רב אליהו עטייה שליט"א - ליקוטי מוהר״ן קפו-קפז-קפח - כולל נחל חיים

Kind: captions Language: en [Music] Nikoti from Oran Torah Ko What are the miracles of the righteous in the countries of Kira, the meaning of the emperor, the Roman of Divan, Doin Doin, as we said, it is Austria, named after the city of Vienna [ Laughter] and the fact that their people are kosher people and believe in the righteous. Because through faith they believe in the words of the righteous man, through this miracles are revealed . So here there is a principle that a masterpiece needs a tool. And what is a tool? Container. And what is the receptacle? The vessel of reception is faith. If you believe in the blessing that the righteous one blesses you, then the blessing can apply. But if you don't really believe in it, then there's no chance the blessing will apply. For example, a person comes to a tzaddik and says good on the better side, which also sounds like a blessing, but we see it in the sense that you bless two people, more or less the same thing, and one receives the blessing and it is fulfilled in him and the other does not. He does not say now that he does not have the right or has the right. But the reason is that one really believed in the blessing of the tzaddik, while the other does not believe in the blessing of the tzaddik, and therefore, since he does not believe in his blessing, it is less likely to be accepted by him. But there are people who are really ready for the blessing, and this is what our rabbi comes to and explains that there are tzaddik in the country of Vienna, meaning Austria, where their blessings are very fulfilled and wonderful miracles are performed there, and why because their people believe in the tzaddik with complete faith. It is very interesting. There are several other places where our rabbi talks about this country, and in my life there is a letter from Mauron, and there our rabbi tells about his own trip in Texach, immediately after Simchat Torah, our rabbi went to Berg. Why, we do not know, but he went and there he got stuck at the border. Once upon a time, the city of Lvov and Lemberg belonged to Austria. At first, everything was Greater Poland, and then they conquered Austria and also gave it to Russia. Big bites in Poland and they exchanged them, so Ukraine was almost entirely occupied by Russia until the very last few years, and Austria also occupied it. So the city of Lviv was today part of Ukraine, but at the time it belonged to the Kingdom of Austria. Our Rabbi had to cross the Grenz. The Grenz is the border between Ukraine or Russia and Austria, and they didn't let him. For two weeks he waited at the border and they wouldn't let him in. And until one day he had a dream in which he saw the two emperors with all their soldiers. Then he went up to the emperor himself and said to him, "Why aren't you letting me pass?" He told him no problem, I'll let you pass. And the next day he really crossed that line. You see that even the influence of the faith of the righteous that the Jews have even affects the emperor that the emperor believed, come on, no problem, I can give you, I'm not afraid of you, as it says there. And there are other stories about the faith of the righteous that was in this country, and our rabbi comes and explains and teaches us that the tool to receive the blessing to receive a miracle is the matter of the faith in the righteous. And really, sometimes you can see that when the righteous are young, sometimes they bless and everything, you don't see why they are so miraculous, and suddenly at some point all at once there are many miracles, and what is the reason? Usually, when a rabbi is still young, the young righteous person is less believed in that he can make blessings and miracles, so there is no tool, but when you hear here, hear there, hear here, suddenly the faith in that righteous person is greatly strengthened, and then all of a sudden it opens up well. So I say this because truly the righteous person is certainly miraculous when he believes in the righteous person and gives his eyes and heart to the words of the righteous person, every word and speech, because he believes that all his words are true and righteous and with a deliberate intention. So it is later, when he comes to his house, everything that He who fears him looks to nature for everything he fears, he understands that it interferes with the words of the righteous man who spoke to him in his home, that this was the righteous man's intention. This means that first of all, he gives his eyes and heart to every word he heard from the righteous man, paying attention there, remembering what he said. And then when he gets to his house, what does he do? He repeats the conversation. He says, "Ah, here's the hint the righteous one gave me." This is the hint that the righteous one gave me. A little too strong So this is how he understands the one who interrupted the words of the righteous man who spoke to him, while he was with him, that this was the intention of the righteous man who hinted to him in the words he spoke to him. And so every thing that happened to him, he finds everything in the words of the righteous man, who hinted to him that it would happen. Yes, it was found that it was done and the muffites were revealed by this again by faith. The moment I believe, then I reveal to the troublemaker. Yes, here he told me in the Holy Spirit this thing and told me that it would happen this way and you suddenly don't have everything by chance, but you notice. Yes, he spoke about it. And so we find with the prophets that when the prophet said a prophecy, it was in a hint, and they would not bring his prophecy explicitly about what was hinted at. And later, when the prophet's words were fulfilled, the troublemaker would know that the prophet's words would come true, which was revealed in this hint beforehand. This means that many prophecies were not known when they came true, how they came true, but when they did come true, they understood to the beholder that this was what he said. One could even say that this is also the simplification of the matter of the Exodus from Egypt. After all, it says 400 years and everyone was safe. What is 400 years? For 400 years in the land of Egypt, they sought him out. And in the end, what did it turn out to be? It turned out that from the birth of Isaac, a ger in this land, why is it written ger and not returned, so that this matter would already exist from the birth of Isaac, because a stranger was a foreigner in the land, and they were their servants, and they appointed them 400 years, even from the beginning of our story, and Jacob went out from Beersheba. So what does this mean? And Jacob also begins not to be a stranger, not to be living in one land, but rather begins from here to here to be exiled in exile, and all this in order to subtract 190 years from the 400 years of exile. Well, how could you understand that? After all, Abraham prophesied for 400 years. Only after it happened were we able to understand the disturbing fact of how it happened. And as we noted in Daniel, which hints at the end of the redemption and the end of things, things are obscure because according to the numbers written there, everything has seemingly passed. The numbers written there, but we don't know where it starts, where it means. So things are also obscure, as it says there, things are obscure and sealed. Yes, man knows. Oh, man knows. How is the time of redemption implied there? But in the future, if God wills, when things will be established and the end of truth will come and He will come to remove the obstacle, as implied in His words, the time of the end, and He will save us in several prophets. So in short, the point here is to emphasize faith in the words of the righteous and wait. Sometimes if I don't understand what He hinted at to me, then I will understand it in 10 years. Sometimes people understood things only after 40 years. Yes, even Moses our Lord stood by the words of the Holy One, blessed be He, only after 40 years. It is written in the Gemara in Avodah Ezra, page 5, page 2, that he did not need this and Israel should stand first. But in any case, there is this point that it sometimes takes years until what they spoke to you comes to pass, but you have to believe. Torah, leap and go to the Lord, the kindness, for you will repay the man of kindness. What does it say about kindness? Kindness, for you will repay a man according to his deed? So there is a question here, what is it? Because you are kindness, for you will repay a man according to his deed? If I do something, then why is it kindness that you pay me? I work for a whole month for my employer, so he's doing me a favor by paying me a salary. He pays me a salary because I worked for a whole month. Why is it appropriate to call it grace? That's one question. And why would you pay a man according to his deeds ? Pay the man what he deserves. Why should one say as he does ? As his act, this is the stroke of the imagination. As if he did. So what is simplicity? That is, it is a great kindness from God, the Blessed One, that He pays a person measure for measure. Here our Rabbi interprets the verse in another way, not as a simple one that speaks of paying a wage, but rather even of punishment. He says that it is kindness that what the Holy One, blessed be He, sometimes punishes a person, He punishes him, He punishes him in the form of measure for measure. And why? Because if a person receives punishment regardless of his actions, then he will not know how to awaken from this to repentance. So what comes out? He also did not repent, and was also beaten. So what did he gain? That way, at least when it's a matter of measure for measure, the person knows what he's doing wrong, what he needs to repent for. At least he's making a profit, he's repenting. And not only that, as soon as he repents and repents, the punishment can also be canceled. But if it's a completely different matter and he doesn't connect it and doesn't wake up, then it can persist. So this is what he is saying, namely, a great kindness from God, blessed be He, that He pays a person measure for measure, through which he understands to scrutinize his actions and to know the sin that has tainted him and to repent. However, the idea that the main thing that God, blessed be He, pays measure for measure is in the Land of Israel, as it is written, "The heavens will reveal his iniquity, and the earth will rise above it." This land is the Land of Israel, and so on. So here, our rabbi comes and says something very interesting. He doesn't explain the explanation, he just provides the proof. But in another Torah, our Rabbi brings the Zohar in Parashat Teruma. The Zohar in Parashat Teruma speaks about the matter of 70 ministers of the nations of the world. We once said here in class, we talked about this matter. There is a gemara on Shabbat Kan that says that Israel is above luck. This has several interpretations. One of the interpretations of what Israel is is above the luck. So we said here that if you notice that the word luck is a model for 70 and has the letter ז, which means seven, it is explained there in the Zohar that there are seven chief ministers who are in charge of the seven Klimi and under them there are 70 Emunim who are in charge of the 70 nations of the world. The seven Klimi means seven regions into which the world is divided. That's from Barzohar. The whole face of Israel is above luck. And why because we do not receive our abundance through ministers, but we receive it directly from God Almighty. There is a gemara in Ketubot, page 12, bottom. The Gemara there says that King David says that Gershon today is annexing the inheritance of God, saying, " You shall worship other gods." Then the Gemara asks who told David to worship other gods. There is no such thing written in the entire Bible that anyone told David to worship idols. Then the Gemara says that today's exile will be annexed to the inheritance of God, that is, from the Land of Israel. And everyone who is a devil in the Land of Israel is like someone who has a God, and anyone who knows outside the Land is like someone who does not have a God. What is the meaning of this Gemara? Why is it impossible to be a kosher and good Jew outside the Land to worship the Holy One, blessed be He? Then the explanation for this is explained in the Zohar, which actually explains this Gemara, which also brings the Gemara to this issue of King David and explains it. The Rav Zohar often has the articles of the Shas with some other internal addition. Then it is explained there that 70 ministers of the nations of the world are called other gods. And the moment you are outside the Land of Israel and you worship the Holy One, blessed be He, of course, but you attract the abundance through 70 ministers of the nations of the world and you influence them. And since you influence them with this abundance, then in a few minutes it is called as if you are worshiping idols. In contrast, in the Land of Israel, there is only The Holy One, blessed be He, as the Zohar says, has a special firmament for the Land of Israel. What is the meaning? It is the same firmament that there is an opening there that is directly under the Holy One, blessed be He, and not under the 70 nations of the world. Yes? As it is written in the parasha, this is the Lord of the heavens. So the point of the Land of Israel is the point of being under the Holy One, blessed be He. What is the difference when you are under the ministers or when you are under the Lord, blessed be He? The difference is what the Rebbe is saying here, if you are under the Lord, blessed be He, it is service measure for measure. On the other hand, if it is under the ministers, then sometimes when they punish, they know that so-and- so should receive some punishment. So they punish him as they please. They do not have to do it measure for measure. But in the Land of Israel, since it is directly from the Lord, blessed be He, then it is literally measure for measure. So that is what is written here. The heavens will reveal his sin. And the interpretation of the words, the heavens will reveal his sin, and this is the meaning that in the heavens they reveal what sin this person has committed, the heavens will reveal his sin, because they do not just give him some punishment, but they reveal to him What is his sin? But where is it in the land that rebels against him? When the land is resurrected, it is of course resurrected against him. Yes, then it belongs only in the land of Israel, we were in the land of the tests. The land of Israel, if it was resurrected for him and there his sin was revealed, because there they are careful to pay a person according to his deeds, measure for measure, and it is written about the land of Israel, a land that devours its inhabitants. So it is like the spies said, and we have already heard from God in the Book of Mormon, a Torah scholar, 7th century. He asked a good question. How can it be written that a lie is written in the Torah? The lie of the spies is written in the Torah. And our rabbi brings evidence that it is impossible to say that the Torah writes that he said it, because it is explicitly written in the Zohar in Parashat Balak, where it is written that if it were not for what the people said and knew that the Supreme Law was fulfilled, that it was true, the Torah would not have written it, even though he said it. That is to say, if it is written and knows that the Supreme Law is what the Talmud said. I have no problem, but that it is written in the Torah, it is a sign that it is true. So he truly knows the Supreme Law, and this is what the Gemara also says in Berakot, page 7. He asks, "Does not know the truth?" How can the Supreme Law be written and answer what is answered correctly? But this point is that if it says a land devours its inhabitants, it must be found in a certain working area. This is completely true, because if not, it would not have been written in the Torah. So our rabbi there explained a point that is specifically related to the parsha of this week, Hello, and Jacob dwelt in the land of his father's dwelling. Not the parsha of this week, the parshas of Jacob. And here he explains another interpretation and says like this: A land devours its inhabitants are acronyms for the word devour, you shall pay a man according to his deed. So a land that you shall pay a man according to his deed to its inhabitants. He took the word devour and made it an acronym and explained the verse. A land you shall pay a man according to his deed to its inhabitants. And those who dwell there receive measure for measure. And therefore, and therefore, those who dwell there in the Land of Israel have, for the most part, torment because they are meticulous there in paying a man according to his deed. So I read it like the handwriting that is meticulous, but there is also in this formula that is mentioned, there is also an explanation in this, and the explanation that in the Land of Israel they are in a hurry to pay a man because even if they pay a man measure for measure, but if it is another 10 years, you are connected About what happened 10 years ago, all I remember is what happened last week, so what will help, but it should be from the beginning, not for long. So there is also accuracy in this word of hurrying, because also so that by hurrying to pay the measure for the measure, you know how to do the Torah, the answer is that the dead are dead, with this, know that one must travel to the righteous to return to his birth, because before a person goes out into the world, they teach and show him everything he needs, so there is a very famous Gemara, Gemara Nidida, page 1, page 2, where the Gemara says that the Gemara says that the name of Which I would not give up? That is, even though Job said such language that he would have liked to have been born as a fallen man, he was not willing to give up the nine months of pregnancy under any circumstances. What is so special about the nine months of pregnancy? So what is special about the nine months of pregnancy, the continuation of the verse in Hilo Neru on my head. The Gemara there says that when the fetus is found in its mother's womb, it is folded like a notebook and a lighted candle is on its head and it watches from the end of the world to the end. And apparently what is a lighted candle on its head? We are today because of Tson. You see, there is no light, but what does it mean? It is written that when a person is found in his mother's womb, the Holy One, blessed be He, teaches him, the angel teaches him the entire Torah, the entire Torah, when we study it in its entirety, then we also learn the hidden light in the Torah and what is the hidden light in the Torah. There is a Gemara in Celebration 12 where the Gemara says that the Holy One, blessed be He, stored up the light of the seven days of Genesis, and there is in the Zohar there is the conclusion of Part I of the Zohar there is Like the errors of such additions, there in the sign of the 37th it is written where the Holy One, blessed be He, stored up the light of the cycle of the six Yamashit or the seven days of Genesis in the Torah, and therefore righteous people who study the Torah can contemplate the light of the hidden light. What is the light of the hidden light? Then there is the Gemara Ta'anit, page 9, page 2. The Gemara says, "Dahmidi, there is no hint in the Torah. You have nothing that is not hinted at in the Torah. That is, from the Torah you can know the future, as our rabbi also brings, and you can know everything that happens in the world. In effect, when the fetus studies the Torah, then he knows from the Torah, from the light hidden in the Torah, everything. This is the simple. And a candle is lit on his head. What is the light that is lit on his head? This is the light of the hidden light. He looks at the Torah and obtains what is the hidden light? Good. Why do we give the fetus in these nine months all these virtues? And moreover, as soon as it comes out, it is written that the angel contradicted him, he forgets everything. So the answer according to the simple is that it is true that he forgets everything, but I learned it once. Yes, there is a person. He studied zebuchim 20 years ago. Now he is studying zebuchim again. He remembers, but why? Because I have already studied it. I have the concepts. They are in some compartment in his head. Also, the thing about Torah, by which a person learned the entire Torah from his mother in the greatest perfection, is where you will engage in Torah. You have already learned it. It already belongs to you. For the gentiles, this is a problem for them. They do not have it. In contrast, this thing about an angel sitting and studying him is specifically for the soul of Israel. Now, this virtue that an angel sits and studies the entire Torah for nine months is the delight that a person in nine months is like in paradise, because he sits and studies the entire Torah and knows everything. This is something wonderful today. We also see that the brain activity that a person has today, you can even test these things, is very, very high. And why should we explain it? He is truly in a very broad receptive position. He is engaged in studying the entire Torah. He is not dormant at all. He is engaged and works very hard. And really, how many times do we talk about this thing so that it will pass on. Unfortunately, sometimes there is the thing that we hear about, The issue of abortions, God forbid. They say it passes. Not in the mountains of 40 days, it is a human being for all intents and purposes. And that is really murder. And not just any murder, but you are murdering a human being in heaven. Think about it, there is a human being in heaven in the greatest pleasure, in the greatest perfection that he has, that even Job says, I would not be willing to lose this perfection. And his mother murders him. That is really something to know. That is what abortion means. And therefore one of the reasons to check as little as possible. After all, everyone here, thank God, is the age at which you become fathers. And sometimes the doctors and doctors of all kinds are too confusing. Check, check, check. In 99% of cases, if there is some kind of problem, there is nothing to be done. Just what? Suffer and regret. And not only that, but also the miracle, if there has to be some Jesus, is more difficult. The miracle is easy for him to come when it is not in revelation, it is in Esther . And why? Because if a visible miracle of a reversal of nature is done, it means that your choice has been canceled a little , they have given you something very It is very obvious that if you are in such a high place that they will cancel the choice for you, that they will cancel nature for you. Therefore, too much of the wheat is not good. There are some tests more or less as taught by the rabbis, which do need to be done for well, but not those that are all the time and all kinds of assessments and system reviews and everything and God forbid. A test for a benign mole, yes, our Torah is the Torah of Life, all of this is forbidden, forbidden according to Halacha, and also that it is often harmful to a benign mole, harmful to the fetus. You need to know this thing. Sometimes you don't know. You get all kinds of recommendations from the doctor and you trust him. No, you need to ask the rabbis what is permitted and what is prohibited. And you need to know that this is the happiest time for the baby. And it is very important that the mother maintain holiness and purity like a son while she is pregnant, because if she is carrying a son, then she knows that any defect in her eyes is also God forbid. It is also manifested in the fetus. Therefore, this matter of the time of pregnancy is very, very important. And there was one righteous man who stood up for a pregnant woman, a Reon, and he said, " I stand up before the entire Torah, because right now there is a fetus sitting here and learning the entire Torah." All of it, then, when you stand before him, there is the whole castle, so that is why there is this thing and to know how great the virtue of a mother is when she is pregnant, what very, very high levels are given to a person in this hidden light, his role in the world. We talked about this a little bit according to Torah 34, letter 4, our rabbi says that every Jew has his own special point of righteousness. We talked about this thing and the matter that the special point of righteousness of each is a point that you have and no one else in the world has. Yes? That is why it is written in the Gemara in Sandrin, page 1, down in the mishna, that everyone must say for me the world was created. What is the meaning? The point of this righteous person that I have, there is no one in the world and for me the world was created so that I could bring this point from power to action, and when the Gemara in Birchot 2, page 1, page 1, says the whole world was not created but to command, of course it is talking about the righteous of the generation, but also about your righteous point, the whole world was created but so that you could bring this point from power to action, this is what is revealed to you. The angel at the time of conception and you lose it. When does a person lose it? When are they contradicting him? Because if a person knew what I should do in the world and knew it clearly, that's what I would do and not do any other nonsense and everything is nonsense. If I don't do the point for which I was created, then everything is nonsense. I need to do the point for which I was created but I don't know what it is. So that's what's called. Well, with whom is the abidah located? So there's a very big innovation here . Our rabbi comes and says, you know, with the tzaddik he has your abidah. And this is one of the very interesting things that our rabbi would do when they came to him for the first time, especially in the period when he still accepted people to confess things and not to think that they would talk to our rabbi for half an hour, an hour. If you spoke to our rabbi for 10 seconds, you made a long confession of things. They once calculated the number of people on Rosh Hashanah and the number of hours our rabbi spoke, and it turned out that there were six or seven seconds a person would have to talk to our rabbi on the eve of Rosh Hashanah and he wouldn't need more because you would say a few sentences and our rabbi would tell you, that's it, move on. He would have known your story. Our rabbi boasted that hand in hand will not cleanse evil. He says that just giving peace to a person, your needy, giving hand in hand, I already know you completely. And what our rabbi would reveal to each and every one, as the people of our peace did, he told each and every one what his bida was. What he should have demanded of him first was if he was not a fraud. What does it mean if he is not a fraud? If first of all, you are really preparing to put your work into practice. If I reveal your work to you, let's say that I will now tell you what your story is. Will you have the strength right now to come and invest in the story of your life or do you think that I am going to be here for another 1,000 years and I have all the time in the world and right now it is not suitable for me and right now I do not have the strength? So this is one of the things our rabbi would demand of the person, and this is that he would hear in confession your things, where you are, and through this he would know whether to give you your work or not to give you your work. So this is a matter that the work is with the tzaddik, and this is what the Torah is talking about here. There is this Torah here, it is in the קפה and it is also in the second part, in a slightly different way. And also in the talks of Haran Kef, that is, in three places our Rebbe speaks about this terrible issue called the issue of labor, and it is also the issue of Rosh Hashanah with the explosions. And there are many things in this. If we just talk about all three issues, where each one is, it would be hours and hours of lessons on the issue of labor. But let's say what concerns only this Torah. In the meantime, know that the righteous must travel to repeat his labor. Because before a person goes out into the world, they teach and show him everything that needs to be done and worked and achieved, and this is the world. Yes? Then he will show you everything that you will achieve. And if, for example, a person had to compile a set of books, then as a majority he already has all these books in his hand. Yes. Maran Rabbi Ovadia, who compiled I know 50 such huge books, when he was passing away, he received all these books. Who knows if he published everything or not, I don't know, but he certainly published a lot. Thank God, he was able to get his point across. So he says that before a person goes out into the world, they teach him everything that needs to be done and worked and achieved in this. The world and because it went out to light the world immediately was forgotten by him as our rabbis said, their memory is blessed and the Lord that such is a form of work as our rabbis called the forgetful worker as their rabbis said, quick to hear and quick to lose what is quick to hear and quick to lose a person who sits in a lesson absorbs the entire lesson understands everything everything but he goes out how the verse says in the courts of the house of our God they will flourish he went out here to the court everything blossomed from memory so it is called quick to hear and quick to lose and then his reward came out that he understood quickly but in his loss that he forgot in any case you see that forgetting what is called losing you have no greater work now there are several times in the Shas Asherik that you gave me back my mind is called was in our hands and our neighbor oh reminded him a you gave me back my mind so it is to remember it is called work we explained it once it is very very worth giving this element really a human being does not forget anything nothing. Nothing. Every human being, even the person who holds his memory that he is worthless. From the moment you pass, until the moment a person passes away from The world, the brain is on a tape recorder that records video. Every word, every hearing, every gesture, everything, everything is remembered by a person. And there is quite a bit of scientific proof for this. The simplest thing in hypnosis is that you can get things out of you that you don't remember at all from 30 years ago. You can go into your memory and get this material. That's why our brain is truly a miracle. It remembers everything. So what's the difference between geniuses and us? Why are geniuses geniuses and we don't? We both remember the same thing. So I like to give examples from computers. Computers have a disk and a disk drive. I mean, there's the disk where all the material is written, but there's this chip. It used to be called a chip, but it doesn't matter. It also happened. It's the chip that you read the data from. Where is the defect? ​​What is called in those whose memory is not as good is in reading memories. I mean, the memory is there, but you do n't know how to read it. Why don't I know how to read it? You don't know where it's stored, where it's located, in which cell in the brain you don't read it. Now, what's the difference, for example, between what I saw yesterday and what I remember? And what I saw two weeks ago that I forgot, every night when you sleep, the new memories are written and the old ones are pushed to more distant cells in the brain. And so on. That's why in many ways it says in Kohelet, in the course of time everything is forgotten. What does it mean everything is forgotten? As more and more days pass , things become more distant and you don't read the memories. Why? When you have some event that is deeply engraved on you, that brought you to it very much, everything is marked with a marker and it is in red, it is strong and it is a strong memory, even if it is very far away it stands out and that is why you remember it. For example, the Vilna Gaon who had the elephant memory, what was special about his memory and by the way, Rabbi Natan also explains it without any connection, he explained the same thing about the memory of our Rabbeinu, it is very interesting, Rabbi Chaim and Lozner explained the memory of the Vilna Gaon and in almost the same words, even though no one was in agreement with anyone, he also explained, Rabbi Natan, about the memory of our Rabbeinu, there are two types, it is also a conversation in the Haran conversations, two types of how The memory is stored. Is it stored cell by cell, meaning that every day the memory is pushed back and it is covered and covered and covered or is it spread out. That is to say, all the memories are there like in a horse, in such a way that everything is in front of your eyes, even yesterday, even the day before, even a year ago. The Gaon from Vilna, for example, could say Asheri Sits Beit from the end to the beginning, as you read it from a book. Why can't I say Asheri? I know the Asher by heart, word by word, without any mistake, even the Shema reading, but say to say it from the end to the beginning, from Besharikh to the word Shema, I get stuck. Why can't I go back and forth because my memory works, because word follows word. I say Shema, so I have Israel and Israel, then there is the Name. That works, but to say one Name, our God, the Name, Israel, Shema, one verse is fine, but more than that, you get stuck with it. Why do you get stuck because it's not in front of your eyes, but you have to recall it from memory, and you don't have anything that triggers the more distant memory. With the Gaon, it was spread out in front of your eyes like a memory. Photographic There is no difference if he reads a story or happens from his memory So like a story I can happen almost at the same speed from the end to the beginning almost as well in memory And that's how Rabbi Nathan also explained our Rabbanu's memory exactly in almost the same words So that's the matter of what is memory and the matter of the work. But a person needs someone to find him the work. What is finding the work? It really is. A person lost 100 sacks. It doesn't mean that these 100 sacks were burned, they are there. Just what? They worked. What does it mean that they worked? They are somewhere, in some corner, I don't know where they are, but they are there. That's why memory is also called work. If you forgot, it doesn't mean that it was burned. It's not there. So that wouldn't help but what is it found you just have to find it There's an interesting thing You look at someone well How do you call you don't remember in two days Suddenly you remember what happened in two days You remember what was but what you found the work It is in memory It is very important to know that you don't forget anything Nothing is ever forgotten, and when a person comes to heaven, they play this recording tape for him, and he himself is a human soul in the hand of every person from fever to retell at an enormous speed. Just as some people who returned from there in clinical death tell how they described their entire memory from the day they were born until they were 120. Well, this is just to explain why forgetting is really called losing. And we need to go back and ask for his work, and his work is with the righteous. Well, then where is my work? With the righteous. Because the righteous repeats his work. Until its origin and the work that he does with it is during the blowing of the shofar, there is a verse called "The desires of the wicked are destroyed." A very difficult verse, but the verse "The desires of the wicked are destroyed" is an acronym for "Terat Tekia" (a sound of a trumpet), "Teruah" (a sound of a trumpet), or "Teruah" (a sound of a trumpet), "Teruah" (a sound of a trumpet), "Teruah" (a sound of a trumpet), so precisely on Rosh Hashanah, during the blowing of the trumpet, the righteous finds out what you are, so it is very, very important to repent. And why? Because the whole problem of forgetting is the desires of the wicked are destroyed. Who causes forgetfulness to lose? It is the lust of man. And the righteous man, when he finds them, wants to give them to you. Because the righteous man repeats his labor until he finds it. First of all, he repeats his loss. And after he finds it, he returns and seeks after other labors. That is to say, he continues to search for the labors of other people until he finds their labors as well, until he finds the labors of all the wicked, all his people or the entire world. Therefore, one must come to the wise man to ask and recognize his labor. So what is it to ask and recognize his labor? To give signs? You need to be given work. To give signs. And what are signs? Then signs that you show yourself that you are going to work. To work with the one who has lost me. Not that I am just asking for the labor, but I am giving signs about the labor that I have already prepared myself to receive. Therefore, one must come to the wise man to ask and recognize his labor and return to receive it from him. But the righteous man does not return his labor until we demand it from him. He is not a deceiver and a liar. So here in the Seraphim of the Holy Seraphim, there was a certain Jew named Akiva who taught Akiva. From Tulchin, he was quite a genius and was well-versed in all the Torah and all the Shas, like many guys who were there at the time, very, very talented. He was also well-versed in investigative books. And because he studied a lot of investigative books, he was also a joker and did a lot of tzaddik jokes. So how would he do tzaddik jokes? He would go to some tzaddik and see him and then wait for him and make fun of him. God forbid. He had a beard and wigs until they called him a modern devout. As if on the one hand he was devout, but on the other hand he was such a good modern. So one day, Rabbi Nathan's column arrived. [Laughter] So he came to Breslov, he came to Rabbi Nathan, and Rabbi Nathan had the commandment to scream the Holy Spirit very well. How he absorbed it, he taught this Torah, the Torah of the Kafkah, and then he told him and he roared the madness. Rabbi Nathan was easy to get to, and then he says, "Until we are asked by my mother and a liar, and no one knows why I came here, no one even knows me." He came and kidnapped this swindler and liar, so he was really shocked. And he himself, where do we know the story? This is the one who told this story. He said that he had already been to many righteous people and made many, many jokes. But when he came to Rabbi Nathan, he caught the spark of life, so he taught him this Torah. Yes, sometimes a righteous person needs to know which Torah to say, when to say it, and where to say it well. But the righteous person does not answer him. He lost his life until we demanded from him a man who is deceitful and a liar, as it is written, "Until your brother's head, and after I demanded your brother, my brother, as if they were saying, " What are you demanding from him until you demand from your brother, a man who is not a cheater?" So, as we explained, there is a cheater and a liar. What is the difference between a cheater and a liar? These are two words in the Hebrew language, but the Torah also says " cheating" and "lying." So what is the difference between a cheater and a liar? So a cheater is a cheater who cheats for a benefit. He cheats . He cheats to make a profit. For example, he changes something to make a few more shekels. He has some benefit in it. And a liar or just a liar. A lie like the cousins ​​with their black hair. It doesn't matter what color it is, it will tell you something else. Because they Just liars. Some people don't think wrongly. They can't tell the truth, that's something else. So there's a cheater and a liar, but here it says until you demand your brother with no cheater, and there's also the matter before until we demand a cheater and a liar. So what is it? So there's one who is cheating, meaning he wants to get his job because he knows I have a point and if I have a point I have very, very great powers. I want to, but what am I doing? I want it for my personal benefit, to use it, for example, to become a great rabbi who will give me respect. For example, I know I have a good point. Give me the path to serve God that I need to engage in, but the intention is not for the sake of heaven. It's cheating. And there's one who is a liar. He doesn't want anything. He just lies that he wants. Therefore, we need to check whether he is a cheater or a liar. Is what he is asking for, the avid? Is he really asking for the sake of serving God, or is he cheating that he is asking for his own benefit, or is he just a liar? [Laughter] So that's why there's the double language of cheater and liar. What do we do today? So it's also like butterflies for wisdom and like that we are Every lesson, with God's help, we will talk and strengthen ourselves on this point together that this thing belongs to us today as well, and this point is made in the Zion of the Tzadik, and in particular on Rosh Hashanah Eve and Rosh Hashanah during the bombings. When we were in Uman, we talked about it for a year. I talked about this point. There was a synagogue in Hazon Ovadia, so one of the synagogues, who was it? What was it? It was there, and there were maybe 2,000 people there. And before the bombings, we just said this point that now there are bombings and we need to know that this is the time that the Tzadik comes and seeks and asks for the lost. Therefore, the moment you really hear the bombings with this mind and with this answer that you make later, you go to Zion and read the general correction. There is a chance that you will receive something from the tzivda. The main thing is to come not as a deceiver or a liar. And when you receive the tzivda, you feel that you are receiving strength and divine help to worship the Holy One, blessed be He, according to the point that belongs to me. The name will grow old.