We saw the Rebbe literally, just as I see you! The Rebbe opened all the gates! They said, "Next time we will send you to Siberia, next time we will put you in the electric chair," and meanwhile they are still waiting there. They said the gates of Siberia would open before us. I had a passport that was only for entering the United States; I received it on the day I arrived. I arrived on Thursday, and by Friday I already had a passport, but it was only a passport to enter the United States. With that, I traveled through all of Russia. When we returned, they said, "This isn't a passport at all, how did you enter Russia?" It wasn't a passport; it was just a sort of ID with a photo. They said, "Next time, fix this, come with a real passport." They are waiting until today, waiting patiently, "Until I come to my lord at Seir," "And I will move on at my own slow pace, according to the pace of the work before me and the pace of the children, until I come to my lord at Seir" (Genesis 33:14). They are waiting until today.

Today is the anniversary of the Balfour Declaration. He is to blame for all the troubles. If not for Balfour, we would be living in Manchester today. He was afraid to come live in Manchester, so he said, "I will give you the State of Israel."

The English were very clever. They said, "We will offer the Jews Uganda and they won't agree, then we can say we offered you a state and you didn't want it." Herzl had a stroke because Herzl was in favor of Uganda.[1] The trick was to give us an island in the Pacific Ocean; there are the Solomon Islands, Fiji...

And how could we steal silver and gold? When they asked Joseph, "How is it possible? We returned to you all the money found in our sacks, how could we steal? How do these things relate? We returned more money than the cup is worth, so would we specifically

steal the cup?" He says, "Yes, you want to perform sorcery."

Sorcery—the cup is not about money. With the cup, one can know where Joseph is living. One goes with the cup and knows where Joseph is hiding. You took the cup not for money, but to know where Joseph is, because the cup tells everything. With the cup, one can go from street to street until reaching the house where Joseph is located.[2]

There was King Agrippa, whom they should have killed. Agrippa was the grandson of Herod. They said to him, "You are our brother, you are our brother." So now you go into exile! It is forbidden to flatter the wicked! Even someone like Agrippa, who would lower the basket and bring Bikkurim (first fruits) and distribute charity—but to flatter him? His head should have been removed.

The whole matter is zealotry (kano'us). Only one who is a zealot has the right to live. If a person is not a zealot, he has no right to live. A person must be a zealot, and then he can live all one hundred and twenty years. Phinehas (Pinchas) lives because he was a zealot. Why does Phinehas live forever and ever? Because he is a zealot! Only one who is a zealot has the right to live.

We learn this from Parshat Vayeishev. Joseph the Tzaddik—he could have fled from them. He said, "I am going to them, even if they sell me." Joseph knew they would sell him; he was certain. But he said, "Even if they sell me, I am doing what my father told me. My father told me to go, so I am going." Because the question is, why did he continue going from Shechem?[3]

So all this shows that whoever is a zealot will win. And Phinehas, because he was zealous for Hashem, lives forever; he did not die, he cannot die. If a person is zealous for Hashem, his entire body is replaced; he receives a new body from Gan Eden (Paradise), and he lives forever.

This is "Shall I and your mother and your brothers indeed come to bow down to you to the earth?" (Genesis 37:10). "I" is Jacob, "your mother" is Rachel. The Midrash Rabbah says that Rachel lives forever. Rachel did not die; Rachel was simply included within Leah. "On the way to Ephrat" (Genesis 48:7)—what is "on the way to Ephrat"? That is Leah. The entire work is how to include Rachel within Leah. Therefore, the Zohar says that Rachel did not pass away at all. Sarah also did not pass away—"And the life of Sarah was..." (Genesis 23:1). Sarah lives forever. "And Jacob lived" (Genesis 47:28)—Jacob lives forever.

So only if a person is a zealot can he live; this atones for all his sins. If a person is a zealot and fights for Hashem, he will pass one hundred and twenty without any doubt, because this purifies the body from the filth of the Serpent. Only zealotry can purify the body. If a person is not a zealot, his body crumbles.[4] The whole matter of Rebbe Nachman is that he was a true zealot. He was the truly real zealot; therefore, he lives forever. Therefore, his Chassidim live forever, and he merited that his continuation will be forever. No other Rebbe has a continuation like our Holy Rebbe. Our Holy Rebbe lives for all eternity; he cannot die. Even if they dig, he can move himself.

Like Hezekiah, Hezekiah the son of Rabbi Yehuda. Rabbi Yehuda was a flame of fire. During the time of Yichud (marital union), he was a flame of fire. We must teach children from the age of three that during the time of Yichud, fire must descend. If a person performs the Yichud without lust, then fire descends upon him. The whole point is that during the Yichud, a person should have no lust, no feeling, and then fire descends upon him. Like Rabbi Yehuda—fire descended upon him. A person must have no [physical] feeling during the Yichud. This must be prepared for starting at age three. Therefore, it is written in the Pele Yoetz to prepare children from age seven. And the children should hit their father for bringing them into the world in impurity. Because everything that happens to a child is because his father brought him in impurity—so let him hit the father: "Why did you bring me in impurity?" And through this, he removes the impurity.

"And it came to pass as they emptied their sacks" (Genesis 42:35). The Rebbe says, to remove the impurity of birth. Because a person is born in such terrible impurity, such as has not existed since the creation of the world. So how does he remove the impurity? Only through zealotry. Phinehas was zealous; Phinehas lives forever. Some say perhaps it was a reincarnation, but the Arizal says that Phinehas is literally Elijah.

And after seven hundred years, Elijah the Prophet sits "under a broom tree" (I Kings 19:4), "coals of broom wood" (Psalms 120:4). He reached Beersheba, and after that, he traveled to France (Tzarfat). He traveled to France, but not the France of today—the Tzarfat that is in Sidon.[5] This is "to Zarephath (Tzarfata) which belongs to Sidon" (I Kings 17:9). So he can live forever. Because there was a widow there, and He says, "I have commanded" (ibid). What is "I have commanded"? Deborah says, "Hashem has commanded" (Judges 4:6). What is this "Hashem has commanded"? Rather, Hashem speaks with the soul. Hashem tells the soul everything that was and everything that will be. Before the soul descends to the world, they show it everything—all the paths. They show the soul that it needs to travel to Uman; they show it this before it descends to the world.

They tell it, "Your rectification (tikkun) must be that until one hundred and twenty, you travel to Uman." They tell it this. It remembers this; suddenly it awakens within it. In this merit, it travels to Uman. The moment a person reaches Uman, he will already live until 120! A person's entire work is to reach Uman, and then he will already live until 120. A person comes to the world only to be in Uman—only. That is his entire purpose. To actually live there is a question, because one must establish yeshivas, and pray at five in the morning, and not sleep at night.

If a person falls asleep at night, his entire service is not worth it. The Rambam says that the service of Hashem is only at night. The Rambam in Hilchos Talmud Torah (Chapter 3, Halacha 13) writes that a person should not lose any night to sleep or eating. A person needs to study Ketzos HaChoshen 24 hours a day—only that takes hold of the mind! If he studies Gemara without Ketzos HaChoshen, he doesn't understand what he is studying! It doesn't connect for him. Only when he studies Ketzos HaChoshen can he understand what he is studying!

Because the Ketzos says that with one slap, a person turns from a donkey into a Jew. He asks, how can a Canaanite slave suddenly become a Jew? It is written about Tabi [the slave of Rabban Gamliel]—the Babylonian Talmud says he knocked out his eye; the Jerusalem Talmud says he knocked out his tooth. "Eye" (Ayin) and "Tooth" (Shen) together have the numerical value (gematria) of 480, like the name of the Lil-ith [demoness]. For every Canaanite slave is in the hands of the Lil-ith. When a person is not in the hands of the Tzaddik, he is in the hands of the Lil-ith! A person who goes with the Tzaddik can pass through Damascus Gate (Sha'ar Shechem), even if they are throwing grenades and Molotov cocktails.[6] All the Arabs move aside. There were Zionists and Arabs there on Simchat Torah; they all moved aside,[7] and they all turn into nothingness, into dust.

It is written that Arabs bow down to dust. It is written, "And wash your feet" (Genesis 18:4), because the Arvushim (Arabs) bow down to the dust on the feet. When a person sees an Arab riding a donkey, it is a donkey riding a donkey. All the Arabs are reincarnations of donkeys. Shechem ben Chamor (Shechem son of Donkey) is literal; he was a reincarnation of a donkey. Why did his father call him Chamor? Because his father knew he was a reincarnation of a donkey. All the Arvushim, and all the Shechemites—they are all reincarnations of donkeys and camels.

The camel says, "He shall mightily roar over His habitation" (Jeremiah 25:30) in Perek Shirah. The camel roars. Why does it roar? Because a camel—it is written in Parshat Vayishlach, "and their builders" (bonieihem), it doesn't even say "their sons" (beneihem). For the camel is the most modest creature in the world; there is nothing more modest than a camel. But on the other hand, it is the most impure of all, because it does everything "back to back." For with the wicked, anything that is modest—afterward, in impurity, it is twofold. For every drop of modesty, for every drop of holiness, he falls into impurity twofold. Therefore, the camel says, "He shall mightily roar over His habitation," for the camel roars more than the lion, more than everyone.

For a snake does not transmit impurity; the carcass of a mouse transmits impurity, but the carcass of a snake does not (Eruvin 13b). Because the mouse spends all day stealing and robbing. If there are reincarnations of mice, they steal. It is written on page 29b that Abaye had... they were all pirates. Abaye had a yeshiva, but they were all pirates there. In their previous reincarnation, they were pirates, they were gangsters, they were robbers, and they were reincarnated in that poor woman.

If they touch a Jewish woman, the entire tribe must be killed. They touched Dinah—they kill the whole city. There is no such Halacha (law), but according to the secret (Sod), it is enough that one person from the city touched a Jewish girl, and the whole city is killed. One person touched a daughter of Israel—at the end of Judges, they kill the whole tribe. They leave neither infants, nor women, nor children, nor babies. The entire tribe is disqualified. "Ben Oni" (Genesis 35:18). Therefore, Rachel cries out, "Ben Oni." Rachel cries, weeps, "For this also is a son for you" (ibid 35:17). The Rebbe says (Likutey Halachos, Laws of Purim 6:7) that there are five words with two letters.[8]

How does a Canaanite slave become a Jew? A Canaanite slave was an ox and a donkey, and with one slap, he becomes a Jew. He can marry a daughter of Israel. In the merit of the slap, he already has Jewish children. Before that, he has slave children; they are not attributed to him. A slave is permitted to marry his daughter; a Son of Noah is also permitted to marry his daughter, but not a mother with her son (Sanhedrin 58b). Because the mother knows she gave birth to him, but the father cannot know anything. The father has no Ruach HaKodesh (Divine Inspiration); the gentiles have no Ruach HaKodesh. For the question is, how did Simeon (Shimon) marry Dinah? After all, a sister from the same mother is forbidden. Dinah is a sister from the same mother. But if she is also a sister from the same father, then it is permitted. On one hand, a sister from the mother is forbidden, but if it's both father and mother, then it is attributed to the father. All this is said by Tosafot on page 58a, that father and mother together is more lenient than mother alone. So this is the whole matter of Simeon.

Asenath—from her came Manasseh. Manasseh is half in the Land of Israel and half in Transjordan. He received Transjordan, as did Gad and Reuben. For Gad was a "son of substitution" (ben temurah), and Reuben was a "son of substitution." Anyone who is a "son of substitution" is cast out to the Diaspora; he has no place in the Land of Israel. He has no right to be in the Land of Israel. Only one who is not a "son of substitution." All this is "He made offsets (migra'ot) in the wall of the house round about, on the outside" (I Kings 6:6). "Migra'ot"—the letters are: Resh is Reuben, Gimmel is Gad, Mem is Manasseh. "Migra'ot" means they are outside the house; they are the beams that protrude outside the house.

Now a Holy Temple of fire is descending. Today we are on the 20th of Kislev, so a Temple of fire is literally descending. On the 20th of Kislev, the Temple descends, and one can see it. Whoever looks well can see that a Temple of fire is literally descending.

Jacob was certain that the Holy Temple would be built in his days. Jacob had no doubt that the Temple would be built in his days; he had no doubt about it. And that is how it was supposed to be. Only the brothers needed to say, "You have seen a good dream." If a person says, "You have seen a good dream," immediately a Temple of fire descends. A person should go and call his loved ones. The Zohar says that here lies the entire secret of dreams—everything that will happen until the end of generations. Parshat Vayeishev speaks about everything that will happen until the end of all generations.[9]

Jacob (Yaakov)—the name is an acronym for: Yissa Aisav Kolo Bivchi (Esau lifted his voice in weeping). If Jacob lives, then Esau lifts his voice in weeping. Esau is constantly weeping, "And he wept." Only Esau wept; no other Tzaddik in the world wept. The Tzaddik [Isaac] does not want to bless him, and he cries out "an exceeding great and bitter cry" (Genesis 27:34). "Exceeding"—he makes such cries that all of Hebron gathers. Everyone comes, everyone runs: "What happened here? Murder in the house of Isaac our father! Robbery! What is happening?" They see the chief of robbers, the chief of murderers, sitting on the ground and crying like a newborn baby. Literally crying, "And he lifted up his voice and wept" (Genesis 27:38). He only cries; he wants a blessing from the Tzaddik. Without a blessing from the Tzaddik, he is not willing to compromise. He is not willing to go eat; he is not willing to sleep. He says, "Have you not reserved a blessing for me?" (Genesis 27:36). The Megaleh Amukot says: "Give me a blessing from the world of Atzilut (Emanation). What did you give me? 'The fatness of the earth' (ibid 27:39)?"

When we fled from Johannesburg, we fled to the Amazon. There was a place there, we had a hut, a shack. There we hid from Interpol, in the Amazon—the most beautiful place in the world. Birds... all this Esau received. The Spanish received South America, Latin America. South America belongs to the Spanish; it's all Spanish there. They performed Inquisitions; they did everything. They also wanted to perform an Inquisition in America, but it was decided by a single vote. After the liberation of the slaves, they were all Spanish. The entire South is Spanish—Florida is all Spanish, Texas, Alabama—it's all Spanish. The Spanish are the true children of Esau. They wanted to perform an Inquisition in America too, so by a single vote—if one more vote had been in their favor, they would have performed an Inquisition in the United States. They don't care; the Spanish go all the way. They don't care; they go with their truth, they are not afraid of anyone.

Their [-] is to burn the Jews. Until today, all their songs are about how to burn the Jews. They have songs. The Dutch sing, "We are a Germanic race," and they made an anthem saying it was good that they burned the Jews, and it's a pity we didn't burn them. They made an anthem, a "national song." So the Dutch and the Spanish are the same race.

So when Esau lifted his voice and wept, Esau wept bitter tears. Esau was nothing but tears from head to foot—a sea of tears. "And he wept." And Isaac wanted to bless him, but Rebecca said, "Absolutely not, I am going in." Rabbi Joshua said in the name of Rabbi Isaac: She said to Jacob, "If you don't go in, I will go in." Jacob said, "How can I go in? Father will feel me and see that I have smooth skin." Rebecca said, "Upon me be your curse, my son" (Genesis 27:13). I have come to rectify the sin of Eve.

For Rebecca was the most righteous woman in the world. Rebecca (Rivka) has the same letters as HaBoker (The Morning). She was entirely fire. Rebecca was made of fire; Rebecca was cast from fire; Rebecca was created from fire. Therefore, Rebecca was like the sun. But it is not written when she passed away. Only regarding Rachel is it written, and even then, no date is given. Also not for Sarah—they say Sarah was born on the 1st of Tishrei and passed away on the 1st of Tishrei. But a date like Aaron the Priest, who is the only one who merited to have his date written in the Torah—the only one who merited dates. The only one who merited this was Aaron the Priest. And everyone needs to be like Aaron the Priest, a pursuer of kindness (Chesed). If a person performs kindness, then he will live the full 120.[10]

In the Andes, there was a plane that tried to take off and didn't succeed. There was snow, a storm, and perhaps the [-] was broken. He thought he had already passed the Andes, but he hadn't, and he crashed into the mountain. There were 300 people there; 250 died on the spot, and 50 remained. They ate the dead; they had no choice. For two months they couldn't be found; no one knew what happened to them. There was no sign of life.[11] So there were many attempts to save them. In the end, 25 of the 50 who survived remained alive. They had to eat the dead; they had nothing to eat. There it was all snow, minus thirty degrees. The meat stayed fresh; it was possible to eat it for two months and make pizzas from it.[12]

It is written, "And Esau hated (vayistom)" (Genesis 27:41). Why did Esau hate Jacob so much? You received Guatemala, Honduras, Panama, Ecuador, Paraguay—you received everything. Venezuela, Colombia, Chile, Peru—the capital of Peru is Lima, the capital of Chile is Santiago—you received everything.[13]

The whole matter is that the "heels" of Leah enter the "Crown" (Keter) of Rachel. The whole point is to connect Rachel and Leah. "And Rachel died on the way to Ephrat" (Genesis 35:19). How does Rachel reach the way to Ephrat? What does she have to do with Ephrat? Jacob buries her on the roadside, on the highway. What is this? What? You couldn't bring her? "There was still a stretch of land (kivrat ha'aretz) to come to Ephrat" (ibid 35:16). He had one more mile, two thousand cubits. Jacob our father said, "Until here shall be the Tomb of Rachel; this will belong to Jerusalem." When they went to divide Bethlehem from Jerusalem, the Arabs claimed that Rachel's Tomb belonged to them, that Rachel was their mother. And then UNESCO and everyone came, and they showed them that Rachel belongs to the People of Israel, the Jewish people. Why? Because Rachel gave everything.

Abraham comes and says, "Master of the Universe, let them be wiped out for the sake of the holiness of Your Name" (Shabbat 89b). And Isaac comes and says, "Let them be wiped out for the sake of the holiness of Your Name." What did they do? Idolatry. "Let them be wiped out for the sake of the holiness of Your Name." Everyone says "let them be wiped out." And then Rachel comes, and then Hashem says, "Refrain your voice from weeping and your eyes from tears" (Jeremiah 31:15). For the entire work is to be like Rachel. For from Rachel, we sprinkle upon the tip of the right ear, upon the thumb of the right hand, and upon the big toe of the right foot. The whole matter is to sprinkle on the thumbs/toes—that a person should sprinkle on the thumbs. For the thumb is equal to all the other four fingers. If there is no thumb, a person is lost. And the thumb is where all the strength of the person lies. Therefore, the thumb (bohen) is the letters Heh and Nun. Heh is in the middle of the letters from Aleph to Tet, and Nun is in the middle of the letters from Yod to Tzadi. We pair Aleph-Tet, Bet-Chet, Gimmel-Zayin, Dalet-Vav—after Dalet-Vav, the Heh is in the middle. We pair Kaf-Tzadi, after that Lamed-Pei, Mem-Ayin—the Nun is in the middle. This is the secret of the thumb.

So the moment a person merits the Nun and the Heh, which is the secret of the Canaanite slave—that the moment his tooth is knocked out, he turns from a Canaanite slave into a Jew. Rabbi Meir says he doesn't need a bill of manumission (get shichrur); you received a slap, you turned from a Canaanite slave into a Jew. You can now marry a daughter of Israel. So whoever merits to receive a slap from the Tzaddik turns from a Canaanite slave into a Jew. That same day he gets married; that same day he merits a free woman, he merits Jewish children. Rabbi Meir says it's not necessary; Rabbi Tarfon says it's not necessary; Rabbi Akiva says... the Sages say, "Let's make a compromise." For a tooth and an eye, it's not necessary. The question is if a bill is needed. A person gives a bill (get) to his slave; we know a person gives a bill to his wife.

It is written that at age 13, the Evil Inclination (Yetzer Hara) flees. When a person puts on Tefillin for the first time in his life, the Yetzer Hara flees for its life. But what happens? He calls it back. After it fled, he calls it. It already fled—why are you calling it? Let it flee! No, he has mercy on it; he wants to be a "man of kindness" (ish chesed) like Aaron the Priest. He has mercy. Why do you have mercy? Who told you to have mercy? "For He who has mercy on them shall lead them" (Isaiah 49:10).

It is written, "A woman is acquired." You don't buy a woman; he must redeem her. I have an orchard; the orchard brings in 100,000 a month, 1.2 million a year. And the redemption price is two million. I profited from this woman 1.2 million because she brought me an orchard—every month 100,000 shekels. But the redemption requires giving two million.

So a person receives a slap and becomes a Jew. How does this benefit him? Our Rabbis taught: But he needs a bill of manumission. Rabbi Meir says he doesn't need a bill. We are talking about a Canaanite slave whose tooth was knocked out. If he needs a bill of manumission—it is written here that a Canaanite slave does not need a bill. Let's make a compromise: for a tooth and a leg, it is written in the Torah that a bill is not needed, but for other limbs, a bill is needed.

So here we see the great foundation: "And the pure person shall sprinkle upon the impure" (Numbers 19:19). They sprinkle—even a woman can sprinkle—on the third day and the seventh day. The seventh day, because Ruth was the Mother of Royalty.[14] Ruth knew that it is written [-] the Cherubim. "And it shall be when you are thirsty" (cf. Ruth 2:9). "If you are thirsty, go to the young men." So she says to Naomi, "He told me that if I am thirsty, I should go to the young men." Naomi said to Ruth, "No, go to the young women." But Naomi did not understand. The "young men" (ne'arim) are the Cherubim. "The Angel who redeemed me from all evil, bless the lads (ne'arim)" (Genesis 48:16)—these are the Cherubim. "And let my name be named on them, and the name of my fathers"—the Angel Metat-ron and Sandal-phon.

A person comes to the world so that these two angels, Metat-ron and Sandal-phon, may be impregnated within him. If a person ever saw a forbidden image, these two angels will never be impregnated within him. How did Eliezer know who was the fit one? Rashi says they were all promiscuous. [He looked for] one who performs kindness. A person who once damaged the Covenant (Bais) can no longer perform kindness. He will say, "Take the pitcher yourself, why should I go down to the trough? Take it." He is incapable. If a person once saw a forbidden image, a forbidden movie, he is already lost for his whole life. He will not be able to perform kindness. And this is what Eliezer does: "And let it come to pass, that the damsel to whom I shall say: Let down your pitcher, I pray you, that I may drink; and she shall say: Drink, and I will give your camels drink also; let the same be she that You have appointed for Your servant Isaac" (Genesis 24:14). Because a woman who once sinned can no longer perform kindness. She cannot. "Take it yourself, take the cup, here is water and a cup, pour for yourself." She won't. So the woman who once sinned in life will let the other die. The moment a person damaged the Covenant, saw a forbidden movie, a forbidden image, he is already lost for all eternity. Nothing will help him—no repentance (teshuvah), nothing. He will always remain damaged in the mind until 120 years, and his children will be damaged in the mind. For if he is damaged, the children are also damaged. So if a person saw some forbidden movie, some forbidden image, all the children come out flawed, they come out damaged.

Therefore, the Sages say that the main thing is Rabbi Tarfon. For Rabbi Tarfon told Rabbi Akiva to sell the field for four thousand gold dinars. Because Rabbi Akiva found a Meis Mitzvah (an unattended corpse); so he carried it on his shoulder. Every Meis Mitzvah, one must carry on the shoulder. If a person has a Meis Mitzvah, let him carry it on his shoulder. The Sages said to him, "A Meis Mitzvah is not carried on the shoulder; it is buried on the spot." Rabbi Akiva said, "I did not know the Halacha, because I never studied in a yeshiva." He loved to perform kindness.[15]

Darius said to Daniel, "Listen, it doesn't work the way you think. With us, a man and woman do not separate. There is no such thing." Daniel was not married at all, but he said, "There is no such thing. We go with the wife into the grave, into the pit. A person is forbidden to separate from his wife; there is no such thing as leaving her alone for a second. If they throw you into a pit, jump into the pit with her." So Darius sent 122 men with their wives, and each one took a baby with her,[16] and thus they jumped into the pit. And upon each one, 4 lions pounced and swallowed them in mid-air. Swallowed them in mid-air. So there were 122 people, times 3 is 366, times 4 is one thousand four hundred and sixty-four. And when they threw Daniel to them, he rode on them, and galloped on them, and jumped with them, and played with them. He thought it was a safari there. The King ran in the morning: "Daniel, what is happening? Daniel, are you alive?" "Yes, what? I am here playing with them. You come play too! Look, I am riding on them, and I am playing with them, and they are kneeling, they are licking my feet."

So if a person guards the Covenant, if a person is a zealot, then he can ride on 1,464 lions. So all this we learn now about Daniel, "And also the beasts of the field" (Psalms 8:8), that he rules over all the beasts. "And also the beasts of the field"—ruling over all the beasts in the world. A person comes to the world to rule over all the lions. "You have put all things under his feet" (ibid 8:7).

All this is learned in Vayeishev—that they threw Joseph into the snakes. There it was all snakes, a million snakes, scorpions. So they said, "A snake bites a snake." So if the snakes bite him, it's a sign that he sinned. If he stays alive, it's a sign that he did not sin, did not speak Lashon Hara (evil speech). But Simeon was an "over-smart" one; Simeon was smarter than everyone. He said, "Perhaps he is a sorcerer, perhaps he knows sorcery. He is bewitching them." So now he deserves death because he is a sorcerer. It wasn't enough that he brought an evil report; it wasn't enough that they threw him into a pit of snakes—Simeon came and said, "Now he is a sorcerer, and a sorcerer deserves death." Therefore, Rabbi Shimon bar Yochai came to rectify this. The entire Zohar—Rabbi Shimon bar Yochai came to rectify the selling of Joseph. For what did they sell Joseph? For a pair of shoes. What?! For shoes?! It is written he had camels, and donkeys, and she-donkeys. What? Sell a camel, sell a donkey! What?! You won't sell a donkey, but you'll sell Joseph?! Rather, the 'Pelach HaRimon' says that they would walk barefoot all their lives. "For the ground on which you stand is holy ground" (cf. Exodus 3:5). All of the Land of Israel was holy ground; all of the Land of Israel was holy ground; all of the Land of Israel was the Holy of Holies.

Just as in the Holy of Holies, where a Priest is forbidden to walk with shoes. Whoever walks with shoes in the Holy of Holies would be liable for death. It is even forbidden to enter more than four times: the first time for incense, the second time for the blood of the bull, the blood of the goat, and after that, they must remove it. When a person clears the table, he is performing the work of the Holy of Holies,[17] like Hannah (Channah)—Challah, Niddah, Hadlakat HaNer (lighting the candle). For a person comes to the world to light the candle. He needs to light the candle by four already, and start Mincha (afternoon prayer), and stand in Mincha for 3 hours, so that he may rectify all the souls he created.

For a person creates souls with every word he utters from his mouth. "Actual angels," says Rashi. Not just angels, but "actual"—with substance, you can feel them. A person creates angels; every second he creates angels. Every third of a second he creates angels. A person comes to the world to create angels. He was born to create angels; he was formed to create angels. From every word he utters from his mouth, angels are created. In 12 and a half hours, he utters sixty myriad (600,000) letters. Every minute is 800 letters, times 60 is 48,000, times ten is 480,000, another two and a half hours is another 120,000—that comes to sixty myriad. Six hundred thousand letters, six hundred thousand souls, six hundred thousand angels. A person creates in twelve and a half hours. He takes out the [-] at five, finishes at five-thirty—twelve and a half hours. So he merited to create sixty myriad angels, sixty myriad souls, sixty myriad letters.

And these are the angels that Jacob sent to Esau. Esau doesn't understand; he sees angels, he doesn't know what they are. They say to him, "Who are you?" "I am the son of Isaac." 'Whack!' Slap after slap, they knock out his teeth. After that he says to him, "Who are you?" "I am the grandson of Abraham." 'Whack!' Slaps, they knock out his eyes. Finally, he says, "I am the brother of Jacob." "The brother of Jacob?! Why didn't you say right at the beginning that you are the brother of the Tzaddik?!" Because the Tzaddik is the one who lives now! "A Psalm of David. Hashem shall answer you in the day of trouble; the name of the G-d of Jacob shall set you on high" (Psalms 20:1-2). The Gemara in Berachot 64 says: We need a Tzaddik who lives now! We don't say the G-d of Abraham, we don't say the G-d of Isaac—we say the Tzaddik who lives now!!! We need a Tzaddik like Shimon HaTzaddik; he whitens sins. If there is no Shimon HaTzaddik, the thread does not turn white. The scapegoat is eaten by the Sicarii (assassins). It turns out that the murderers benefit from the sins. For every sin a person commits, he gives life to another murderer, he gives life to more Sicarii, and these Sicarii...

That there were no Sicarii in Judah (Gittin 55b). For they said, "Whoever kills a Jew is paid four zuz." At first, they said, "Whoever does not kill a Jew shall be killed." Because a person comes to the world, according to the doctrine of Christianity, to kill Jews. According to the Christians, the whole purpose—when I arrived in America they said, "Any gentile who has not killed a Jew is liable for death." Because he believes he came to the world to kill Jews. In the First World War, whoever didn't kill a Jew didn't get food. They didn't throw them into ovens, but when they came to the dining hall in the army, they said to them, "Did you kill a Jew? Go kill a Jew, then come eat." That was the First World War, and it was here in the Land of Israel. And every day they hung ten people in the Kishle [prison]. For five years, every day they hung ten people. Every time they caught a boy who didn't go to the army, they hung him.

All this is brought in 'Yemei Shmuel'—that there was one in Aleppo, a Jew, who slept on benches. He said, "I am going to Jerusalem on foot." He went on foot. They caught him, and the officer was Jewish. All the officers in the German army were Jewish. Hitler, may his name be erased, said, "Why did we win the war? Because the officers were Jewish."

Jacob says, "I will die," why "I will die this time"? I will live this time! A person meets his son after 22 years—now I will start to live! No, "now I am going to die." He saw the Ten Martyrs of the Monarchy, so he saw that this would never be forgiven. The sin of selling Joseph is a sin that will not be erased even at the Resurrection of the Dead! It is impossible; Hashem cannot forgive. Everyone must undergo strange deaths, and everything they did to Joseph. Only if he believes in the Tzaddik of that generation can Hashem forgive him! That he stands in that same trial. But "I will die this time." The Tiferet Yisrael says—the Rebbe Reb Shayala of Kerestir says—what is "I will die this time"? He saw all the exiles that would be, all the troubles, all the terrible killings. He saw that the selling of Joseph is something that will never be atoned for. No matter how many killings there are, Hashem does not atone for it.

The same thing with the persecutions of David. Why must a person run from city to city, from house to house, from hiding place to hiding place? Everything, because they persecuted David. And everyone ran completely barefoot—barefoot without shoes, without anything, with babies in their hands. This is what happens in all the Holo-causts, in all the exiles—running with babies in their hands. And Hashem does not forgive under any circumstances. "Whoever says the Holy One, Blessed be He, is waiving [sins], his life shall be waived" (Bava Kamma 50a). A person comes to the world only to believe in the True Tzaddik of that generation! Not what was in the previous generation! And not what will be in the generation to come! If he can stand in the trial, to believe in the Tzaddik of that generation! Like the brothers—to whom Joseph appeared as if he were a person like everyone else. He had the same eyes, and the same nose.

When I am in Shechem, I check every time anew. There is a place where you can go down into the cave, and you see Joseph, lying on a golden bed, the Menorah is of gold. He looks exactly as if he were born today; you can feel him.[18]

His father walked all of Shechem on foot. He wasn't afraid of anyone. Every time they invited him, "Come eat, drink," he continued walking. Until some Arvushim came and opened the head of... 13 openings,[19] and they wanted to cut off his head completely. They already came with an axe. And then an ambulance arrived; the Palestinians got scared and fled. And with the ambulance, they transferred him to Ein Kerem. They asked him, "Where did this happen to you?" He said, "Just some thugs."[20]

So now that Jacob sees that they sold Joseph, he says, "Judah is a lion's whelp; from the prey, my son, you are gone up" (Genesis 49:9). He knows everything. "From the prey, my son, you are gone up." He sees everything in the Clear Mirror (Aspaklaria HaMeira). Because Benjamin received murderous blows—so why didn't he receive the entire Holy Temple? Because they didn't hit him as much as was needed. Judah had mercy on him, because Judah was a guarantor for him. He didn't receive enough blows, and therefore he didn't receive the [entire] Holy Temple. A person wants the Holy Temple—he needs to receive in abundance, to say, "Go on, hit me, hit me, hit me, hit me, hit me." And then he would have merited the entire Holy Temple, and a Temple of fire would descend, and there would be the Complete Redemption.

We are reaching Parshat Vayeishev; this is the secret of the Redemption. The entire Parshat Vayeishev is the secret of the Redemption. If a person merits to be awake all night in Parshat Vayeishev, Thursday night, then he can bring down a Temple of fire. A person comes to the world to bring down a Temple of fire; that is his purpose. And everyone can bring down a Temple of fire if a person overcomes his lusts. For lusts are fire—"From on high He has sent fire into my bones, and it prevails against them" (Lamentations 1:13). So if he goes out from the fire of the Other Side (Sitra Achra) to the fire of holiness, he can bring down a Temple of fire. For a person comes to the world to bring down a Temple of fire, and everyone can do this.

Whoever travels to Shechem can bring down a Temple of fire. He is not afraid of the Zionists, he is not afraid of the Arvushim—so he can bring down a Temple of fire. Therefore, tonight everyone is traveling without exception, and from there traveling straight to Jerusalem, and straight to the Holy Temple. For in the future, the gates will be of fire. The Zohar says in Shlach Lecha: Jerusalem in the future—the gates will literally be fire. And only one who has performed true repentance (teshuvah) will be able to pass.

Deborah the Prophetess was entirely fire. Deborah was glowing with fire; she was made of fire; sparks of fire came out of her. And Elijah the Prophet says, "Why is she a palm tree and I am a broom tree?" "Coals of broom wood" (Psalms 120:4)—these are coals that are never extinguished. The broom tree—the coals are never extinguished. Even if they put them in water, it won't help. Therefore, Elijah the Prophet sits under a broom tree, to show that his fire will glow until the coming of the Mashiach, that his fire will never be extinguished. He lies under a broom tree, and from this broom tree came coals—coals for the Holy Temple. And these coals will never be extinguished. If a person goes with the coals, he goes with the broom tree, "And the root of the broom trees was their food" (Job 30:4). And all his life he goes with the broom tree; he does not leave the broom tree. And the broom tree burns until the heart of the heavens. The broom tree is a fire that burns until the heart of the heavens; it is a fire that will never be extinguished. There is such a fire that will never be extinguished.

For Rabbi Akiva—they combed his flesh with iron combs, and his fire is not extinguished until today. If a person merits to be combed with iron combs like Rabbi Akiva, his fire will never be extinguished. Rabbi Akiva came to the world so that they would comb him with iron combs. And every slap they gave him, he went from slavery to freedom. He merited the Land of Israel. Joshua ben Korcha is the son of Rabbi Akiva; that is how he merited, in the merit of the slaps he received. Just as he says, that many times he rebuked Rabbi Yochanan ben Nuri, and "I only added love upon his love." Rabbi Akiva was combed with iron combs; they fed him coals of broom wood, and he did not break, and he did not surrender. They fed him coals of broom wood—coals that are never extinguished. These are the coals that a person needs to eat every day. A person comes to the world to eat wood of coals, like Rabbi Akiva. So if a person merits to eat wood of coals, "Wood of coals of broom trees," he merits the Redemption. And this is what is written in Parshat Vayeishev—that Rabbi Akiva ate coals of broom wood, that Rabbi Akiva was 120 years old.

And Rabbi Eliezer the Great—the waters flowed backward. What is this? Because they went to their root, to the Upper Waters. Rabbi Eliezer the Great was from the Upper Waters. Therefore, he said, "Let the water channel prove it by flowing backward," and the waters flowed backward. Even the water in the cup split; they split the water in the cup. No water remained in the cup; everything split, everything split in half.

And then Rabbi Akiva said, "For this I came to the world—that they should comb me with iron combs." So they say to him, "Rabbi Akiva, enough! Rabbi Akiva, that's enough! Rabbi Akiva, stop!" Not enough! There is no enough! Specifically! Specifically let them comb me! For this I waited, for this I prayed, this was the longing of my eyes. And then they combed him with iron combs, and sold his flesh in the market. A person must merit that they sell him by the kilo. Rabbi Akiva was sold by the kilo. Every kilo of Rabbi Akiva's flesh cost 10 dollars. If a person wants to reach the ultimate purpose, he must be like Rabbi Akiva, whose "coals are coals of broom trees," coals of broom trees—coals that are never extinguished.

For the coal of the Tzaddik is never extinguished! The coal of Deborah is never extinguished. Deborah is the "Woman of Flames" (Eshet Lapidot). Her coals are never extinguished. Deborah was entirely coals; she was entirely fire. Therefore, she is the only prophetess whose prayer must be said every day. Every day, three times, one must say the Song of Deborah!

Now Hanukkah is coming. All of Hanukkah was drawn from the Song of Deborah, from the prayer of Hannah, as it is said, "The bows of the mighty are broken" (I Samuel 2:4). This will be the sign of Sagittarius (Keshet - Bow); this is the month of Kislev. She knew in which month, she knew on which day, at which hour. There was nothing that Hannah did not know. Therefore, she said, "The bows of the mighty are broken." The bow was broken for them, as it is written, "Their bow shall enter into their own heart," "Their sword shall enter into their own heart, and their bows shall be broken" (Psalms 37:15). Hannah knew "In the cutting of the cords of the wicked" (cf. Psalms 129:4). Hannah knew how to cut the bow of the wicked. "The bows of the mighty are broken, and they that stumbled"—these are the Maccabees, the Hasmoneans, the family of the High Priest, Mattathias son of Yochanan the High Priest.

For a person needs to be the son of the High Priest, and he needs to be a Tzaddik like the High Priest, who was the Holy of Holies. A person comes to the world to enter the Holy of Holies like the High Priest. And now on Hanukkah, everyone is in the Holy of Holies. All of Hanukkah—on Tuesday at the lighting of the candle, everyone will be in the Holy of Holies. Each person should intend when he lights the candle that he is lighting in the Holy of Holies, inside the Sanctuary, inside the Holy Temple. "And they came to the Sanctuary of Your House and purified Your Temple"—to purify the Sanctuary, to purify the Temple. And then on Hanukkah, a person becomes holy, becomes pure, and they merited the Holy of Holies.

A lesson in Rishon LeZion, Thursday night of Parshat Vayeishev

The Rebbe [Rebbe Nachman] said that whoever does not get married should not come to him. Whoever comes to the Tzaddik must get married within a month. So here in the Rama we learned, the method of the Maharik: so a Canaanite slave who received a slap, and through that his tooth fell out—this slave becomes free. No one is to blame; his eye flew out, he becomes free. He can marry a daughter of Israel and bring Jewish children. And until he received the slap, all his sons were Canaanites; they could never be Jews.

Like Benjamin who received the blows—he received the Holy Temple. "Of Benjamin he said: The beloved of Hashem shall dwell in safety by Him; He covers him all the day long, and He dwells between his shoulders" (Deuteronomy 33:12). A person receives blows, someone insults him—he merits that the Holy Temple be built in his portion. The Holy Temple was built in the portion of Adam HaRishon (the First Man). Adam HaRishon built an altar; Noah also built an altar; Abraham built an altar. The Satan said to Isaac, "I heard from behind the Curtain (Pargod), 'The lamb for a burnt offering' and Isaac is not for a burnt offering" (Sanhedrin 89b). Isaac says to Abraham, "Abraham, what is happening here? What is this? A show? I heard that the Satan said to me that he heard, 'The lamb for a burnt offering and Isaac is not for a burnt offering.'" Abraham said to him, "Hashem rebuke you, O Satan; even Hashem that has chosen Jerusalem rebuke you; is not this a brand plucked out of the fire?" (Zechariah 3:2). "Hashem rebuke you, O Satan," said Abraham.[21]

Hashem only chooses Jerusalem. It is forbidden to live anywhere except Jerusalem. When Safed was destroyed, and Tiberias was destroyed, the Chatam Sofer said: It is forbidden to live anywhere except Jerusalem. "Blessed be Hashem out of Zion, who dwells in Jerusalem. Hallelujah" (Psalms 135:21). The Rambam says: Hashem dwells in Jerusalem. Therefore, it is written in Likutey Halachos: "Our feet were standing within your gates, O Jerusalem" (Psalms 122:2). Wherever one stands, that is "your gates, O Jerusalem." For wherever a person goes, he is in "your gates, O Jerusalem." "If I do not set Jerusalem above my chiefest joy" (Psalms 137:6). "Rejoice with Jerusalem, and be glad for her, all you that love her; rejoice for joy with her, all you that mourn for her" (Isaiah 66:10). Only one who mourns for Jerusalem merits and sees her joy. To merit to see the joy of Jerusalem, then "rejoice for joy with her, all you that mourn for her," for Hashem is in Jerusalem. And so that Hashem may be in every place, we must draw the holiness of Jerusalem to every place. And this is the meaning of "Our feet were standing within your gates, O Jerusalem."[22] In the future, the Zohar says, to come to Jerusalem in the future, when the Holy Temple is built, there will be twelve gates, but gates of fire. Every gate will be glowing with fire.

Like Deborah the Prophetess who was glowing with fire. Deborah the Prophetess was entirely fire, "Woman of Flames." Sparks of fire came out of her. How did they know she was a prophetess? Because they saw sparks of fire coming out of her, flames of fire. Therefore, she was called Eshet Lapidot (Woman of Flames). She was surrounded all day by torches of fire. A woman must be surrounded by torches of fire, like Deborah the Prophetess, like Jael (Yael). Deborah the Prophetess was the soul of Moses, and Jael was the soul of Zipporah. The connection between Deborah and Jael was because Deborah was the soul of Moses and Jael was the soul of Zipporah.

"In the days of Shamgar the son of Anath, in the days of Jael, the highways ceased, and the travelers walked through byways" (Judges 5:6). Who was Shamgar? Shamgar was the son of Moses our teacher, Gershom (Kehillat Yaakov, entry Shamgar). Shamgar has the same letters as Gershom. Why was he called Gershom? "And the shepherds came and drove them away." The shepherds threw Jethro's daughters into the well because they stopped worshipping idols. In that same second, Moses arrived. Moses emerged from somewhere, Moses popped up from some corner. Immediately he said the Explicit Name (Shem HaMeforash). With the Explicit Name, he brought up the seven daughters. "And Moses stood up and saved them" (Exodus 2:17).

He did not reveal to them that he was Jewish, and for this he was punished. He should have said to the girls, "I am a Jewish man, I am a Hebrew, I am a son of Abraham, Isaac, and Jacob. What I saved you with is the power of Abraham, Isaac, and Jacob." Therefore, one must pray three prayers a day, even girls. And every Rabbinic commandment (mitzvah d'rabbanan), a woman is also obligated. And since prayer is Rabbinic, women are also obligated in all three prayers, and to say "G-d of Abraham," and to say "G-d of Isaac," and to say "G-d of Jacob."

Abraham, Isaac, and Jacob are with us every minute. After the Six-Day War, they asked the Egyptians, "Why didn't you advance?" They said, "We saw three old men standing before us and stopping us." Who were the three old men? Abraham, Isaac, and Jacob. So Abraham, Isaac, and Jacob lead us every minute, every second. Therefore, one must say "G-d of Abraham, G-d of Isaac, and G-d of Jacob" three times a day, to know that they are the leaders and they are the guides, they are the beginners and they are the finishers.

"And Israel saw the great hand which Hashem laid upon the Egyptians" (Exodus 14:31). Who is Israel? Israel Saba (Grandfather Israel). When the People of Israel crossed the sea, the soul of Israel descended, Israel Saba descended, Jacob our father descended. "Now the eyes of Israel were dim for age" (Genesis 48:10). "And Israel strengthened himself, and sat upon the bed" (ibid 48:2). Sometimes it says Israel, sometimes Jacob, to show that Israel is without a head; Jacob is the "heel" (Ekev) (Deuteronomy 7:12).

"And his hand was holding on to Esau's heel (ekev)" (Genesis 25:26). For in the heel of Esau was the soul of Rabbi Akiva. Akiva has the same letters as Ekev (heel). Rabbi Akiva was impregnated in the heel of Esau. From the heel of Esau, he passed to the temple of Sisera. In every wicked person, there is some soul of a Tzaddik. Even the most wicked person in the world, like Sisera—even in him there is the soul of a Tzaddik. Which soul was impregnated in Sisera, from which he sucked his strength? The soul of Rabbi Akiva; it was impregnated in Sisera. Therefore, Rabbi Akiva was the son of converts (gerim). And specifically from converts will the salvation sprout; it must come specifically from a family of converts.

Just as David came from Ruth the Moabite. The People of Israel is not a "race theory"; there is no race here. Ruth merited to glean stalks. Ruth was a princess, either the daughter of Eglon or the granddaughter of Eglon. She grew up in a palace with gold wallpaper, and she had gold shoes, a dress embroidered with gold threads. She gave it all up. Ruth was not just any convert; she was a daughter of kings, grew up in the king's palace. She had a sister, Orpah. How is it that Orpah, who is a princess, granddaughter of Eglon King of Moab—what is Orpah doing in the land of the Philistines? [-] with Goliath the Philistine. Goliath had to be a Moabite, not a Philistine. Orpah is the sister of Ruth—Moabites of deep-rooted lineage.

And when Boaz sees her, that she does not bend over—for a woman is forbidden to bend over, even when she is by herself. She is forbidden to bend over, lest some man, someone, come. She only needs to pick everything up while sitting. She must never bend over; for her, everything is while sitting. She needs to be athletic—to sit down and stand up, sit down and stand up, sit down and stand up. Sit, stand, sit, stand, sit, stand. She is forbidden to make the movement of bending over, even in the innermost chambers. Boaz noticed this. Boaz noticed that she never bends over. She picks up stalks; she gleans from six in the morning until six in the evening. They glean stalks, and from three se'ahs, one ephah comes out.

Every day she gleans three se'ahs of stalks, and afterward she threshes them, and she winnows them, and she separates them from the kernels. After that she [-] the kernels, and grinds them. To make a loaf of bread, one needs to work for three days—to thresh, and winnow to the wind, and separate the kernels, and after that separate the husk from the kernels. And all this Ruth does with awe and love (be-dechilu u-rechimu), without bending over—only sitting down and standing up, sitting down and standing up, a thousand times in one day. When Boaz sees this, he sees that there is a special woman here. He understands that this will already be his wife. He didn't see such precision and such consistency even among the daughters of Israel—that in her life she never bends over, she only sits and stands. Boaz asks, "Whose damsel is this? I have never seen such a girl, such a woman." The lad says to him, "No, she is a Moabite, that is the mentality of Moab."

The Ben Ish Chai says: That same day cooled him down. Boaz was so enthusiastic when he saw this girl, this woman; he reached such enthusiasm. He wanted to give her calves, ducks, chickens, geese [-] fattened, to give her all good things. Then the lad says, "No, this is a daughter of Moab, they are the worst, they are the most criminal, but this is their mentality; you have nothing to be impressed by." The Ben Ish Chai says: At that moment we lost the Redemption. The moment Boaz saw Ruth—who was a deep-rooted Tzaddika, a Tzaddika from birth, who was at the peak of modesty from birth, it was ingrained in her 248 limbs and 365 sinews—that was the moment ready for the Redemption. Because Boaz would have brought her fattened ducks, fattened geese, fattened calves; he would have sent them to Naomi with some fattened calf, sent her with some lad with some wagon—immediately Mashiach ben David would have come. For there is enthusiasm in every person, and if a person uses the moment of enthusiasm, he can bring Mashiach ben David in that same second. Therefore, the Midrash says: Had Boaz known the great [-] that they write in the Scroll of Ruth—how he saw Ruth, how he was enthusiastic about her, how he was impressed by her. He saw the holiness, the modesty, that it was in her blood. It wasn't some modesty of mentality; it was modesty ingrained in her 248 limbs and 365 sinews.

A person needs to know that he is clothed in the skin of the Serpent; his body is called "the skin of the snake" (mashka d'chivya). Our body is the skin of the Serpent. We only need to hide it, to cover it, to wrap it in clothes. The main thing is that the skin of the Serpent should not be revealed even by a millimeter. It is written that Vashti never revealed even a millimeter. [-] drinking a thousand barrels of wine, a thousand jars of wine. He loved to get drunk. She says to her husband Ahasuerus: "My father Belshazzar"—it is written in Daniel Chapter 5—he would drink "a thousand [measures] of wine" (Daniel 5:1). A thousand jars, maybe a thousand barrels. For among the gentiles, the whole matter is who can drink more. That is their whole concern; they have no other concern. All their self-image is who can drink more. So Belshazzar proved that he could drink a thousand jars, a thousand barrels, without batting an eye, without getting dizzy. He remained in full composure. "And you, Ahasuerus, were a stable hand." A stable hand he was, even if he was the son of Darius.

Darius received the kingdom when he was 62 years old. And why 62? Because 62 years had passed since the exile of Jehoiachin. The exile began with the exile of Jehoiachin, and since then 62 years had passed. And on the day Jehoiachin went into exile, on that same day Darius was born, so that he would remove the head of Belshazzar. For Belshazzar saw the hand writing on the wall.[23] "Mene, Mene, Tekel, u-Pharsin" (ibid 5:25). No one understood what was written, because it was written in the letters of the Tablets of the Covenant that we received at the Giving of the Torah. These are special letters that were only written on the Tablets, and it was forbidden to use them, and no one knew the secret of the letters. Only Daniel—there were many Jews there, but no one knew how to decipher this script. Only when they called "Daniel, of the children of the captivity of Judah" (ibid 6:14). Only Daniel read it: "Mene, Mene, Tekel, u-Pharsin"—G-d has numbered (Mene) your kingdom; He numbered your merits, your sins; you have been found wanting. The sins weigh more than the merits. You have been weighed (Tekel), and now your kingdom is divided (Parsin). Tonight your kingdom is divided; tonight the army of Media and Persia will arrive and divide your kingdom. Immediately Belshazzar, the grandson of Nebuchadnezzar, the son of Evil-Merodach, the father of Vashti, issued an order that on this day no one goes out and no one comes in. Whoever is inside shall not go out; whoever is outside shall not come in. And even if the King himself comes with the crown and says, "I am the King," remove his head! He was so sure of himself, Belshazzar, that he didn't understand at all what was written on the wall. He said, "If someone comes and says 'I am the King,' immediately remove his head, for I am the King, I am here inside." But immediately his bowels were strangled from the amount of wine he drank; immediately he had to go out. And going out was possible; coming in was impossible. The King had a secret door, so that if he suddenly needs to go out because something unpleasant happens to him, there is a curtain. He slips behind the curtain; behind the curtain there is a secret door. He goes out, and he cannot come back in. He can only come in through the main entrance. He went out with the crown in purple robes, royal robes. He had to go out urgently, urgently, urgently; there was no choice. He managed to slip out through the curtain, opened the secret door, and was outside for about half an hour.

Now how does he get back in? He gave an order that even if the King himself comes, and someone comes and says "I am the King," even if he comes with the royal crown and royal clothes, remove his head. But he said, "Perhaps they will understand that I myself am truly the King, not an impostor." He could not believe that his two bodyguards, who were Cyrus and Darius—Ahasuerus was the son of Darius, was the son-in-law of Darius—they themselves would remove my head? They would disown me? They wouldn't believe me? He would say, "I am the King." It took him another half hour, and he stood at the gate of the royal house. Who is standing there? Cyrus and Darius.

And Daniel for 45 years had been saying to Cyrus, "Know that you are the Cyrus [of whom it is said], 'Thus says Hashem to His anointed, to Cyrus' (Isaiah 45:1). I have given kings before you, [-] darkness and the same hidden treasures." All the hidden treasures of the whole world were in the hands of Belshazzar. Belshazzar had all the property in his hand; his father had conquered all the kingdoms. He had gold from all over the world. And all this passed to Evil-Merodach and to Belshazzar. Belshazzar is now the wealthiest; he has all the treasures of the kings. And now he stands before Cyrus and Darius.

And Daniel, during the 45 years of Nebuchadnezzar's reign and the 27 years of Evil-Merodach's reign, always said to Cyrus, "Cyrus, you will be the King. The moment will come, do not miss it. The moment will come when you can remove the head of Belshazzar. Know that at that moment you become the King, you rule over the whole world. And remember the prophecy in Isaiah Chapter 45: 'Thus says Hashem to His anointed, to Cyrus.' You will build My house, and the first thing you do is build the Holy Temple. If not, you will fall. You receive a kingdom in order to build the Holy Temple." And then, at the hour when Belshazzar stood before Cyrus and Darius, he said, "Recognize me, I am the King, I am not an impostor. It's true I said to remove the King's head, but I didn't mean the real King; I meant whoever would impersonate the King. You know that I am the King, you recognize me as the King, so have mercy on me, don't remove my head."

But Cyrus remembered the prophecy of Daniel—that he is this Cyrus about whom Isaiah prophesies and says to him, "Thus says Hashem to His anointed, to Cyrus." And now he needs to remove the head of Belshazzar and be the King over all 127 provinces. It was 254 at first. And then Cyrus takes a lamp, a chandelier, and throws it at Belshazzar's head, wounding his head at 12 midnight. Belshazzar lingered until 6 in the morning, until the morning watch, until dawn. For no kingdom touches its fellow by even a hairsbreadth. For in Heaven they decreed that the kingdom of Belshazzar would be two years and a day. "A day" is until six in the morning. So even though they wounded him and already opened his head, and he was all bleeding, he continued to live until six in the morning, until one can distinguish between a wolf and a dog.

For all the Persians are reincarnations of dogs. The Ishmaelites are reincarnations of donkeys. But the Persians are reincarnations of dogs. [-] Therefore he had a female dog; he didn't have a wife, he had a female dog. And they were reincarnations of dogs. [-][24] It is written (Bava Kamma 83a) that anyone who raises a dog is under a curse. Only if he lives on the frontier, on the border, then... but if he lives inside Rishon LeZion, on the beach—in the sea there are no dogs.[25]

So everyone who merited to live in Rishon LeZion, which is the safest place in the Land of Israel, the most exalted place—"The first to Zion (Rishon LeZion), behold, behold them; and I will give to Jerusalem a messenger of good tidings" (Isaiah 41:27). When it was built in the year 5642 (1882), Rothschild himself did not imagine that there would be a Shuvu Banim yeshiva here, that there would be Shuvu Banim lessons here. But he was a Sabbath observer; he had a private Shochet (ritual slaughterer), and he demanded that everyone wear Peyos (sidelocks). And now we are restoring the crown to its former glory.

When Rothschild built Metula, they asked him, "Why are you building Metula? Build in the center. You built Rishon LeZion and Zichron Yaakov near Haifa; build something near Afula." He said, "Wherever I build, that is where the border will be." How did he know this? He had Ruach HaKodesh. He said, "I [-]." After the First World War, the English received the Land of Israel, the French received Syria, because everyone used [-]. In the war, the border was at Metula. He said, "Where I decide, where I build, that is where the border will be." And when he built Rishon, his whole hope was that here there would be yeshivas, here there would be Shuvu Banim yeshivas. The whole city would study Torah until the light of morning, and we will merit the Complete Redemption, speedily in our days, Amen.[26]

A lesson delivered on Monday of Parshat Mikeitz to the Nezach Nezachim Yeshiva

Now we are studying Parshat Mikeitz, so now we perform repentance (teshuvah). Whoever does not look at a woman will be a prophet. So now on Hanukkah it goes in reverse—that the good cows swallow the bad ones. At first it is written that the bad ones swallowed the good ones, but Hanukkah is "the opposite occurred" (Esther 9:1), that the good ones swallow the bad ones.

For now is the dream of abundance. After all, there is a terrible question, a question that is harder than all the questions in the world. Literally, one dreams of cows and one dreams of stalks—so what would you solve? Much meat, much grain. What is there here? They need to bring the magicians, and the sorcerers, and the Chaldeans—what is there here? What is the problem? You dreamed of good stalks, beautiful stalks—you will have much grain, much wheat. You dreamed of healthy cows—you will have much meat in abundance; there will be sheep, there will be lambs, there will be goats, there will be chickens.

For a Wayward and Rebellious Son (Ben Sorer u-Moreh) can eat birds all day. If he decides to be a Wayward and Rebellious Son, he will eat a million birds in one day and steal from his father.

In any case, we are in the simplest dream in the world—that a person dreams of seven good stalks, seven good cows—so you will have much abundance, much meat, many steaks, many schnitzels, many livers.[27]

[28]A person needs to know that money comes from the Torah. He should not have any thought of "I will go to work, I will work in real estate, I will buy towers in Tel Aviv." How much are the Azrieli Towers worth? A hundred million? So if they buy—today they buy on paper, one doesn't need a penny. Like the Rothschilds, they buy on paper, and afterward they already sell it.

How did the Rothschilds become billionairists? When Napoleon was about to cross the English Channel, after he tried to conquer Moscow—when he returned from the war with the [winter] ice, he returned with thirty thousand. He went out with half a million and returned with thirty thousand. And then all the countries entered and took him prisoner. They took him to the island of Elba, but the French [-] went into exile with him, four hundred soldiers. They put him in exile with the whole army. The island of Elba is near France. After ten months—it was exactly in March—he went out from there with a difference of a hundred days. He went out on the ninth of March, until the nineteenth, or from the seventh until the seventeenth—exactly a hundred days. They took him for a hundred days. On the seventeenth he already reached Waterloo (Rocherlo).

Waterloo—the most famous battle in the world, where the English were left without bullets, without rifles, everything. And they already announced in London that Napoleon would arrive within a few hours. He is crossing the Channel, and he is taking London, and taking the banks, and taking everything. So a bank worth a billion dollars—they sold it, say, for ten million. A bank worth half a billion—they sold it for five million. So Rothschild sent all his relatives; he didn't need to give a penny. He only signed—signed that he is buying a bank. A billion-dollar bank for ten million, a half-billion-dollar bank for five million. He signed like that for a thousand banks.

But he was a Breslover. So there was already Breslov then. We are talking—the Rebbe passed away in 1811, and this was in 1805. In 1805 they put him in prison, and in 1806 it was. So this was while the Rebbe was still alive. Surely he knew the Rebbe; otherwise, he wouldn't have become so wealthy.

The Rothschilds—how did they become rich? So there are two stories. One story is this story—that Napoleon was about to cross the Channel. Today there is already a tunnel below; they travel under the sea, not on the sea.[29] And then he signed for all the banks, and suddenly everything turned around. They don't know until today why. Because he, Levinson, cried out "Save us now, O Hashem" (Psalms 118:25), he started saying Psalms,[30] and he started saying Psalms—he writes, "What I remembered, I started saying by heart"—and suddenly they started to flee. They didn't know why. And the English were left without rifles—there were only broken rifles, and the bullets ran out—and suddenly the French start to flee. The most famous battle in the world. And immediately the Rothschilds sent riders to London, and immediately they finished the deals. And after an hour, it became known that everything had turned around, and already all the banks were in their hands. That is one reason.

And the second reason was that there was a revolution in Germany. After the revolution in France, they also expelled all the wealthy people, persecuted them. And one wealthy man had billions—he was a German noble. He hid everything with Rothschild. And then the rebels came to Rothschild's house and said, "We know that you are hiding all the wealth of this prince; bring it immediately." Fine. He moved a picture on the wall and said, "Here, enter the cellar." They brought crates, sacks, filled everything. After half a year, the rebellion stopped, and the princes were returned to their homes. The prince came to Rothschild and said, "Thank you very much, you guarded my property. I know they took everything, nothing is left. I do not forgive you." Rothschild answered him, "No, your property was not touched. That was my property. What I gave them was not your property. I was left naked and in lack of everything." When the prince heard this, he asked for forgiveness, and since then he rose and became the greatest millionaire in the world.

[31]So he was called Meir Amschel, and he suspected him. Reb Yokil of Galona—there was a village called Galona, and there was Reb Yokil of Galona. He was like the Baal Shem Tov; every blessing of his is fulfilled, every word. And he suspected his Shamash (attendant). Twenty thousand zlotys disappeared.[32] Fine, he called the Shamash. He said, "Where is the money? You are the only one in the house, moving around here. You are responsible for everything. You know where I hide the money. Bring the twenty thousand, or you are fired, or you must swear."

But one does not swear; Tzaddikim do not swear. Let them take their house, let them take everything. There are stories of the Jerusalem of Above—people did not swear. In the end, they found the money. After ten years, it was revealed who took the money, and then someone confessed.

Meanwhile, he did not swear. They took his house, they took everything. So fine, he said, "You won't swear? Go with the children." He has tiny children like that, barefoot. Tevet-Shevat, minus thirty degrees.

Warsaw is minus thirty; it's not Uman. It's warm in Uman compared to Warsaw. There in Uman, it gets to minus five. Once it was minus thirty; our glasses exploded, all the frames exploded. We prayed outside, from eight in the morning until four in the afternoon—eight hours standing outside in minus thirty. On the contrary, that's for shouting; one needs to shout even louder. The colder it is, the more you long for Hashem. The loudest shouts I ever shouted were then. The glasses shattered on us; all the glasses, all the frames contracted from the cold.

And there in Warsaw it is literally minus thirty. When the Germans ruled, people froze; there was no heating, they froze to death. Half of Warsaw froze to death. Uman reaches minus five, and for two days there is minus thirty, not more than two days, and sometimes not even that. So in short, he goes in minus thirty, with the children in the snow. The snow is up to the knees, up to the waist, until he reached some distant village a thousand kilometers from Galona. And Reb Yokil of Galona, after two weeks, found it. They organized the house and found the money. Now go look for him! A person went with ten babies and disappeared from us. He went and found some synagogue that goes underground. And in the past, there were no floor tiles; even boards there weren't. There was such poverty that cannot be described. They would light a few candles, and darkness, and everything is dust, mud, and they put sacks in honor of the Sabbath.

And thus he goes from city to city, banging on the table, on the Bimah during the Torah reading: "I have sinned, I have transgressed," so that everyone should shout (The Rav shouts with the participants): "But we are guilty" (Genesis 42:21). "But we are guilty," "But we are guilty." For what did they shout? For what did they shout? That he kissed their feet. The brothers did not regret the selling. A person can shout a million times "we are guilty," and he doesn't even know what he is saying. Again (The Rav shouts with the participants): "We are guilty," "We are guilty." We are guilty, we have betrayed, we have robbed. What did I do to my Shamash? I expelled him with the children, with the babies, in the snow, in the cold, in minus thirty. Where is he? Perhaps someone found him? Perhaps he passed through your city? His name was Meir Amschel. And thus he goes, weeping. His shoes are already torn, he has no shoes. He is performing true repentance. He goes to all the villages, to all the cities, in the snow, in the cold. And afterward it becomes minus fifty. Warsaw in the summer is plus fifty. And he goes. He says, "Until I find him, I am not returning home, until the end of my life."

After a year of going from village to village, he reaches some village. There is one synagogue there, half in the ground, about to fall, already sunk in the earth. He sees him with the barefoot, miserable children. He says, "Forgive me for what I did to you." He falls at his feet, kisses his feet, like Joseph who fell at the feet of the brothers. He says, "You are forgiven, I have no resentment. In my life I never resented; everything is from Hashem. What do I have to resent you for?" "Yes, but I found the money immediately after two weeks. Look what I did to you. You are miserable, barefoot, your children are barefoot, they have no clothes, torn clothes, minus thirty, all the walls are frost."

"Come back, you will receive double salary." He says, "I am not returning." "Fine, I bless you that you should be the wealthiest in the world. You are already old, you are already eighty or ninety, so your grandchildren will be the wealthiest."

Conclusion of Likutey Halachos, Tuesday night of Parshat Mikeitz after the Evening Prayer

[33]The secret of the "Small Aleph" (Aleph Zeira). Aleph Zeira has the numerical value (gematria) of Rabbi Akiva. Only Moses our teacher merited the Small Aleph; no other Tzaddik merited the Small Aleph except Moses our teacher. And there are a billion questions here. "And He called to Moses" (Leviticus 1:1). Who called to him? "And He called to Moses, and Hashem spoke to him." A question: "And He called"—who is calling him? Reb Noson explains: That Hidden and Concealed One. "And He called to Moses"—this is Atika Kadisha (the Ancient Holy One), this is Adam Kadmon (the Primordial Man). Everyone should read on page 291 about the eternal question, the famous question. It is written, "And He called to Moses," and it doesn't say what. Afterward it is written, "And Hashem spoke to him from the Tent of Meeting, saying." What is "And He called"? What did He say to him? Rather, He revealed to him the secret of the Small Aleph, which is the secret revealed to Rabbi Akiva. At the moment they combed him with iron combs, it is written, "And his eye saw every precious thing" (Job 28:10)—this is Rabbi Akiva. The secrets of the Tefillin were revealed to him.

For one of the Tzaddikim asked the Rebbe, "From which country did you enter the Land of Israel? From which side did you enter?" So the Rebbe said to him that he entered through the secret of the Tefillin, of the Small Aleph. The Rebbe revealed that when he reached the Land of Israel, the secret of the Tefillin was revealed to him, the secret of the Small Aleph, the secret of the Tefillin. Aleph Zeira is 399, the gematria of Rabbi Akiva (spelled with a Heh). And afterward, this turns into an Aleph. The whole work is to turn the Heh into an Aleph—that Rabbi Akiva with a Heh should turn into Rabbi Akiva with an Aleph. And this secret was revealed only to Rabbi Akiva. This is the secret of the Small Aleph: 399. Aleph is 111, Zeira is 288—together it is 399, Rabbi Akiva with a Heh. And in the end, he merited that it would be Rabbi Akiva with an Aleph. "Light is sown for the righteous, and gladness for the upright in heart" (Psalms 97:11)—the final letters of this verse spell Rabbi Akiva with a Heh.

So a person's entire work is to turn Rabbi Akiva with a Heh into Rabbi Akiva with an Aleph. And this is the secret of the Small Aleph. This is the secret of "And He called to Moses," for the greatest secret in the Torah is the secret of the Small Aleph—that Hashem called to him, He called to him from within the Small Aleph. With this He called to him, for every letter calls to us. And then all the secrets of the Torah were revealed to Moses, when Hashem called to him from the Small Aleph. And then the secrets of Atika, of Adam Kadmon, of the Fiftieth Gate were revealed to him.

Now it is the eve of Hanukkah; this is the greatest day of the year. It is like the eve of Yom Kippur; it is like the eve of Rosh Hashanah. Today all the sins in the world are forgiven. There is no sin that is not forgiven today! Today every transgression and every sin is forgiven, and everything a person sinned in all reincarnations, from the sin of Adam HaRishon. For today we are preparing the lighting, the first candle. For the first candle is the greatest light that can be. The first candle is the greatest light; it is the beginning of Hanukkah, and when they purified the Holy Temple.

For there is a question: what miracle was there on the first day? After all, there was oil; they found oil, and even the oil of the High Priest. Rather, the answer is: the miracle was that they purified the Holy Temple. They entered the Holy Temple. Today everyone enters the Holy Temple; today we enter the Holy of Holies. Today Judah the Maccabee enters the Holy of Holies. This is the greatest day of the year.[34]

Acceptance of the Yoke of the Kingdom of Heaven during the Morning Prayer of Tuesday, Parshat Mikeitz, at the moments of the passing of Maran HaGaon Rabbi A.L. Shteinman zt"l.

Shema Yisrael—everyone say Shema Yisrael, for the elevation of the soul of Rabbi Shteinman. In this minute, all of the People of Israel are saying Shema Yisrael. Everyone shout with all your strength, three times:

"HEAR O ISRAEL, HASHEM IS OUR G-D, HASHEM IS ONE"

"BLESSED BE THE NAME OF THE GLORY OF HIS KINGDOM FOREVER AND EVER"

"HASHEM IS KING, HASHEM WAS KING, HASHEM SHALL REIGN FOREVER AND EVER"

"AND HASHEM SHALL BE KING OVER ALL THE EARTH; IN THAT DAY HASHEM SHALL BE ONE AND HIS NAME ONE"

"HASHEM IS THE G-D"

All this was for the elevation of the soul of Rabbi Shteinman, who in this second is in the ascent of the soul.

Everyone should intend that he enter straight into the palace of our Rebbe [Rebbe Nachman]. He never opposed our Rebbe, and he accepted students of our Rebbe into his yeshiva. At this moment, his soul is ascending to the palace of our Rebbe.

Notes

[1] The Zionists until today are in favor of Uganda. They did a poll in schools, whether it was right that the Jews gave up on Uganda—a poll on Independence Day five years ago—and all the students wrote that it was a big mistake. Because here we have problems with the Arabs who want to kill us; in Uganda we would live fine with the Black people. They wouldn't throw us into Lake Victoria as they throw everyone else. The tribes throw a million people a year into Lake Victoria—perhaps today the UN has intervened, but for ten years they were throwing a million Black people into Victoria, and it was forbidden to eat the fish. 'Nile Perch' is from Victoria.

[2] Like someone whose husband was lost; I said, "Go to Agrippas Street, there you will find him." Anyone who runs away from home goes to Agrippas Street. So she went to Agrippas Street and found his laundry hanging on the balcony, on one of the balconies.

[3] We travel to Shechem every night, and these Zionists cannot do anything to us. They thought they rule here over Shechem, but they rule over nothing. We arrive, they flee for their lives. They see us, they think we are demons, that we are aliens. Aliens are from Mars, but those who come from the moon have another name. So there are aliens, and the moment they see us arriving in Shechem, they flee for their lives in terrible fear.

[4] Now they have moved the Rebbe to Alaska, because someone was afraid he would crumble. So he said, "In Alaska everything is ice." But he doesn't reveal exactly where in Alaska. We will discover it. So now a delegation from Shuvu Banim is going to discover it. For one already said he is in Safed, one says he is in Hebron—there are several who have already moved him, the doubles. They moved scarecrows in the image of our Rebbe, balloons in the image of our Rebbe.

[5] There is a village called Tzarfata; whoever reaches this place will live forever. Anyone who merits to reach Tzarfata in Sidon.

[6] I said to say, "In the merit of Liba daughter of Eliezer." She passed away the day before yesterday, the greatest Tzaddika in the generation. Her name was Liba daughter of Reb Eliezer. Liba—that is the most important name. Everyone should call the girls who are born Liba, because it is the most important name of all names. And at Damascus Gate, they say "Liba daughter of Eliezer."

[7] One only needs to say, "Liba daughter of Rabbi Eliezer."

[8] Two letters is the highest thing that can be in the world. If there are two letters, then that is the secret...

[9] "And Jacob dwelt (Vayeishev Yaakov)" (Genesis 37:1). "Vayeishev" is an acronym for V'ayeishev Y'aakov Sh'uvu B'anim.

[10] We came, he gave us an apartment, he gave us a house, he gave us endless food. No, I cannot forget it. There has never been anything like what your father did for me since the creation of the world. He gave everything, the whole building, everything. A room upstairs, a huge room; one could see all of New York from the room. It was possible to see. And after that we traveled to the Amazon, to Guatemala. We were in Guatemala, in Chile, in Ecuador, in the Andes.

[11] And "Shuvu Banim" traveled, they tried to save them. They didn't find them.

[12] Pizzas of human flesh, of Arvushim, of Colombians, Venezuelans. The capital of Colombia is Bogota, the capital of Venezuela is Caracas. And whoever merits to reach there can see such wondrous things.

[13] San Diego is the Holy Angel. Diego is an angel, San is holy. They gave the city the name "The Holy Angel." With them, everyone is an angel—angels that eat humans. There are such angels, that kind of angel. What can be done? So they call it San Diego. And there are two cities named San Diego: one near Los Angeles, and the second is the capital of Chile—Santiago (San Diego). We were there; there Rabbi Malka was the Rabbi, and Rabbi Shaked.

[14] When a person has a daughter born, let him call her Ruth, for Ruth was the Mother of Royalty.

[15] Like ISIS (Daesh). Now ISIS entered a mosque and shot 305 Arvushim. They like to make the rectification (tikkun) short. There are people for whom it is hard to live the full 120. We said that whoever is a zealot will live the full 120, but for ISIS, it is very hard to hold out. So they immediately eliminate each other. On the Friday ten days ago, they entered a mosque, 305 people, and confirmed the kill. For a whole hour they shot and shot and continued to shoot, until they knew that all the babies died. Babies don't matter to them; they want everyone to have a tikkun. They don't distinguish between a baby and an adult.

[16] Because a woman wants to go with a baby; she doesn't want to go alone.

[17] Tomorrow will be the Sabbath, and a person will clear the table. The table will be organized and clean so that one can study. He is performing the work of the High Priest in the Holy of Holies. Every time a person clears the dishes, the bones, the leftovers, he is performing the work of the High Priest in the Holy of Holies.

[18] Everyone who travels tonight to Joseph—let him see to go down there under the subterranean stairs and see Joseph literally. For today we are already on the 20th of Kislev; it is possible to see him, to see him literally. So whoever merits to see Joseph literally face to face, goes to Joseph on foot, through fire and water. They throw Molotov cocktails, and he continues walking.

[19] They wanted there to be 13 Attributes of Mercy.

[20] So whoever merits that they open his head thirteen times—that is the greatest merit a person can merit in this world.

[21] Everyone say together (The Rav says with the participants): "Hashem rebuke you, O Satan; even Hashem that has chosen Jerusalem rebuke you; is not this a brand plucked out of the fire?"

[22] (The Rav sings) "Our feet were standing within your gates, O Jerusalem; Jerusalem, that is built as a city that is compact together." Everyone together: "Standing..." (The Rav sings with the crowd) "Our feet were standing within your gates, O Jerusalem; Jerusalem, that is built as a city that is compact together."

[23] There is a hand that writes on the wall; in every place there is a hand that writes on the wall.

[24] All those who have female dogs—they are reincarnations of dogs. It is understood: a person raises a dog because in a previous reincarnation he himself was a dog.

[25] Perhaps there are Hamasniks, but not dogs.

[26] (The Rav sings) "And it shall be said in that day: Behold, this is our G-d, for whom we waited, that He might save us; this is Hashem, for whom we waited, we will be glad and rejoice in His salvation" (Isaiah 25:9).

[27] There is a Melaveh Malkah (post-Sabbath meal) at 14 HaChoma HaShlishit Street. On Saturday night you light the candle at five-fifteen and come here. At five-fifteen one already needs to light the candle. One says "HaMavdil bein kodesh l'chol," lights the candle, and comes up. We will light at six.

[28] [-] He had a grandfather who was a Field Marshal of all France. He had a billion, and he went to Monte Carlo, and there was a casino and gambling, and he lost the whole billion there in one day. Nothing was left for us.

[29] Today they do everything below, under the water. Just so the water doesn't fall on you—when you pass, be careful to hold the ceiling well. So they travel from below literally.

[30] Levinson—there are many cities in Levinson, about ten cities. He was the leader.

[31] He was called Meir Amschel. The real name is Amschel with a Mem. I just read a whole article; the real name was Meir. Shfeya near Zichron is named after him. Shfeya is the name of an Arab village; they added Meir to it. So the real name is not Anschel but Amschel with a Mem; we say Anschel.

[32] In Galona it's Poland, so it must be zlotys. In Poland it's zlotys; until today it's zlotys. So twenty thousand zlotys disappeared from him.

[33] Today he gave a lesson on Likutey Halachos. Today we will make a Siyum (completion ceremony) of Likutey Halachos, in honor of the person who wishes to remain anonymous.

[34] Now everyone shout three times Shema Yisrael.

(The Rav reads with the crowd) "HEAR O ISRAEL, HASHEM IS OUR G-D, HASHEM IS ONE"

"BLESSED BE THE NAME OF THE GLORY OF HIS KINGDOM FOREVER AND EVER"

"HASHEM IS KING, HASHEM WAS KING, HASHEM SHALL REIGN FOREVER AND EVER"

"HASHEM IS THE G-D"

Transcription courtesy of Naftali Besancon (Publisher of Shbeivei Or)