הרב מאיר דוד שמואלי - האוצר היומי סדר ש"ע

On page nine, Pesachim folio 48, order ...In other words, we are on page 370 at the beginning of the...You good souls, just say out loud that you are leaving, Shir LaMaalot or something, okay? >> Which page, friends? Sorry, page 909. >> Thank you, 10.

>> Thank you very much. Good for you, our daily lesson friends, today is Thursday , the 5th of Cheshvan. Everything we do here today is in memory of my grandfather, Rabbi Shmuel Ben-David, who was a great Kabbalist over 100 years ago, passed away in Damascus and was buried in Damascus, Persia. My father is, he is the grandfather, his father was two drops further, Shmuel Ben-David, for he heard his father's words...

>> And he cried out with a great and bitter cry, and he said, "Bless me also , my father!" And he said, "Your brother came with deceit and took your blessing." 1 Samuel 23, we see here David running from Saul who wants to kill him, so he was hiding in the desert. Suddenly he heard that the Philistines came upon Keilah; where was Saul in all these troubles, that he wasn't functioning, and the Palestinians, the Philistines are coming, heaven forbid, to plunder and destroy. David is no pushover. He said, "What are they harming the people of Israel?" He took his whole army, what was it?

Everything, very strong fighters, warriors. He truly went, thank God, defeated them, broke them. That’s how we saw it, if I’m not mistaken...So he saved all of Keilah. Look at that.

Yes, here it is written right here: "David and his men went to Keilah and fought the Philistines, and killed them." Do you see what David is? And he drove away all their livestock, he took all of it, he took everything from them. He didn't just take 50 heads . Thousands of cattle and sheep.

Look at what is written in the prophet: "He struck them a great blow." He cut them down and slaughtered them, leaving no survivors. Whoever says to him...He went to save, and David saved the inhabitants of Keilah. But what, God forbid, Doeg the Edomite killed all of ...Killed all of Nov, the city of priests, but one escaped with the ephod and the Urim and Thummim with David. Now, what did Saul do?

Saul heard that he was in Keilah, said: "Go now and kill him," gathered soldiers to go. Now . Here, once again, the prophet writes what David did: "And David knew that Saul was plotting evil against him; he said to the priest...""Bring the ephod here." He felt in his heart that something was going to happen, and David said: "O Lord, God of Israel, your servant has heard that he is seeking to come to Keilah to destroy the city on my account.""Will the men of Keilah hand me over into his hand?"" Will Saul come down as your servant has heard? O Lord, God of Israel, tell your servant." Did he...David?

David made a mistake; he should have asked a question, a question. And I also need to ask the opposite: "Will they not hand me over, the men of Keilah?" First you need to say: "If Saul comes here?" If he doesn't come, then you don't need to fear; if he comes, then ask. But the Lord answered him. David said: "Will they hand me over?" in the script, the Saul one, and the Lord said: "They will hand you over." What?

What do you want, for them to kill them? And David and his men, about 600 men, arose and departed from Keilah and went wherever they could go. And it was told Saul that David had escaped from Keilah, so he stopped going out. And David dwelled in the wilderness in strongholds and remained in the hill country of the wilderness of Ziph; and Saul sought him every day, but God did not deliver him into his hand.

That is what is written. Why would they fall in battle? They were guilty of gossip (Lashon Hara). It is written, we recite a Psalm in the Book of Psalms: "When the Ziphites came and told Saul about King David," this was the one who spoke gossip, heaven forbid, no, Hashem is bringing me to repentance.

So where did he sit? In Ziph. And David saw that Saul had come out to seek his life; and David was in the wilderness of Ziph in the forest. And Jonathan, Saul's son, arose and went to David in the forest.

This is written by God. Who is with Saul? His son Jonathan. Jonathan, with whom does he have a covenant?

With King David. So he went now to strengthen King David so that he would not be afraid. Moving on. I was at the grave of his father, of his mother, of his father Jesse.

And you see, you don't see a monument there with holiness like King David's, that same air, you heard something exactly, a son of Israel, heaven preserve us from what. I saw there too. >> Something, an atmosphere. >> No, really.

>> You were there? >> At Jesse's burial site. >> You know that Jesse's burial site is there itself. >> Oh, right.

>> So there, you should know, that was the synagogue of Rabbi Elihu Mani, you know , the House of Jacob, the angel of the Lord. >> In that synagogue of. >> They have a synagogue, they don't know exactly where it is, they say it's in that area. >> Two, may it protect us.

Fourth-year vineyard, we mark it with a mound of earth. We are in the Mishnah of Maaser Sheni. Fourth-year vineyard, meaning in the fourth year when you have fruits growing, you must redeem them and then you are permitted to eat them. Now, so that people don't come to eat, they make a sign in the ground so they know it is forbidden to eat it, like burial sites or Orlah in a clay pot.

As soon as they see earth where they put clay, they know, heaven forbid, you should know that, so whoever eats that, heaven forbid, is liable for death like the Gentiles with burial sites. If they see a grave, one is required to mark it, so that people do not pass there, heaven forbid. Rabbi Shimon Gamliel said: In the seventh year, they are modest; they place the coins and say: "Everything gathered from this is for us, for the coins." When. They make it like a fourth-year vineyard, where everything is ownerless.

In the other years of the week. Meaning, in the seventh year, one is allowed to enter the fields, and perhaps it is a fourth-year vineyard, so they mark it with a sign, and that is its future, perhaps they mark it for everyone. Someone who comes to steal from you in the field, not in the seventh year, you are not allowed to— no, that is heaven forbid, a wicked person, and you don't need that. A righteous person knows, now he has a fourth-year vineyard, and if someone

steals from him, heaven forbid, he will be punished, so they were already waiting, how quickly they redeem it so that if someone comes and steals, he shouldn't stumble on the fourth-year fruit; they go to their accounts so there won't be damage, he didn't kindle , you kindled the.

We are on page 92, friends. Gemara: From the tithes it is permitted to drink wine that was in it, from here Orlah which is in the field, only with tithes wine of Israel's drinks they bring from the type, the thing that is permitted to Israel to eat, and here they bring offerings from the nature, so it is forbidden to bring wine that did not have tithes taken from it. Could he not bring to the altar anything that is set apart ( Muktzah)? You said what is forbidden by its own nature causes it; anything forbidden by its own nature cannot bring something that is muktzah.

You said the prohibition of muktzah is biblical, a prohibition of its own nature, unlike other things; what does it matter to me what Rava came to say? You said there is a distinction regarding Shabbat. He performed all the labors in one lapse of awareness; he is liable for only one, and there is no distinction on a holiday. If a person performed [them] on a holiday, it doesn’t matter if you knew or didn't know, so how can you say that on a holiday one is liable for two?

And we said he is lashed only once to derive a prohibition of eating on a holiday— twice regarding the prohibition of impurity in a place of impurity, may Heaven protect everyone from getting stuck in a place of impurity, where one might unfortunately be exposed to something regarding idolatry—may Heaven save everyone. Sometimes a person, Heaven forbid, needs to enter a foreign place, such a place where a person shouldn't be; it is written in the Zohar, wherever it says he is stuck in, Heaven forbid, it is terrible impurity in a place of abomination. >> And how can one remove that impurity? >> Ah.

>> How can one remove it? Torah study that brings a tikkun—does it fix, does it always fix? Every Torah house that wants a good life, wants to be above judgment—not today, I am speaking generally. He takes upon himself a fast on the eve of the new month; if he didn't manage to do it on the eve of the new month—he can perform all the Psalms.

And from troubles, we go to pray with many troubles, why don't we do the Psalms? We do a tikkun for the new month, they rise in the morning to pray, as it is written in the scriptures, this is a remedy. Rava said to Abaye: Take a name, bring a response to your house. How?

How is it said? How , how? He, may it not come upon us, touched his impurity, rather than having good ends, idolatry is behind many troubles—may the Lord open your hearts. If a person, Heaven forbid, hits something that is against [the law ], noticing chairs or things like that —it is a terrible prohibition.

Rabbi Pappa said in the name of Rava: There is a dispute between Rabbi Eliezer and Rabbi Yosei. Rabbi Eliezer holds: We do not say [that] as long as the challah has not yet been separated, it is unfit for eating. Bread, why, if you separate the challah before, then you end up burning it afterward, that is not for the needs of the soul; so you can bake everything, then separate the challah. He holds: We do not say that the dough is fit to separate challah, that is all called needs of the soul.

Pappa said from here it was said in the middle, Rabbi Eliezer stated: It is not considered forbidden, [and] he has a new one for himself. Yes, he brings challah for baking, only for guests, but if not, this—Thus we say [it is] forbidden. Pappa said Rav Sheishes said in the name of Rav Idi: They did not disagree; so why did he say their dispute is regarding this? He said: Regarding "it is not said"[in their case], but rather a new loaf for him to eat it.

A new loaf that is impure is not fit; if it is transferred from a holiday to Shabbat, then it is fit for guests, so I would say: Since it is fit , it is permitted. Go, it is the Sages and Rabbi Yirmiyah. Rabbi Zeira accepted it, Rabbi Zeira did not accept it. Rabbi Zeira says: What is your problem?

Why won't you accept? A teaching was difficult for Rav Zevest; they said: Anything can be accepted from him. He said to him: How is the acceptance? I am the son of Levi.

He said: In your equality, your words return to you. The Mishna states: Every labor, silence, and standing, they hear . He said to him: I am standing by your words. When we found the left side silent for Rav, he did not answer him; if he didn't answer, it's a sign he has no reply.

The Gemara retorted, he answered him in the Mishna, you won't find; this is not the leaven mentioned for the hungry, it will not be found except through debate and drama. Yes, indeed, he was silent to him in the Mishna and returned to him with another matter. It was taught that Rabbi says: The law is like Rabbi Eliezer, it is forbidden to name it for bread you will bake; it is a contradiction, what will you do with the preparation? Put it into cold water so that it does not leaven.

What is the measurement of dough that requires guarding from leavening? The daughters of Rabbi say about flour—two kavs, three kavs. Why do flours hasten to leaven more than regular flour? Because Ben Ezer changed the matter.

Rabbi Shmuel the son of Rabbi Yochanan Brocha says: It is permitted to put in salts three kavs, and once four kavs. The Gemara says it is not difficult, you have fine thin wheat, and it is above it; this is bread, this is fine wheat. Pappa said: What does it mean? Poor wheat, there is a difference between poor and fine wheat, a great difference; when you compare poor and fine, it is as if you are comparing the worst to the best in the measure.

Rav said: How much measure for Passover? Yes, its table. We are friends on page nine, nine H, nine, Nine. On my prayer.

The Gemara says: Five quarters of flour are obligated in Challah—Two and a half, as if seemingly we. Brings Here all the calculation. I only see the big letters , So how do you say such a measurement? Did we not see elsewhere that the measure is different?

Rav said: As we learned, the measure remains. Rav Yosef said: For us, it is to bake an egg-bulk . An egg-bulk, this is a piece of Passover matzah, a small measure that they guard from leavening. He said to him: What is your opinion on stringency ?

He said to him: The stringency is that all of them have less than the measure of five quarters, so they are not obligated in Challah. He said to him: I brought you a proof. Eliezer says: I admitted to you that they are joined. Now, just as we do a station, we collect collect collect many many matzot, put them inside a black bag, You do everything in one place, and then you have a table.

Even though each one is a different dough, every dough is separate, the fact that they join together as the matzot touch each other and you close them, then all are obligated in Challah. He admits that he is like Rabbi Eliezer. From Rav and it was said about Moshe the son of Levi: When do they join? Only in loaves that touch, this is in portions.

But if they do not touch, is it not? The Gemara says: Even if they do not touch, they are joined. Regarding what is needed for the ill, we are on the middle of the page, within a vessel in the matter , but is there no vessel inside? Does the air of a vessel count in the matter ?

The Gemara says: It is a vessel. Rava says: Make them joined together, there they are considered joined. He also says that if loaves are joined, if they are stuck together, that is the practical Halacha. We wrap all the Challah either in a blanket or in a sheet or in plastic, but we don't just put a pile of Matzot, we put a pile of Matzot and say: "Look, now they are all joined." No, no, you must put them inside a vessel.

If not a vessel, then plastic, a large plastic bag; you put everything inside a large plastic bag, then they are all joined for you. Friends, we have reached the Mishnah on page nine in the middle. Rabban Gamliel says: Three women may knead Matzot for Passover together. And bake in the oven one after the other.

The Sages say: They should not do it all at once, why? By the time they bake, it will become leavened. They do not deal with them that way, rather three women work on one dough: one kneads, one shapes, and one bakes. And Rabbi Akiva says: No, no , it is as if the women have equal agility, and no, not all woods are equal; there are woods that burn quickly, and not all ovens are the same .

This is the rule: The only thing left is that if the dough puffs up, one should splash cold water on the dough so that it cools and slows down. The Rabbis taught: Three women, the first one: when the first one finishes kneading, she is already shaping while her friend is the one kneading; when she finishes shaping, what is the meaning of opening the dough that is called today "shaping it," she bakes. Her friend is the second one shaping, the third begins work on the dough that

the previous one finished; she begins to work on the dough of her friend, the one who finished shaping has begun to bake. He said: Three tasks for the dough, each one does one in order; the first does the most advanced task, the second in the middle, and the third just begins, as long as they are careful about leavening.

Rabbi Akiva says: No, all women are equal. On the top of the page, Rabbi Akiva says before Rabban Gamliel: Our Rabbis taught that with agility, even with those who are not agile, they should be careful, they should splash them or not splash cold water. He said to him: I do not have what the Sages have. This is the rule, says Rabbi Yehuda: If it puffed up, splash it with cold water.

Mishnah, a new Mishnah: Dough that did not leaven all the way, all it needs is called Se'or (leaven), Se'or of Passover, he is not liable to Karet. And cracking is complete Chametz, if it is much, he is liable to Karet. What is the cracking that is not liable? " Grasshopper horns," cracks appear in the dough.

What is a crack? A crack where every crack touches its neighbor. This is leavened, this is completely leavened, this is complete Chametz. And the Sages say this dough that its cracks have multiplied, he is not liable to Karet.

It doesn't matter even "grasshopper horns." What is the appearance of Chametz? Only when its face/color has changed. What is the meaning? It became white.

Our Rabbis taught: In all its measurements, cracking is like the shape of grasshopper horns. And the Sages say: Like ants. The Tosefta agrees with this , this is the Tosefta. But not liable for excision, out as Rab is not exempt.

Rabbi Yehuda. Why did he rise against Rabbi Meir? That he calls them "gavim"[ pits], yet they are actually high-grade grain. What was the reasoning of Rabbi Meir?

That they take the harvest, and from there they derive how much they need from below, so surely it is complete and terrible grain. Also the Jerusalem Talmud, page 96, says they are strict. We see below in the commentary of the Yadit Nefesh: If he planted them for seed and thought of them as vegetables, if the whole thing reached a third before Rosh Hashanah, the fruits belong to before Rosh Hashanah. They added during Rosh Hashanah, and some leaves grew after Rosh Hashanah.

This represents the previous year's growth and the vegetable that follows its own prohibition. If he did some small preparations, and some he did not. What is meant by "some were cooked"? They were not cooked in the new month.

There , many heard and wondered about this. They said: He put into it various pomegranates that are all mixed together. According to the year of its tithe. It turns out the tithe of what is sown for vegetables is from its vegetables, according to Rabbi Avdimi of Haifa.

Even if he didn't do it all, some final preparations brought it before him a third before Rosh Hashanah , then it is of the previous year. Jacob will throw away its prohibition. Rabbi. They say: Who is "Rabbi"?

Rabbi Yose is the one who brought a third for the thought of seed, as he wanted to make them vegetables. But he who has the thought of vegetable, even though it is possible to say it is from the previous year, in everything that follows its prohibition, we put into it , it turns out the tithe is sown for vegetables from its vegetables sown for it. Seed from the law? A third before Rosh Hashanah, it belongs to the Sabbatical year.

Whether seed or vegetable, it is permitted. If a vegetable reaches a third before Rosh Hashanah, and we enter the Sabbatical year, whether seed or vegetable, it is forbidden. You are calling this "before the Sabbatical"? It is obvious, permitted.

What about vegetable, what is it? Taught by Rabbi Hiyya, and taught by...Ben Shaul. Permitted. So taught Rabbi Hiyya.

Taught Rabbi Hiyya: forbidden. Taught Rabbi Halaphta ben Shaul: permitted. He who says permitted refers to the law of the Torah, from the letter of the law; he who forbids refers to the appearance of the eye; one who picks the green pomegranates of the orchard, he doesn't know what he intended. Upon saying this in the Tosefta, Rabbi Yose argued with him: it is forbidden due to the appearance of the eye.

He said to him: He will not give us his sons nor his own. What is meant by "his own"? That he will not pick for the sake of the garden, he will not pick from the continuous row of plants. That is the row of the pit, even if someone says it is forbidden, picking is permitted.

Moving on friends , where are we, on page 97? You finished that from above. >> Wait, we said we finished 96, bottom left side. >> The interpretation is not...

>> So we haven't finished, we are on page 96. Excuse me friends, in the left column in the middle: Taught by Rabbi Hiyya: forbidden. Rabbi [Halaphta] ben Shaul says: permitted. He who said permitted, is referring to Torah law; he who forbids, prohibits due to the appearance of the eye, in this timing?

He said to him, Rabbi Yose, answering him: it is forbidden. He said to him: You will be picking in the garden. Yose bar Avin said: If it is called a pit, even if one says it is forbidden, picking is found within it, the vegetable is permitted. We have arrived at page 97.

Kadash Ton, 10 tithe of cowpeas in the seventh year, 10 bundles of green Egyptian bean pods, he wants the tithe. Rabbi Yirmeya said to him: We do not do so, you shall not need to harvest for yourself, for your harvest for Pesach. Before the New Year of the eighth year. Eighth year, between forbidden and permitted, why go tomorrow to the vegetable garden before the New Year, Eighth year permitted, eighth year forbidden.

Addition: Rabbi Yehuda says a minor who tithed, his tithe is a tithe, Moshe on a minor who was taught in his mind to perform a commandment, the Sages say his tithe is a tithe. They said to him: Not that it appears as if he is an adult. Rambam: One who saved clean bread from a fire on Shabbat, an enemy of Israel, he does not save the clean bread, he saves the clean bread, he saves clean bread. The Day of Atonement that falls on Shabbat, what about Yom Kippur on Shabbat eve, one does not save on Shabbat the Day of Atonement, it requires a holiday on Shabbat, the following Shabbat.

Whatever he can save on Shabbat, everything that can be saved on Shabbat , everything that can be saved on Shabbat. Tanna says to the brothers: Come and save for yourselves, each one works on Shabbat, in order to save as it is permitted to save all Holy Scriptures. Different case, different case, they drank from three-quarters of a cup, and therefore it is forbidden. Not written in any intent, they do not save them; it is forbidden to read from them on account of it.

If they were written, not written on parchment, not in permanent script, written in different languages, they do not save them. A scroll of complete books, even though they contain 85 letters, they save them; even though they are written in many letters, many chapters, the law is that one saves them. A book of 85 letters, as written on page 98, even in any language they save them. A book of 85 letters in Aramaic, they do not save it.

Regarding the lighting, etc., Arba'ah Turim, friends, let us continue , the custom is not to eat on Shabbat between Mincha and Arvit, because of the Midrash: whoever drinks on Shabbat, it is as if he had a meal, a meal that precedes Mincha, write Mincha for yourself, who reads Mincha, prays Mincha and makes a meal. Tur says: And so it seems that when the time for Mincha arrives, it is forbidden to eat until after. The Rabbi wrote: The third meal is established over wine, find two loaves of Jerusalem bread, bless over the wine, the second of the night, just as the night is different from the day, since you prayed in the morning then you do not need more than that. We become broken.

Two loaves, a supplement of a whole loaf, everyone two portions on Shabbat, have a third meal. Next. So we are friends on page 98, in Arba'ah Turim in the second paragraph: Rambam wrote, the third meal is established over them, find two loaves of Jerusalem bread, bless them before, just as Kiddush comes from the day of the two loaves in Jerusalem. We are in the left column, the beginning of the third meal requires at least one whole loaf, what is the meaning of the measure for Grace After Meals?

In any case, everyone says use two loaves, four say: one on Shabbat eve, on Shabbat day one for the third meal, and there are those who say they can make the third meal. Regarding delicacies, what is considered food to exempt one? Yes, and there are those who say one can even use varieties of confectionery, Two types of "targima" went out. Shulchan Aruch: Mustard ground before the Sabbath, must not be refined on the Sabbath, and also garlic that was ground should not be refined on the Sabbath.

Some say that what is permitted to drink as a beverage on the Sabbath is forbidden. Garlic, no, Friends, we are on page 79. 79: It is permitted to make wine for drinking, wine that is mixed for drinking, one does not make medicinal wine...one does not soak medicine into vinegar, soaking it is very much permitted, if one drank it two days...it is permitted to drink on the Sabbath, it is a medicine for days, the answer is cold, meaning on the Sabbath. >> What, welcome.

>> What are you saying? >> On the Sabbath. >> What is the intention? >> This refers to the laws of the Sabbath.

It is not permitted. >> Are you asking if it is permitted to do this on the Sabbath? >> No, I'm asking if this refers to the Sabbath, Rabbi. >> Certainly, all the laws of the Sabbath are the name of...Here it says Siman 321.

These are the laws of the Sabbath. We are like this. It is not permitted to soak, it is not simply...one needs to soak into the vinegar, that is what is spoken of here. The pita, they soak yesterday...drinking on the Sabbath is permitted from two days ago, that is the way of its medicine for six days, 79 in the Tur, the doubt is drinking cold, since he is suffering from it.

19 , garlic which was crushed before the Sabbath, they are crushing...it is forbidden to finish the crushing on the Sabbath, if it is only grinding it is permitted; it is permitted to finish the grinding...they do not take them off the fire. Friends, Midrash Choma, " and send good that will not be silent," that you should be silent to pay many, better than both that he does not vow. All that...Rabbi Elazar says: Better both that he does not vow, than we demand from God for the payment. 80, friends, a child on the way of the " courtyard of death." Rabbi Yonatan: A place called "Courtyard of Death," they eat sharks, dress in rags, and wait for death every day.

Shmuel said: They don't even have such vessels. And Rabbi Elazar ben Chassma said: From the Shmita, the measure is able to...only groans, a pity...Moving on. The Book of Zohar, friends, Parashat Toldot: King Solomon sought to understand the words of the Torah, the Torah is deep, I said ...David said...and he brought that which is written, Solomon spoke three thousand parables. In them were five thousand flavors in every parable.

The parable that King David would say, what he would say is human flesh, like... Moving on. It is written that Solomon spoke 3,000 parables, in them were five thousand...five thousand—there were five thousand flavors in every parable. What it means to delve into the words of the Torah, the Holy One, Blessed be He, how many...how many secrets you see , Solomon how he always...the Holy One, Blessed be He.

It is written: "Who can express the mighty acts of the Lord, or declare all His praise." What is written above? In Toldot—he hears there 12 princes. Afterwards he said Toldot Yitzchak, your mind might think that it is written about Ishmael that he begat 12 princes, he begat two sons —this one ascended and this one did not ascend. The mighty acts of Yitzchak , Yitzchak chose Jacob and he more, Yes .

What do you think, that you have two princes—also princes and also Jacob received it. It says at the end of page 80 on the bottom left side: Jacob and Isaac, Jacob was singled out, he was alone more than all the 12 tribes, perfect in a higher form and down below . It is written: "He fills the powers of the sun." Who is the slayer? It is Jacob.

Or us? On page 781, friends, How many stars raise thanks to Isaac son of Abraham? What did Rabbi Yose say? What is different, that until here it doesn't say "son of Abraham"?

Here Abraham says: He who saw Isaac would say: this is certainly Abraham. Immediately it says: Abraham begat Isaac. Isaac got up one night, studied Torah. This is Caesarea, Rabbi Yehuda said: Get up and go join Rabbi Isaac to study Torah, if he is strong in the study of what is after Abraham's death, regarding Isaac.

Moving on. So he said: I will go to him, we will join together to study Torah. He went with a person who childed him. He heard Rabbi Isaac say: "And it was after the death of Abraham, and God blessed Isaac his son, a well of living water." The verse is not consistent from start to finish.

What is the difference? For the reason that Esau should not be blessed? 10 Meanwhile, Isaac knocked, having entered from the game. The Shechinah was attached.

He said: "Well of living waters," you said well; he opened and said: What is "A fountain of gardens, a well of living waters?" Rabbi Meir: Blessed is... "Flowing from Lebanon" is this verse, but they explained: " Gardens" is Abraham, "Well of waters" is Isaac, "From Lebanon" is Jacob. " Living waters" is Isaac. Isaac, "a well of living waters," what is a well?

This is the Shechinah, "Living" is the Life of the Worlds, 782. The Righteous One, Life of the Worlds, and we separate them alive. Two worlds: Life above which is on high, life below in the lower world. We are in Tikkunei Zohar 780-782, not because it is said they are living, but all cry out with the Atonement...What about the Name?

Written in Likutei Maran: Anyone who does not believe in the Holy One, blessed be He, needs to go many nights, Moses needs healing, likewise herbs, herbs found are not good. The verse: The Holy One, blessed be He, is good to all, wherever he is, when we call to Him, you don't necessarily have to go now to the place of the decree, There all the creatures, all the creatures will be sealed with gold, must destroy in all the holy mountain. Moving on, Who is like Him, all who call in prayer ? Remembering the mercies of God, all the mercies of God.

All the creatures, all the beings, one will have mercy on the other, peace between them, as it is written: "The wolf shall dwell with the lamb," for there is peace between them, His mercies are for all His works, remembering all the mercy of the Creator of heaven. Do you see that cat? The dog won't give it a kick, even if it has nerves and temperament. Moving on, 783, Rabbi Yehuda, where are you?

>> Rabbi. Thank you 400 sweetie, you are here, on Shabbat our Rabbi. >> Last week you weren't here, so Shabbat. My brother, you were here on Shabbat, sweetie.

>> Strengthen us here on Shabbat, why... Help us. >> Who is strong? >> Who is the song they sang in the limited?

Who will sing? Show your Shabbat. From the distress. You called, you shortened for yourself.

Grant your mercy, that we may merit to come from there to the Holy Land, our sanctuary. Serving God depends on the land, it is impossible for me unless I merit to come to the land You chose among all lands. You see, Rabbi Nathan writes here a prayer to come to the Land of Israel, saying that we should merit to come here. People today want to go there, he wanted to come here.

A land which the Lord your God cares for; the eyes of the Lord are upon it from the beginning of the year to the end of the year. Did you want something, righteous one? It is possible. >> Is it not here, heaven forbid?

Only above. Likutei Halakhot: Let us return to the subject of the meal. It finds an aspect of holiness, as important as any blessing of the sages, for the meal is for you the truth of eating, meaning, the opening of Torah. And the will supplies you enough from what is under your hands.

Moving on. Friends, we are on page 480, at the bottom of Orchot Tzadikim. The sages of the generation. Among them he says the rejected ones.

You must be careful about this privilege, to speak with him with cruelty, far from being cruel to the people of the world. Even if you rebuke the wicked, you merit to bring them to repentance there, and then you tell of the cruelty toward the wicked, as it is said, break their teeth, like those who heard the Torah from the wicked who do not want to act according to its laws. In all this, one must be firm with cruel judgment, so as not to have mercy on the wicked and pervert the verse of justice, away from the words of Torah. Whoever does this, my son, your hands will be strong.

He said to her: There are many vegetables in the field, too much to earn money, and suddenly it reached a prohibition, managing the path to move away from words of Torah, making things confused. So thank God we have merited to pass 17 pages.