Subtitles: An Amazing Lesson for the Olga Kollel

A lesson delivered by our teacher, the great Gaon, Rav Eliezer Berland shlit"a, on the night of the 7th of Adar I, 5782, to the listeners in his holy home for the residents of Givat Olga.

The lesson is about the yahrtzeit of Moshe Rabbeinu, the 7th of Adar. The 7th of Adar is the yahrtzeit of Moshe Rabbeinu, and according to the Yalkut Shimoni, it is the 7th of Shevat. Now, the 7th of Adar is five weeks before Purim.

"May it be Your will, Hashem, my G-d and G-d of my fathers, that You illuminate my eyes with the light of Your Torah, and save me from every obstacle and error, whether in the laws of forbidden and permitted, in civil laws, in instruction, or in study. May no mishap occur through me, and may I not stumble in a matter of Halacha, so that my colleagues may rejoice in me. And may I not call the impure pure, nor the pure impure, nor the permitted forbidden, nor the forbidden permitted, and may my colleagues not stumble in a matter of Halacha, and may I rejoice in them. Open my eyes, that I may behold wondrous things from Your Torah. And whatever I have already erred in, set me upon the truth. And do not withhold from my mouth a word of truth, for Hashem gives wisdom; from His mouth come knowledge and understanding."

Bring also a Chumash Bereishit, yes, a Chumash Bereishit like this, of this type, there is one behind you.

I hereby connect myself in my study to all the true tzaddikim of our generation, and to all the true tzaddikim who dwell in the dust, the holy ones who are in the land. And especially to the true and holy tzaddik, the tzaddik who is the foundation of the world, the flowing stream, the source of wisdom, joy, and faith, Rebbe Nachman ben Simcha ben Feiga. May their merit protect us and all of Israel, amen.

I am studying with teshuvah (repentance), with fear, with love, with humility, with joy, and with faith, to raise the Shechinah (Divine Presence) from the dust, for the sake of Heaven, to bring contentment to Hashem, to bring contentment to Rebbe Nachman. A study that leads to action, to guarding the eyes, to guarding the ears, to guarding the speech, to guarding the thoughts. A study in whose merit we will merit to love all our companions with true love, with a whole heart and a willing soul. And we will not come to any anger, nor to any resentment, even in the heart. A study in whose merit we will merit to judge all our companions favorably, and in this merit to return the entire world in teshuvah (repentance), and in this merit we will merit the building of our Holy Temple, the coming of Mashiach ben David, the revelation of our holy Rebbe, and the complete Geulah (Redemption) speedily in our days, amen.

Wherever you are standing, there is a Zohar, Terumah, three Zohars, bring them from below, simple Zohars. Three Zohars, bring them and place them here.

So now we are learning about the yahrtzeit of Moshe Rabbeinu. "If he comes in by himself, he shall go out by himself; if his master gives him a wife"—all of this refers to the soul. "He shall do for her according to the custom of the daughters"—the Zohar says: according to the custom of the souls, that the souls descended to the world. (The Rav sings:) "Why and for what reason did the soul descend below? The soul descended below for the sake of the ascent."

So, "When the wicked sprout like grass," for everything that Hashem wants is that we elevate the souls of the wicked. We were born tzaddikim; you were born a tzaddik, I was born a tzaddik. My mother kept Shabbat; she said, "Here we keep Shabbat." My father was the only one who listened to his wife. Everyone laughed at my father: "Why do you listen to your wife? Why are you such a nebbach? Why are you such a Chelmer? What? Travel, come." "No, there is no way, I am not traveling." Sometimes when he would travel for work, there was no choice, but that is how I was born, as a religious child, keeping Shabbat. In my life, I never took off my kippah. Once they saw me in the street and said to me, "We will see you with a kippah, we will break all your bones." I was the only one on the whole street—Zevulun Street, do you know this street? It is a street of secular people—with a kippah, the only one. After that, I brought out tzitzit, and the Rosh Yeshiva shouted at me, Rav Mishkovsky: "Why do you need to be the only one who needs... why are you demonstrating your religion? Why are you showing your religion?" A yeshiva student, the first one who walked with tzitzit outside, that was simply... [I replaced] the tefillin, and my mother cried, "What, my tefillin are not kosher?" It is not that, a yeshiva student needs real tefillin, not tefillin that were made like that, written like that...

So we are talking about the fact that everything we came to the world for is to elevate the souls of the wicked. This is what the Ari explains, "When the wicked sprout like grass and all the workers of iniquity blossom, it is to destroy them forever." We do not say Hallel. Do you say Hallel on Pesach? You say it, right? He says it? But he only says half, only half. Why do we only say half? Because the work of My hands is drowning in the sea, so we do not say a song. "And one did not approach the other all night," one did not call to the other, that the angels wanted to say a song, Hashem said: "You shall not say a song, for the work of My hands is drowning in the sea..."

The morning watch is the angels. All these birds that are chirping, it is the angels clothing themselves in them. One must hear the song of the birds. As soon as it becomes blue, one must sing the morning songs, and then the prayer ascends. Only through the morning songs does it ascend. When one does not sing the morning songs, the prayer does not ascend at all, it is not accepted at all without the morning songs, it does not ascend at all, it is not accepted at all. One must sing the morning songs or connect with those who sing the morning songs. If he is rushing to work or something, the sunrise is only at 6:30, and everyone is at work at 6:30, so they pray a little before that—but with the songs and everything.

So in any case, what we are learning in Lech Lecha, Avraham was 90 years old... Here the Zohar is found here in Gimmel, this is Lech Lecha but it is in Gimmel. One must collect all the Zohars on the parshiyot, according to the parshiyot, because it is scattered everywhere. And that is how we grew up, and we were always religious, always... After that, we were in a religious society and everything, and we said if we need to go to war, we will go to war. That is how we used to talk as children. Haifa was already completely red, Haifa was already... except for a few old people, there was nothing. I was the only one of my age in the synagogue, going to the synagogue, the only one, and I went with the tefillin. After that, more religious people came, but I did not see them. [-] Haredi religious families—they did not arrive, I was the only one. From age 13, I was already praying with a minyan, from age 50, I was already praying at home, because there is murder and pushing going on there, and people are literally going there for the sanctification of Hashem, simply, from all the pushing and the blows. Doval'e gets hit, this one gets hit, whoever stands next to me, all the adults throw them, the young ones—the children, they are literally going there... it is literally a matter of life and death to stand on the platform there.

Now Tazria will be Purim, Purim is Tzav, and Pesach is in Tazria. Tazria Metzora is Pesach, Acharei Mot. Metzora is the lepers, who discovered the great miracle of the Arnon Valley.

For the Arnon Valley was greater miracles, Rashi says the Arnon Valley was greater miracles than the Exodus from Egypt, "Until Your people pass over, Hashem, until this people pass over whom You have acquired." |Rashi says that these are such cliffs, it is a kilometer high, 300 meters wide|.

So we are talking here about Tazria Metzora, this year it will be on Pesach, because I thought that in Tetzaveh it would be Purim, I hoped, in the end they told me no, I do not know why. Why is Tetzaveh not on Purim? Every year Purim is in Tetzaveh, this year I do not know who changed it, maybe Shuvu Banim? Maybe Givat Olga changed it? Ah! Maybe because of the goblet? Because of the goblet, they pushed Purim to Parshat Tzav, today Purim is Parshat Tzav instead of Parshat Tetzaveh.

In Parshat Tetzaveh, the name of Moshe is not there, and the name of Hashem is not in the Megillah—only initials, because the Megillah is such a thing... Ahasuerus says to Esther: "Forgive me, a law is a law!" What, now they are making laws, that there will be civil marriages, and that all the gentiles will be able to be Jews? A gentile says: "I want to be a Jew, why should I not be a Jew?" He says [-] this is nothing, they can make as many laws as they are making, also tomorrow that they are going to sit on the new law that they can get married—everyone can get married, first of all they are married without a wedding, yes, they get married, they do not get married—who does it matter to?!

All this Ahasuerus says to her, he explains to her: "I understand that it is not pleasant for you, I understand that you are my dear wife." Every time a man needs to tell his wife "my dear wife," if you want to change a law, then Ahasuerus says to her: "My dear wife, you are my eyes, you are my crown." In Yemenite they say "Al-eini"—you are my eyes. Always tell the wife "you are my eyes," always tell her, sit with her all day and tell her: "Now I was at the Rav's lesson, they talked about how you are our eyes, you are our crown." He said, R' Baruch'l said about his wife, "Mein kroin," this is a saying of R' Baruch. R' Baruch was the most assertive and was the most tyrannical, he almost cursed everyone, but what—my wife, this is my crown!

There was R' Shmuel from Teplik, he arrived exactly at R' Baruch's, so R' Baruch asked him what the Plumenik is doing—Plumenik is my nephew, the Rebbe was the nephew of R' Baruch, Feiga was the sister of R' Baruch, Feiga the mother of our Rebbe, and at the brit she asked: "R' Baruch, pray that they will not argue with him." The moment he was born, he already knew that they would argue with him, that everyone argues. So there was no Chassidut left, nothing left.

So all this we are talking about, so a person is... so the first thing is to travel to Meron, after the lesson they will travel to Meron, 7th of Adar, Adar I, one must travel twice to Meron, also 7th of Adar I and also Adar II.

So here at the end of Tazria—on page 52, so here he brings on page 52 that what is the meaning that Avraham takes Sarah to such a place (- Egypt)? What, people did not stay... at Lag B'Omer one must specifically go up, except for Shuvu Banim, no one will be able to go up, instead of blaming the police, now they are blaming us. The police did not let them pass, it was a narrow passage, I was not there, I did not see this passage, there was a narrow passage there and people arrived—400,000 people arrived and they did not let them pass, the police blocked the passage, it is simply a crime of the police, instead of blaming the police and instead of the investigators blaming themselves... maybe the investigators should blame themselves, they say: "No, the Haredim are to blame, and that is all, now we will not let anyone arrive." But Shuvu Banim will succeed in arriving no matter what. They said there will be a mess this year and so on, that is in another three months.

In the land? They were, they ate herbs, they ate what they ate, they ate radishes, drank tomatoes, what is possible. What is the meaning that they go to Egypt? What, there was a famine in the land, they go to Egypt? Where did we hear of such a thing? The Zohar asks: Avraham, who is the most G-d-fearing...

A person needs an educated wife—a sharp wife, a person must have a sharp wife, because if not—the children will come out stupid, simply, because the child is 9 months in the woman's belly, two years he nurses her milk, so he nurses her intelligence, 90% of the intelligence he receives from the woman, 90%, and therefore "You shall fear your mother and your father"—first thing "your mother," because a person receives the intelligence from his wife. A person needs his wife to be sharp, an understanding wife, a wife who knows, she reads the parsha, with us the girls learn the parsha every week, they know the parsha by heart, they know the parsha, what is written in the parsha, "And you shall command..."

And after that there are the mirrors of the women—that Moshe said to break their (- the women's) legs. Moshe said first thing, everyone will buy a stick now, there is a building materials store here, Tambour, buy a meter iron rod—two meters, break his wife's legs, this is the first obligation. There is a Midrash Tanchuma there—behind you there below, Midrash Tanchuma below on the side. Midrash Tanchuma in Shemot, here is Shemot, he says Moshe says to break the legs of all the women, this is the first obligation, or that they will bring the goblet, yes there is [-], or that they will bring their jewelry, they will bring them, so the jewelry is already finished, they already gave the jewelry, they gave the gold, they gave everything, so what is left? To bring the mirrors, the mirror.

Now we are in Tetzaveh, in the Tabernacle, the mirrors of the women. This is the self-sacrifice of the woman, the woman did not stop praying, the Zionists did not let them reach the Western Wall then, it was a problem, they did not let them reach Meron. To the Cave of the Patriarchs they did let them reach, but how is it possible to reach from the Sinai Desert to the Cave of the Patriarchs? There was no Mercedes yet, there was no this... they went with donkeys, it would take a year to reach the Cave of the Patriarchs, so they went to the Tabernacle. The mirrors of the women are women who were in the Tabernacle all day, running to the Tabernacle. [-] in the Tabernacle, so in Pekudei it is written that they brought mirrors, Moshe saw the mirrors, he said to take sticks to break the legs of the woman, of the girls, of the daughters, of the sisters, of the grandmother, of the mother, to break the legs—this is the first obligation, people come here to the lessons—they need to know what is written. So what is written? A heavenly voice went out and said to him: "Heaven forbid, heaven forbid Moshe, this is more important than everything." Because the men already divorced, the men fell into such despair, "Every son that is born you shall cast into the river," so they lost all the motivation to bring children, they said every woman will go to her parents' house, or she will rent a room, we will pay her the rent... So the Midrash brings here at the end of Vayakhel, almost the last Rashi, almost the last Rashi, almost the last Rashi, Rashi before the end, a long, long Rashi, I do not know if there is strength to read such a long Rashi, but whoever can, whoever will succeed... everyone will try to read this Rashi when he returns home, a very long Rashi, I do not obligate to read it, everyone will read one line...

In short, Moshe saw the mirrors and he was startled, therefore Nadav and Avihu did not want to wash their hands from the mirrors, that is to say from the laver that was made from the mirrors, they did not want to, they said: "What, we will wash hands from mirrors? How many mirrors? 20? 600,000 mirrors they brought, six hundred thousand, how many mirrors can one make, and they hid them all, they hid them all, so they took thirty mirrors, what is this? Of women who were in the Tabernacle every day, they gathered at the Tabernacle, they did not stop praying, they said Psalms there.

Psalms—Adam the First already discovered this, and after that Moshe discovered and Yaakov discovered, all night Yaakov would say Psalms, they had Psalms, they had, after that it was forgotten—David came and renewed it.

The mirrors of the women are those women who did not leave the Western Wall for a second, they ran to the Western Wall, ran to the Tabernacle, and they did not stop praying for a second, so they raised kosher children, kosher generations who will stand in the trials, because every generation has a new trial.

King David wanted to conquer up to Rome, "Who will lead me to the fortified city"—fortified city is Rome, "Who will lead me to Edom." This is written twice, once in Psalm 60 and once written in 108, "Who will lead me to Edom," to Edom—Edom is Rome, it is Italy, it is the true Edom. Here there is Ma'ale Adumim, it is also Edom. Edom in the beginning lived here until he decided that he is fleeing, he heard that there is an Exodus from Egypt, "I am fleeing," he fled to Italy—to the Vatican. All this is the Abarbanel in chapter 35 in Isaiah, he brings that Genoa—there is Genoa and there is Geneva, Geneva is in Switzerland, there is the UN center in Geneva, there is a lake they call it Geneva, and there is Genoa on the seashore, on the Mediterranean Sea, Genoa, because [-] it is a second sea, it is the Adriatic Sea [-?], so there is Genoa, so Genoa is named after Tzefo, that is how the Abarbanel explains, because he was in Italy, he was in Rome. The Abarbanel says: Genoa is named after Tzefo who received the name Genoa.

Because Tzefo was in prison, he was in jail, like we were in jail. I saw his room once, they told me "this is the room of Tzefo," the third son of Elifaz, he took the goblet in the end. So Yosef put him in jail, that is how it is written in Yalkut Shimoni, Yosef put him inside the jail, so he [because Tzefo] said: "What, Yosef will be king over Egypt, will be king over the whole world, whoever rules over Egypt rules over the whole world, rules over the whole world." So Tzefo came to fight him, brought soldiers, he said: "I am a descendant of Yitzchak, I deserve it." So Yosef put him in jail until he passed away, when he passed away they released him at age 110, and then he went to be king in Carthage—in Tunis, all this brings the Targum on Tzoan, Tzoan is Tunis he says, Tzoan is Tunis, Tzoan of Egypt.

Here in Psalms once it is a fortified city, once it is a city of siege, here in Psalms in chapter 60 and in chapter 108, so he repeats twice "Who will lead me to Edom," David asked to conquer Edom—it is Italy, there is the Vatican, it is the center of impurity, the center of impurity of the world is the Vatican, there they make all the decrees against the Jews. David conquered Aram Zobah, he conquered up to the Euphrates, "And he struck Edom in the Valley of Salt." Edom was here in the beginning and after that they fled—they drove them away, it is written that Shimon drove away Edom, drove away Amalek, "When he fought Aram Naharaim and Aram Zobah, and Yoav returned and struck Edom in the Valley of Salt twelve thousand"—because he had a jump of the way, the sun did not set for 36 hours, it did not set so that he could fight.

"You have shaken the land, You have split it, heal its breaches for it totters, You have given to those who fear You a banner to be displayed"—if a person sees one miracle, he will see more miracles. A person sees one miracle, he says: "No, who says there will be another miracle?" The opposite, you saw one miracle—there will be another miracle! A banner to be displayed, you saw miracles? There will be more miracles! I want to conquer Edom, to conquer Italy, the Vatican, "So that Your beloved ones may be delivered, save with Your right hand and answer me"—Hashem, help me to conquer the Vatican—Rome.

"G-d has spoken in His holiness, I will exult, I will divide Shechem and measure the Valley of Succot." I was in Shechem, on Wednesday morning I was in Shechem and there were shots there so they did not let us pass—the army, exactly shots started, as soon as we arrived we entered Shechem. But our driver simply fled from them, until they looked right and left, then already... we traveled through a neighborhood of terrorists, I know this neighborhood, I used to go there for 20 years, on foot I used to go, when we lived in Bnei Brak I used to go to Jabotinsky Street and travel to Kfar Saba and from there to Qalqilya, there is Benjamin the Tzaddik, and after that to Shechem, for 6 hours, the Rabbanit was [-] and I was in Shechem, like that until 5749 when the Intifada started, it was possible to walk all of Shechem on foot.

"Over Philistia, shout in triumph," David said I want to conquer now, so a city of siege is Rome, "Who will lead me to Edom," so it is written here, after that it is written a fortified city, that in the meantime it already became a fortified city, because in the beginning it was not yet a city, only Romulus and Remus built this city, the whole matter is to conquer Edom, this is the matter, to conquer Italy, here in Psalm 108, in Psalm 108 it is written, Psalm 138—"I will take the wings of the dawn, I will dwell in the uttermost parts of the sea... I will take the wings of the dawn, I will dwell in the uttermost parts of the sea." So in 108 this chapter—chapter 60 repeats with some changes, some changes, "A song, a psalm of David, my heart is steadfast, G-d, I will sing and I will sing praises, even my glory. Awake, O harp and lyre, I will awaken the dawn. I will thank You among the peoples, Hashem, and I will sing praises to You among the nations, for Your kindness is great above the heavens and Your truth reaches the skies. Be exalted above the heavens, G-d, and Your glory over all the earth. So that Your beloved ones may be delivered, save with Your right hand and answer me." I want to conquer Rome, Italy, the Vatican. "G-d has spoken in His holiness, I will exult, I will divide Shechem"—I already conquered Shechem, "and measure the Valley of Succot. Gilead is Mine"—I conquered Gilead, I conquered Menashe, I conquered the Golan, I conquered Damascus, David conquered Damascus, reached up to the Euphrates, "And Ephraim is the strength of My head, Judah is My lawgiver. Moab is My washbasin," because Moab killed Ruth, and killed Yishai, killed his father—David's, killed everyone, killed all his brothers, so "Moab is My washbasin," it is written two mules. [-] "Over Edom I will cast My shoe"—the main thing is the shoe, the main thing is the shoe, a person comes to the world for the sake of the shoes, they sold Yosef for shoes. So what is the meaning tzaddikim sew shoes? Chanoch was a shoemaker (Ramah of Fano - Ma'amar Meah Keshita), the first thing is we are opening a shoemaker shop in Givat Olga, we started to build a shoemaker shop, there is a large building there for everyone for a thousand families, we are coming to live in Givat Olga, your sons will know how to make sandals... Now, so the first thing is to open a shoemaker shop, this is before everything, this is here it is impossible to support people without end, so everyone will make a pair of shoes, you will make two pairs, I will teach you how to make, take leather, listen, make heels first and after that a sole, after that leather from above, leather from below, and leather inside to pad it, and after that the tongue one must organize, the tongue, one needs very soft leather.

Now I read about Auschwitz, how they made shoes there in Auschwitz, there was a shoemaker shop there, 600,000 shoes they made there, when they invaded Russia they needed to organize 600,000 shoes, they invaded some two million people—Nazis to Russia, so [-] they made the heels first, after that the upper leather and the lower leather, every part is a different type of leather, and the sole, and the padding inside the sole, this was 600,000 shoes they had to finish within a month.

They took the greatest experts, so there was the greatest expert there, it was actually a Haredi person, there was a Haredi who was a Ger Chassid, there was some Chassid, he was an expert, he would make leather belts from the scraps that he found in the trash cans, after they conquered Warsaw there was no food anymore so he would make leather belts from the... he learned to connect pieces of leather.

And they make loops for the laces, and this Chanoch did, Chanoch sews shoes, so what—Chanoch was a shoemaker? What? Chanoch was...? It is written in the Midrash—Chanoch was the head of everything, he went up with the body to the Garden of Eden.

The Sifri says about Chanoch "easy to convict," what is "easy to convict"? What is the meaning "easy to convict"? Easy to convict? What is this? Easy to convict—that he taught merit on all the wicked, this is called "easy to convict," he said all the wicked are coerced, whoever has an evil inclination is coerced. But why do you continue, you know that it is not good, you see that it is all nonsense, you see that it is making you stupid, so stop with this nonsense, stop, get out of this, you have a wife, you have children, get out of the...

A person needs to know that for what he does Hashem will not punish him, He punishes him for the continuation. Now it is the yahrtzeit of the Kotzker—22nd of Shevat, so they say that the Kotzker said that for what a person sinned he is not punished—for what he continues he is punished, for the continuation he is punished.

So "When the wicked sprout like grass," so now Chanoch, the work of Chanoch was to return all the wicked in teshuvah (repentance), this was his work, but they did not want to, it is written "And they said to G-d, 'Depart from us, for we do not desire the knowledge of Your ways.'" Hashem wanted to give the Torah to the generation of the flood—they did not want the Torah, did not want the Torah, wanted to commit sins. A person has a wife, so okay this is once a month, a person can commit sins every day, this is easier, you need to return to your wife, there is no choice, there is no choice, you need to throw away the shell, this is a shell, this is impurity. Throw away the shell, throw it away, throw away all the shells.

Therefore today Givat Olga is already everyone doing teshuvah (repentance), everyone, once Givat Olga was the center of impurity, when I was a young man at age 20 it was the center of impurity, everyone married Arab women there, and now it has already turned into the center of holiness, so with the help of Hashem everyone will go there with beards and peyot, all of Givat Olga, we are now going to open a shoemaker shop, yes—whoever already learned how to make shoes will be the manager of this, they will be the managers of the shoemaker shop.

The question is what they say "Chanoch sews shoes," "Over Edom I will cast My shoe," specifically the shoe? Why not my spear, my lance? Why? Rather the whole matter is the shoes, the whole matter is that the shoes of Leah become the crown of Rachel, there is a crown of Rachel and from this become the shoes of Leah.

All the work of man is how to turn the crown of Rachel, this is all Tetzaveh, all the ephod, the shoham stones, how to turn the crown of Rachel into the shoes of Leah, because the shoes of Leah are found in the crown of Rachel, and this is the work, this is the work of Avraham our father that he went down to Egypt, this is to sew shoes, simply he went to learn how to sew shoes.

Therefore Chanoch... therefore with the help of Hashem from next Sunday we are all moving to Givat Olga, the whole yeshiva, you do not need to... you are coming for Shabbat, you are leaving the wife, the children, everything, the father, right you are looking for the goblet—but I tell you the goblet is already at your father's in the drawer there, I saw in the drawer... Yosef wants the goblet back.

(The Goblet shlit"a: The Rav wrote in his book that the goblet is at Chanan's father's)

At Chanan's father's, yes, there is the goblet. Do you know about this? Are you a partner with your father in this theft? I do not want to get into trouble with the prosecution, I want them to return the goblet without getting into trouble.

(The Goblet shlit"a: The Rav will arrive in Givat Olga, we will bring him not one goblet but two [redemptions???])

So we finished, tomorrow we are traveling to Givat Olga, we will receive two goblets. The prosecution is already coming to me, that they received a complaint from the Egyptians, the Egyptians claim that this is their goblet, it is from Pharaoh's house they stole this, so they also demand the goblet. Also Yosef the Tzaddik demands the goblet and also the Egyptians, now they are taking what they took, the "And you shall place on your sons and on your daughters."

[When they left Egypt] Hashem said I do not want them to leave like slaves, leave like princes, the daughters left like princesses, not like humiliated maidservants like that from the slavery, because the slavery stopped, stopped already 12 months before the Exodus from Egypt, leave like princes, "And you shall place on your sons and on your daughters"—Hashem said exactly how they leave, take the most beautiful dresses—put on the daughters, the most beautiful clothes, the most beautiful coats, and that they will go to Givat Olga—that everyone will dress in the most beautiful coats, that everyone will go in the most beautiful coats, your sons and your daughters, leave like kings, the Egyptians saw that everyone is dressed in such elegant clothes, "What did we do? We thought that they are just stupid, foolish slaves, in the end we see that they are the smartest, the most..." because in truth the Jews...

All these souls are the souls of the 130 years, because 130 years they were in slavery, actually the slavery... Levi passed away at age 93, because when Levi was 44 he went down to Egypt and another 93 years that he lived in Egypt this is exactly 137, Levi 137, Amram 133, Kehat 137, Rivka lived like Amram—133, says Tosafot in Yevamot if Rivka passed away at age 133, Yaakov was at age 99, Yaakov was born when Yitzchak was at age 60, at age 60 then he was born, he married Rivka at age 40, at age 40 he married Rivka, so Yaakov was born 20 years after the marriage of Yitzchak and Rivka, so 99 from the birth of Yaakov until the passing of Rivka we add to this 20 [= 119 + 14] so it comes out 133. So now Tosafot proves that Rivka was 14 when she married Yitzchak and not three according to Rashi's opinion, how was Rivka...? It is written "And Devorah, Rivka's nurse, died," which also hints at the passing of Rivka herself.

Because Rivka married when Yitzchak was at age 40, and she gave birth to Yaakov after 20 years, so 20 years and another 99 is 119, so we have left to 133 another 14 years, so this shows that she was at age 14, all this brings Tosafot, this is a simple calculation, one needs to do 99 to add another 20 so it is 119, we have left 14 years to 133.

Because it is written in Sifri that Rivka lived like Amram, Amram it is written lived 133, Kehat 137, Levi 137, as long as Levi was alive they did not dare to enslave the people of Israel, only when Levi passed away the slavery started, so if Levi was at age 44 when he went down to Egypt, so he was at age and lived 93 years there, since he lived 137 years, as he said. Now this is called 94, 116 years left for the slavery, since they were in Egypt 210 years, minus 93, that is to say all the slavery was 116 years.

And Yocheved gave birth to Moshe at age 130, so Adam the First had sparks, he had drops of semen for 130 years, every drop of semen is 400,000,000 souls, every drop of semen, in every drop there are 400,000,000 seeds, 400,000,000 microscopic seeds, and every drop of semen that a person wastes intentionally then he creates 400,000,000 destroyers he creates, millions, this is all the Meretz and all the Liebermans—we create them, and we destroy them only through prayer, only through prayer.

So this is what Avraham says—"So that it may go well with me for your sake, and my soul will live because of you," what is the meaning? So he says that her angel did not leave her, this he brings in Zohar Lech Lecha that Sarah's angel did not go, Sarah had four: Michael—from my right Michael, from my left Gabriel, from before me Uriel, and from behind me Raphael, and over my head the Shechinah of G-d, everyone has four angels, but if he sins in seed in vain, sins in a blemish of the covenant then the angels leave him. This is what is written here in Lech Lecha that the angels left Avraham because he went down to Egypt and not Sarah, here in Lech Lecha he brings... "And Avram went down to Egypt to sojourn there," there they went down from the Pishon, it is written in Chayei Sarah that every day 48 drops descend, and this descends to the Pishon, and from this was the wisdom of Egypt, Chayei Sarah 122, forty-eight prophets receive one drop from the Garden of Eden, forty-eight prophets, and against this descend every day 48 drops against 48 prophets, and those drops of Eden 48 drops, and what if every prophet all his prophecy was drawn from one drop—all of Isaiah is one drop, Jeremiah one drop, Ezekiel one drop, Hosea one drop, Joel one drop, Nahum one drop, Amos... so what, Adam the First who was 930 years every day received all the 48 drops, to what prophecy did he merit...

This is the wisdom of Adam the First, that he saw from the end of the world to its end, he saw Rabbi Akiva, he asked Hashem: "Is this Torah and this its reward?" Hashem said to him: "Yes, this is Torah and this its reward, so it arose in the thought initially." So all those drops—from every drop comes a spirit of wisdom, and this was the prophecy of all the prophets—from one drop, Adam the First had for 930 years all the drops, so what wisdom he had... he saw from the end of the world to its end, every day.

Rabbi Abahu said forty-eight prophets stood for Israel, and everyone took in his portion the essence of one drop of the Garden of Eden, from where do they descend? They descend, and from this became a great river, from this became four rivers, from the drops, every drop is greater than the whole globe, "Give thanks to Hashem, call in His name, make known His deeds among the peoples," what is His deeds? This is the Garden of Eden, this is the drops that descend from the Garden of Eden, from every drop became a river, and they the 48 drops arrive from above the Aravot, there is a firmament above the Aravot from there descend the drops. Now...

And all this Avraham our father had, all the abundance is here in the land, all the abundance, so he went down to Egypt, and there was the wisdom of Egypt, and then Hashem took from them the wisdom, and the wisdom of Egypt was lost.

Now we return to the Zohar in Tazria, that how Avraham takes Sarah to such a place, "Say please you are my sister," what is the meaning? Avraham who is G-d-fearing—you take your wife to such a place, you know that they will kidnap her, so what? "There were miracles"? So how do you rely on the miracle? Rather therefore he says "So that it may go well with me for your sake, and my soul will live because of you"—that the Shechinah left him, only with the woman it remains, the Shechinah remains only with the woman, a person needs to know that the Shechinah is with the woman, "my soul"... because he went down to Egypt without permission.

The Ramban also brings "Avraham sinned a great sin," the Ramban in Lech Lecha there is a blue Chumash Bereishit here, he says Avraham our father sinned a great sin that he went down to Egypt, because he should have believed in Hashem as everyone believed in Hashem, everyone stayed, no one goes to Egypt only Avraham our father—"And Avram went."

It is written "You shall not return to this way anymore," because then Egypt was the nakedness of the land, today it is New York, it is Paris, it is Moscow, but then Egypt was the nakedness of the land—there was the greatest impurity, so why do you go down to Egypt? The Ramban says: "And there was a famine in the land—and know that Avraham our father sinned a great sin," he calls it a great sin, the greatest sin is to go down to Egypt, this is the greatest sin, inadvertently.

And this the Zohar says: How does he take his wife to such a place? You know that the king will take her, you say "Say please you are my sister," what is this—the king will take you—"So that it may go well with me for your sake"—I will have a lot of money, a lot of gold. What? You sell your wife for money?! An Arab would not do this, a Kushite would not do this, the most corrupt person would not do such a thing, to sell the wife for money?! "So that it may go well with me for your sake, and my soul will live because of you"—what kind of talk is this?! So the Zohar says: Avraham spoke with the angel, therefore he says 4 things "it may go well with me for your sake"—two, "and my soul will live"—this is 3, "because of you"—this is 4. He spoke with the four angels, because the angels went with her together, her the angels did not leave, him the angels left, because he went without permission, this was literally a sin. The Ramban says "Avraham sinned a great sin"—that he did not trust in Hashem, so the angels left him.

When the man commits a sin the angels leave him, they stay with the woman, now he lives in the merit of the woman, all this we are learning now about the mirrors of the women, that Moshe said to buy sticks, now you are leaving from here, there is a Tambour store across from here, at Shivtei Yisrael on the corner, you are going here through the buildings, leaving, straight you have a Tambour store, buy irons, or irons from the building across, from the building across, but that it will not be robbery, that it... we will arrange it that it will not be robbery, we will ask permission from the contractor. Everyone will buy a stick, will take a stick, will travel home, and will show the stick there. But a heavenly voice went out and said, everyone will read the heavenly voice, a heavenly voice went out and said: "No, this is dearer than everything" (see the words of the Midrash Tanchuma in the note at the beginning of the lesson).

Because the Midrash Tanchuma says that already all the men divorced the women and like that they returned to the women, in the merit of the mirrors of the women, and in this merit the people of Israel stood at Mount Sinai and received the Torah. And today is the 7th of Adar, today we receive the Torah anew.