להיות בכתר של מלך מלכי המלכים - כיצד ואיך || התשובה הגדולה והגבוהה ביותר

That the Rabbi delivered in 5772, before Rosh Hashanah, the King's palace. We stand on Rosh Hashanah to crown a King who has no house, a King who still has no crown. What shall we do so that by next year we can do everything, all that is in our power, so that He will have a house and also a crown? A house is the Holy Temple, but a crown—what is this crown? We have never heard that there is a commandment from the Torah to arise and make a crown for the Holy One, blessed be He. What is written in the Torah, "And they shall make Me a sanctuary, and I will dwell among them," is a commandment that applies for all generations. This is how the Rambam rules. It is not written anywhere, this commandment to make a crown for the King. Here we see that a crown for the King is not a commandment one can be coerced into. This is already the inner essence of the heart of the people of Israel. It is essentially the commandment of Tefillin, the Tefillin of the Holy One, blessed be He, that the blessed Name puts on, for the souls of Israel to be adorned with. The crown of the King is the thing that is highest; it is actually in the highest place possible. What is more exalted than being in the King's crown? So what must one do for this? A person must want to be in that crown; that it should be his entire desire. The question is, who truly wants this? How do we reach a state where we want this?

We were never taught that one should want such a thing. What does it mean?

What is the purpose? This is the essence of repentance. That a person comes to the King and says to Him, "King, I am Yours." "That's it, I am not moving from You, I have attached myself to You and I do not want anything."

And truly, from here on out, I am not moving. "I do only what You say." And a stage beyond that, where he says to Him, "I am so nullified to You that You should take me, do with me what You want, whatever You want, wherever You place me, wherever You want; nothing else interests me." When one reaches a level of such self-nullification, then it is possible, and the King takes him.

And this is a pearl so pure and precious. From such a pure heart, the true light of the souls of Israel that is within him is revealed, and all the dross is removed from that pearl. Then the King takes him and puts him wherever He wants; He truly puts him in the crown upon His head. But until today, no one at all wants this or thinks about it. We must thank the Holy One, blessed be He, that we merited to hear the Torah of the Rabbi. Today we are in a state of criticism, where people hear that the Rabbi is proclaimed as such a great man, so they come to examine things. The truth is that if a person goes and uses his intellect to examine, he will never reach it. We have a criterion in Torah wisdom; it is a Torah scholar who is connected to the Torah. It is not just intellectual people—one who thinks that because he sat by a Gemara he is already a genius and has Torah wisdom—that is not correct. Torah wisdom is wisdom that is connected to the heart of the Torah and, one does not need to speak much. Take a great Torah scholar who studied Torah for its own sake and dedicated himself to the honor of the blessed Name, and let him hear this lesson of the King's palace. Nothing more than that, let him understand for himself. He will understand, he will not... There are no words. His heart to hear this, and his fear to reach such a level, such a desire for God, such truth of Torah, that it is only the Divine Presence speaking from within that could say such a thing. That is it, this is something that there is nothing to add to. What is the practical lesson for us? It is very worthwhile to hear this lesson before Rosh Hashanah. This is a lesson that—it is truly a path of guarantee for the coming year when a person hears this knowledge and feeds upon it. After all,

what is the attribute of judgment? The attribute of judgment is all for the Torah. It comes like a shout at a person who does not understand. He is doing foolish things, he is destroying.

He is ruining, he is sabotaging, so he should simply stop and pause. But if a person already acts on his own to stop, he begins to understand even if he hasn't done anything yet. But usually, we deal with repentance that is of the heart: regretting, feeling sorry, but the Rabbi teaches us that repentance is in the mind more than in the heart. In the heart, we certainly want to; is there any Jew who would want to sin, God forbid? We are always dealing with the heart, not dealing with the mind. True repentance is in the mind, to understand that one must find the right direction for serving God, and this is exactly what the Rabbi's lessons are important for. Through the Rabbi's lessons, one understands that there is a change in the mind here; when a person accepts this knowledge, he connects to it. There is no greater true repentance than this; one does not need to specifically seek out the feeling of closeness to God and all that. Therefore, when a person hears this lesson well before Rosh Hashanah, he gains double: first of all, he truly crowns the Holy One, blessed be He, he receives true knowledge—what is it, what is a pure person? Who knows nothing of this world except for the Holy One, blessed be He, who has a complete and perfect fear of God, a complete and perfect love of God, who walked in true innocence and studied Torah for the sake of Heaven? How does he see the world? A person who has not received a perspective from anything in the world, nothing in the world has influenced him, he does not see—he does not see any reality except the Holy One, blessed be He, how does he—

how does he see Rosh Hashanah? It is worth more than a thousand books of ethics to hear such a lesson, and then, behold, we have received true knowledge to understand. Secondly, we gain through it the acceptance of a Rabbi, that a person comes to the Holy One, blessed be He, on Rosh Hashanah and says: Master of the Universe, I have a Rabbi who will set me straight, that's it! As long as he has a Rabbi to set him straight, then he is on the path of repentance; he is not in imaginary repentance, he is in true repentance.

This is all that brings a person sorrow; it is the matter of doubt. This doubt is truly what strikes a person. A person cannot form a true connection when there is doubt. So what does one do? One must take the point of innocence and hear the Torah somehow and connect to it from the heart. And that is it. Without any doubts, and then the person simply enters the superior path—the path of the Tree of Life, which is a path full of melodies, moments, joy, and sweetness, and a person will feel this, God willing. Therefore, in fact, it is very worthwhile for everyone to listen to this lesson once, twice, no—even once, but the main thing is to do it calmly, to be very well focused on this lesson and to understand. Also, whoever has already heard it, should hear it once more before Rosh Hashanah, to see what the approach is, what is the right mindset to stand before the Holy One, blessed be He, on Rosh Hashanah. And whoever knows the Rabbi’s lessons, the words speak for themselves that these are words spoken from a heart that lives these things. But even without that, we know that the Rabbi lives exactly the things he speaks about. The Rabbi has two diaries, one regarding what his duty is in his world. In the second diary, the matter of the Holy Temple. What must one do in the world in order to build a Holy Temple for God? This is the entire, the entire desire of self-sacrifice. These are all his thoughts from a knowledge of the entire Torah. And since this was his goal from the beginning, the Holy One, blessed be He, gave him the ability to learn so much Torah and to trade in so much Torah. We were told by a Jew that the Rabbi was in some shop of... he took the Rabbi to some place of special perfumes. Fire, ah, the speed of the Rabbi, how the Rabbi in seconds makes combinations o

And truly, from here on out, I am not moving.""I do only what You say." And a stage beyond that, where he says to Him , "I am so nullified to You that You should take me, do with me what You

want, whatever You want, wherever You place me, wherever You want; nothing else interests me." When one reaches a level of such self-nullification, then it is possible, and the King takes him.

And this is a pearl so pure and precious. From such a pure heart, the true light of the souls of Israel that is within him is revealed, and all the dross is removed from that pearl. Then the King takes him and puts him

wherever He wants; He truly puts him in the crown upon His head. But until today, no one at all wants this or thinks about it. We must thank the Holy One, blessed be He, that we merited to hear the Torah of the Rabbi. Today we

are in a state of criticism, where people hear that the Rabbi is proclaimed as such a great man, so they come to examine things. The truth is that if a person goes and uses his intellect to examine, he will never

reach it. We have a criterion in Torah wisdom; it is a Torah scholar who is connected to the Torah. It is not just intellectual people—one who thinks that because he sat by a Gemara he is already a genius and has Torah wisdom

—that is not correct. Torah wisdom is wisdom that is connected to the heart of the Torah and, one does not need to speak much. Take a great Torah scholar who studied Torah for its own sake and dedicated himself to the honor of the

blessed Name, and let him hear this lesson of the King's palace. Nothing more than that, let him understand for himself. He will understand, he will not...There are no words. His heart to hear this, and his fear to reach such a

level, such a desire for God, such truth of Torah, that it is only the Divine Presence speaking from within that could say such a thing. That is it , this is something that that there is nothing to add to. What is the

practical lesson for us? It is very worthwhile to hear this lesson before Rosh Hashanah. This is a lesson that— it is truly a path of guarantee for the coming year when a person hears this knowledge and feeds upon it. After all,

what is the attribute of judgment? The attribute of judgment is all for the Torah. It comes like a shout at a person who does not understand. He is doing foolish things, he is destroying.

He is ruining, he is sabotaging, so he should simply stop and pause. But if a person already acts on his own to stop, he begins to understand even if he hasn't done anything yet. But usually, we deal with repentance that is of the

heart: regretting, feeling sorry, but the Rabbi teaches us that repentance is in the mind more than in the heart. In the heart, we certainly want to; is there any Jew who would want to sin, God forbid? We are always dealing with

the heart, not dealing with the mind. True repentance is in the mind, to understand that one must find the right direction for serving God, and this is exactly what the Rabbi's lessons are important for. Through the Rabbi's lessons, one understands that there is

a change in the mind here; when a person accepts this knowledge, he connects to it. There is no greater true repentance than this; one does not need to specifically seek out the feeling of closeness to God and all

that. Therefore, when a person hears this lesson well before Rosh Hashanah, he gains double: first of all, he truly crowns the Holy One, blessed be He, he receives true knowledge—what is it, what is a pure person? Who knows

nothing of this world except for the Holy One, blessed be He, who has a complete and perfect fear of God, a complete and perfect love of God, who walked in true innocence and studied Torah for the sake of Heaven? How does

he see the world? A person who has not received a perspective from anything in the world, nothing in the world has influenced him, he does not see—he does not see any reality except the Holy One, blessed be He, how does he—

how does he see Rosh Hashanah? It is worth more than a thousand books of ethics to hear such a lesson, and then, behold, we have received true knowledge to understand. Secondly, we gain through it the acceptance of a Rabbi,

that a person comes to the Holy One, blessed be He, on Rosh Hashanah and says: Master of the Universe, I have a Rabbi who will set me straight, that's it! As long as he has a Rabbi to set

him straight, then he is on the path of repentance; he is not in imaginary repentance, he is in true repentance.

This is all that brings a person sorrow ; it is the matter of doubt. This doubt is truly what strikes a person. A person cannot form a true connection when there is doubt. So what does one do? One must take the point of

innocence and hear the Torah somehow and connect to it from the heart. And that is it. Without any doubts, and then the person simply enters the superior path—the path of the Tree of Life, which is a path full of melodies,

moments, joy, and sweetness, and a person will feel this, God willing. Therefore, in fact, it is very worthwhile for everyone to listen to this lesson once, twice, no—even once , but the main thing is to do it calmly

, to be very well focused on this lesson and to understand. Also, whoever has already heard it, should hear it once more before Rosh Hashanah, to see what the approach is, what is the right mindset to stand before the Holy One,

blessed be He, on Rosh Hashanah. And Whoever knows the Rabbi’s lessons, the words speak for themselves that these are words spoken from a heart that lives these things. But even without that, we know that the Rabbi lives exactly the things he speaks

about. The Rabbi has two diaries, one regarding what his duty is in his world . In the second diary, the matter of the Holy Temple. What must one do in the world in order to build a Holy Temple for God? This is the entire, the

entire desire of self-sacrifice. These are all his thoughts from a knowledge of the entire Torah. And since this was his goal from the beginning, the Holy One, blessed be He, gave him the ability to learn so much Torah and to

trade in so much Torah. We were told by a Jew that The Rabbi was in some shop of...he took the Rabbi to some place of special perfumes. Fire, Ah, the speed of the Rabbi, how the Rabbi in seconds

makes combinations of things—it is not simple. This, there is a person there who sells in the shop, he is one of the experts who understands perfume.

We have very specific perfumes, and the Rabbi took, and the Rabbi tries to combine between different types. What comes out of this? For this, a smell that allows you to draw closer to the Holy One, blessed be He. The Rabbi,

after all, does not enjoy sleeping or eating or those things; what is very important to him when drawing close to the Holy One, blessed be He, is the scent and the melody.

They were astonished to see the Rabbi's speed, that the Rabbi remembers exactly each one of the Hundreds of things he checked, and exactly everything that came out of it all—a drop here, a drop here, a drop here in this row,

that row, and how all the rows blend together and what comes out as the final conclusion. So one of them asked the Rabbi, he said to him: "Yes, okay, what, does a computer also have such a fast brain?" They did not believe how

These are gifts that the Holy One, blessed be He, gave them, and when the true goal is to live, to live for God for the sake of the Holy Temple, the purpose of the Holy One, blessed be He,

in the world, God. So what are we really doing to build a crown for the King? It depends on our desire, that a person should want, a person who comes to the Holy One, blessed be He, and says to Him: "Here I am, I am at Your

service, truly do with me whatever You want." The Rabbi once said: that Whoever wants the Holy One, blessed be He, to truly lead him, it is not here.

Because the Holy One, blessed be He, is so humble that He cannot override a person's will. The Holy One, blessed be He, respects the human being very, very much. If a person wants to walk in a straight path, then the Holy One,

blessed be He, walks after him on his straight path, and He also guards him, even when the Shechinah is in exile. To reach a state where the Holy One, blessed be He, truly leads you as He wishes, you must really, really, really

, really want only for Hashem to lead you exactly as He wants. No, it is not simple to reach that. That is exactly what we are missing: how do we build a crown for the Holy One, blessed be He?

When a person comes to the Holy One, blessed be He, and says: Master of the World, I am in Your hands, I want nothing, take me, and do whatever You wish. And then, if he is sincere, he receives the light, he has removed from

himself all other desires, all other thoughts, all kinds of foreign opinions , then the pearl within him shines, and one can place it like a crown upon his head. The Rabbi once said that every time you see a Gentile, you should

respect him and also find good points in him (a Jew is a given), but even in a Gentile. Because every Gentile even has the image of God and has a unique divine point in him that does not exist

in anything else in the world. Even in a Gentile—a Jew is a given, there is no comparison. A Jew has a pearl, literally from the King's crown, that is inside him, and there is nothing, nothing, nothing more precious than

this thing. So why, why are the pearls today scattered in all kinds of filthy, distant, and lost places? Because we have not yet merited to perform repentance. There is repentance, and there is complete repentance. That we return to the Holy One, blessed be He,

completely, and understand that there is something here that needs to change in our perception. A person approaches the Holy One, blessed be He, thinking that God is all-powerful, that God needs nothing, God does not need a house, He needs nothing at all. He

simply created us for our benefit, so He must give us the best, and even better, and the very best, and that is it—that is what God must do, just give to us, because He needs nothing, He is the greatest and He is the...And

this thing, it contradicts the entire foundation of the holy Torah. Hashem, it is true that in the Holy One, blessed be He, there is no change; that is why we study Kabbalah—to understand this point: how, what are the attributes of the Holy One, blessed

be He? What is, what is the Infinite? No perception or comprehension. But nevertheless, the attributes of the Holy One, blessed be He, there are attributes, and the Holy One, blessed be He, created them because His wisdom, blessed be He, decreed it so, and that

is the truth. That He who created us, He has, and He feels us, and He feels the sorrow and the joy in the closeness when we come toward Him with all our heart, how much we have from this joy

and true contentment, simply put. How to do that without any form of corporeality? That is the wisdom. So either do not think about these things in depth, or study Kabbalah in a fundamental way and understand where these things stand, but this is the

truth that. The Rabbi once said that King David would give words of encouragement to the Holy One, blessed be He. That no one wants the Holy One, blessed be He, that no one truly wants the Holy One, blessed be He, to have a

home; everyone is caught in the same concept that Hashem does not need a home at all, He needs nothing, He only needs to give to us, that's it—that is what He needs. So what are you doing in the world? So what is "pleasure" to

Hashem? What, what, what are you doing? True, they don't understand it, they can't repent either. What is the answer ? What, if you were righteous, what would you give Him? What do they understand about order? That is called

foolishness. Therefore, one must learn Torah for its own sake and receive through the service of sages all these secrets. In the past, they would receive through the service of sages, where a person sacrifices their soul to come to their rabbi, to nullify

themselves before him, and then he reveals these secrets to him, secrets that were passed man-to-man from Moses our Teacher at Mount Sinai. Today we have no way to receive them in the Torah of the Rav, which is Mekubalim (

Kabbalists) used to sit with the Rav before he was even married and would be astonished by the depth of his understanding of the teachings of Kabbalah. One person told me, from among our friends whom we have known for years, who was a seeker of Hashem.

We saw him seeking Hashem by other rabbis, many years before he even reached the Rav. What people who sacrificed their souls, wore out their feet to find the way of Hashem. He merited reaching the Rav about 20 years

ago; He took some page of a question in Kabbalah, that the Rav wrote, and showed it to someone who could be called one of the greatest of the great Mekubalim. He told me that when he saw it, he simply began to roar with shouts

: "Who wrote this page?" Whoever wrote this knows all the books of Kabbalah with a depth and understanding that cannot be explained. Who wrote this page? They had to act out, simply shout [unintelligible].

To Hakham Avraham Hai, he reached the Rav, he asked the Rav questions in Kabbalah. The Rav answered him. He would come to learn Kabbalah from the Rav. In the Rav's Torah, there is so much precision; you don't need to

over-analyze, to be pedantic in the way that people are pedantic because they study Gemara with Rashi and Tosafot.

There are people who study in the wrong way, being overly pedantic about it. You need to be wise, to analyze with wisdom, but everything is precise. The Torah of the Rav is of immense, very great depth. We need to know how to

receive it and to learn it correctly. There is one Jew who went through a very long journey. A very wise, genius Jew, but he went through many, many life crises. Today, he can already be called a Torah scholar. He became close

to my classes four years ago, and what is special about him is that he has innocence, despite being a genius. He takes every sentence of the Rav like a steel nail in his brain. That's it. He could teach classes to Admorim (Hasidic

leaders) today. He can talk for 10 hours without stopping. You, you will be amazed by him, by the depths, and all of this is only from the Rav's classes. He takes every sentence of the Rabbi, cements it in his mind as 100%

true, and from this, new things are revealed to him and he connects one thing to another. The simplest things the Rabbi says, even in passing, is the truth—and that is how it should be when you have such a great Rabbi, who

truly knows the entire Torah and truly studies the Torah for its own sake, and is truly on the path from beginning to end, and the Holy One, blessed be He, is truly with him, the Shechinah dwells within him; so why not take his words

in such a way? All this will teach us how, in truth, we can humble our intellect and finally come to the Holy One, blessed be He. There is repentance ; there are two levels of repentance: there is a repentance where a person

comes to the Holy One, blessed be He, and says: I am with You, I will not move from You, I will not do what You do not want, I will only do what You want. And this, too, people do not

understand. A person repents for his sins: I did this, I regret it, I cannot do it anymore; I spoke gossip, I ask for forgiveness, I will not speak gossip again. That is also a very great thing, but it is not true repentance,

because repentance means that you bring yourself to the Holy One, blessed be He , and say: Master of the World, until today I was on my own, I ran away from You, You were here, I ran away from You

and went looking for other things, and today, even without actions of sin, that is the greatest sin—today I bring myself to You and I do not need to do anything, only what You want me to do, and what You do not want, I also

do not want. That’s it, what are you missing, if not the desire of the King?

For being close to the King and with the King includes everything, it includes the very essence of life, because from there all life emerges, and this is not just life in this world , but also life thereafter. When a

person understands this and from today simply knows that there is nothing to look for outside, you have nothing to look for in anything, the Holy One, blessed be He, is the source of everything, He created all the food and

all the pleasures, all the vanities, He has an infinite amount of all of it, so be with Him all the time. You don't— you reach a state where you nullify your own will, you have no will, nowhere else to go. You arrive and say:

Here, I have come to You, I will not move from You—this is one stage, but there is a higher stage of repentance where a person pleads with the Holy One , blessed be He: Master of the World, I

want You to place me in the place that You truly want. If You want to put me in a low place, then I am happy to be in a low place. If You want to put me in a place of persecution, then I am

happy to be in a place of persecution. And I will take a harp and praise You and I will play for You and I will sing to You even in the lowest, lowest, lowest place where You have put me.

That is what King David did. So the Holy One, blessed be He, could take King David and place him on His highest crown. This, we need to reach a state.

The Torah cannot write things...where? I don't understand what this is, this is already the inner essence of the Torah. This is the soul and the essence of the entire Torah, like the Malbim writes about traits that are not

written in the Torah. According to the Rambam, traits are indeed written in the Torah; it is written, "Walk in His ways." Specifically in it, the Rambam writes in the Laws of Character Traits, both the commandment to cleave to the

Sages and "walk in His ways," that a person must refine his character traits , and one is obligated to learn from the Sages by Rabbinic law. A person is obligated to study moral instruction every day. It is written in his

teachings, there is in the book a detailed blessing, Rabbi...how does a person do it? In part one, there is there A structured pattern, how a person recognizes his character traits according to the four elements: fire, wind, water, earth, everything, and he

knows himself and then he directs himself. It is written in the Rambam that the root is a Torah-level root, that a person must make his character traits resemble the Holy One, blessed be He. And the Sages commanded that a

person should always examine his traits and direct them to the middle path, and regarding pride and anger, not the middle path, but to the very last extreme: to be the most humble and not to be angry in any way in the world.

And that is Rabbinic; by Torah law, it is permitted to be angry, by Torah law you are allowed to be angry in a focused way about what one needs to be angry, you can be proud about what is

needed in a moderate way, that is okay. And this is the path that Abraham our forefather prepared for his children: the middle path, even in pride and anger, be in the middle, not this way and not that way, not a miser and not a

spendthrift, not sad and depressed and not overly happy, to be balanced in the correct way. And the Sages commanded man to sit every day and evaluate his traits, examine them, measure them, and direct them. But here, Is it perhaps

written here in the commandment of repentance? This is already called supreme repentance, that when a person ...when a person reaches this state, like the Rabbi said, it is necessary that he truly wants it, he will say it to the Holy One, blessed be He, truly,

truly: Master of the Universe, will the Holy One, blessed be He, take you to put you in a low place? Why would He put you in a place? Low, today explain it better: the fact that a person is in

a low place is not that Hashem put him there because of his sins, that he created angels of destruction that have accusations against him, so as a punishment he...we are talking about King David! King David did not sin,

King David is a servant of Hashem in perfection and he says: Master of the Universe, I don't want to be in a high place, I don't want to be the most genius and the most this and the most

and the most, that is not what I am looking for like Doeg the Edomite. I am looking for what You want, and if I, in order to complete Your will, need to be persecuted, need to be in a low place,

put me in a low place, and I truly want it. But the Holy One, blessed be He, says...how could the Holy One, who is so very merciful, how is it possible that He would take you and put you in a

low place? It cannot be, even in spirituality. Even in spirituality, what is called a place—not transgressions, God forbid —but a person has no mindset to pray, no mindset to study Torah.

Today, today, what is beautiful for a person is to have a desire for Torah and joy. And this, who said that this is what Hashem wants? It's good, it is, it is at the beginning of the path. You

should know that the Torah is the sweetest thing, and the sweetest thing is that we are talking here about the ultimate purpose. Perhaps if you are, if a person is in a place a bit without mindset, he will enter, he will merit

from there to lift up all the souls, to influence everyone; thanks to him, people will repent. What are we doing here today? Today here, as those who seek Hashem, what are we doing? By virtue of the fact that there are

seekers of Hashem here who throughout the year merited to seek the word of Hashem in the Rabbi's Torah, and gathered together, it gives power of choice to all of the people of Israel, so that they too will merit and truly

merit from this power, only from this power. And it is always like this, just as in the Sitra Achra where there is a gathering of evil to fight the Torah, to fight holiness—that gathering gives power to the truth, and Hashem

breaks them, confuses them, and causes them to fight one another. For us, on the contrary, may the Holy One, blessed be He, give us peace. And this peace, this bond, touches the roots of everyone and influences all of the

people of Israel. That is how it works. With the people of Israel. It was said by the Sages, this is by virtue of Yehoshua ben, who gave his heart to the word of the Sages, and then it reached

everyone. It is always like this, here too, everyone here is in the aspect of Yehoshua ben, influencing this upon all of the people of Israel. So that is how it works. King David said to the Holy One, blessed be He: Master of the

Universe, if this is truly what will bring Your kingdom, I am ready for everything. And if what will bring Your kingdom is that the Temple, that I should not be in this world, then...

then...then may I not be in the world as much as possible. He says the main thing is that the Temple should exist.

What they used to say, when an elder is in a place where the King could come upon them and curse them—how they deserve excommunication, they deserve death; it is both rebellion against the kingdom, which deserves death, and also

shaming a Torah scholar, which deserves excommunication. King David says...he says in prayer, in the place where he prays, he cries out: Hashem, look how they shame me, look how they pursue me, and I—they are doing everything for the sake of Your Torah and Your

ultimate purpose, and look, where I am and how much persecution there is. He doesn't say it like that; he rejoices in it. They say, I also heard words that perhaps their curses will actually come true, perhaps they are righteous;

if only, if he leaves the world and the Temple will exist. Well, so where?

Where have you seen such a servant of Hashem? That is King David. King David wanted this more than anything; the Holy One, blessed be He, said to him: " Fine, I will place it in the places I truly desire, and then you will bring

it to the world." This is called His mercy, which the Holy One, blessed be He, has extended for all generations.

The Holy One, blessed be He, can take you, and place you in a place...the highest place. That is repentance. So this is the inner core of repentance; you do not just return to God, you...

you return up to the crown of God; you are...you are truly in the highest place. The Torah of God, all of it is correct, in the honor of the Torah.

What we have seen all year, anyone who has watched the Rabbi a little, his behavior, what it is...what is the application of Torah, to see such virtues that do not...do not exist anywhere else in the world, what is the

nobility, what is it, how the Rabbi takes things. First of all, there is no flesh and blood here fighting, there is nothing here. Yes, one must act with wisdom, with understanding and knowledge, not to be a fool, God forbid

, but the first thought is God, what God wants. First of all, to think about what God wants from us. The Holy One, blessed be He, does everything; there is no reality other than God, everything is God, that is it.

Therefore, I must think about what God wants from me, what God wants right now . That is how the Rabbi learned from his enemies and pursuers to change and move forward in what one must accomplish in his own personal service

of God. We have seen it many times; it is impossible to explain, but afterwards, also not to be left with just, "I am impressed," and that is it.

The path of God is that we must preserve the way of the holy Torah; we must act correctly with intellect and understanding—how to know to escape what needs to be escaped, and how to act to preserve the way—but all with

mercy, all with grace, and with such joy, peace, and serenity of mind that there is nothing like it in the world.

Only this, only the things we have spoken of now. Perhaps a person wants nothing, he truly wants what God wants.

Even though he has the greatest aspirations in the world, it is according to how God wants, not forcing the Holy One, blessed be He, only God —to walk in integrity before God. If God knows what we are, we do not

understand anything, and this too must be for the sake of Heaven. To such an extent, there is a story that is written, written in the Rokeach, they tell of King David that he dug the foundations of the Holy Temple, he dug

the pits of the altar where we pour water and wine upon the altar; this must reach the foundations of the Earth . The Rokeach says: 15 kilometers, 15 miles! What does it mean to drill like that? Today it is not a reality; today,

drilling is maximum—maximum two kilometers, there is no, there is nothing more than that. The machines burn at a depth of 400 meters due to the heat. One must bring cooling machines and all sorts of materials; how much can one really drill? King

David drilled, he succeeded—15 kilometers, 15 miles into the heart of the Earth, and then he reached the abyss, and then the abyss began to rise and flood the whole world. King David understood that the world was about to

be destroyed. That is it. King David wonders what to do: Is it permitted to write the Ineffable Name on shards and command the abyss to stop or not? He asked until he was told to place the shard, and by doing so, the waters

truly stopped. King David asked the Holy One, blessed be He: Why did this happen to him? King David was in fear that now, because of him, the world would be destroyed; that is it, the waters, if he isn't there for a moment,

if he doesn't manage to do what needs to be done, to find the right advice– that is it, the world is destroyed. So he considered the world: That's it, there is nothing, he killed everyone, he wants bloodshed, everything. What,

why did Hashem cause him this sorrow? The Rokeach mentions this question and the answer. It is not clearly written, what is there not to understand? It is written: We don't have to understand what the intention is, but it is

possible to interpret the words of the Rokeach as perhaps the intention is this: The Holy One, blessed be He, said to King David: You are now engaged in the highest thing in the world, the beginning, the beginning, the

foundations, these are the foundations of the Holy Temple. Even the Second Temple, and the Third, used those same foundations of King David, just with those same lines. The third also has the same lines that he drew. Do you

think you are building something? You are now building the Holy Temple, you merited it, no one else merited it, not even Abraham our father, or Isaac, you, you are the only one who merits doing this. With all your humility, if there

is a small point where you are doing something here–then it won't succeed. When you want to do something for Me, no, I, the Shechinah, cannot dwell in a place that has the slightest scent of pride. Do you really want Me to do it?

You need such self-nullification. That you, you who obligates the world, you are not, what, what will bring the eternity of the world? The Third Holy Temple, which will connect the world to eternity, from there comes eternity.

You are now dealing with eternity, you want eternity, you must reach a state where you are not doing it. No, you are doing it, it is just Hashem doing it without any other thought. What is the level called "for the sake of Heaven"

that is needed? It is a state where the Almighty tells King David: you are indeed acting, but you are not acting.

You are indeed thinking and studying the Torah. Not like a foolish person who said: "Why do I need to study Torah if I am connected to the Holy One, blessed be He, then that's enough." So Hashem makes it simple, simply this is

our way of understanding. We study the Torah of Hashem and think about what Hashem wants us to do only through the Torah. Despite all this, there is the work of the heart, that Hashem is the one who teaches you the Torah and opens

your eyes and does everything, He–not you. That is it, with Hashem's help we have finished, we have nothing more to say. Well, may it be His will that we convey these things correctly, that we merit to bring satisfaction to the Holy

One, blessed be He. There are two stages in repentance: true repentance is not just about sins; true repentance is to say: Master of the World, I have committed the greatest sin in the world by living for myself, not coming to You

, not being with You, not wanting to be with You, and not meriting to be Yours.

From today, I want to understand that without You, I have nothing to look for , nothing at all. If I am with You, then I will have all the good in the world; if I am with You, then I will

have the true understanding of the Torah, everything. If I do not divert my mind from You and I always seek what You want...I do need to eat, to drink, to sleep when You tell me I need to— to use some wisdom to understand this

correctly, not doing it foolishly but wisely, all while remaining with You. That is it, studying the Torah, looking into the Torah to see what You want from me. I am with You, that is it, I return, I have brought myself to You.

This is called repentance—I bring myself to You and I am with You, that is it, it is over, I live with this. "I have set"(Shiviti), now I am not afraid to think of You. A person is unable to

think "I have set the Lord before me"( Shiviti Hashem), and that is why they are not focused during the Amidah prayer. And that is why their sleep is not sweet and pleasant. There is a state where a person sleeps, and their

entire sleep is a very great devotion to God. A person who, while awake, is constantly thinking "I have set the Lord before me," and is happy to nullify themselves before the Holy One, blessed be He. They are not afraid of

God, rather, they enjoy this nullification. Then their sleep is a higher level of nullification. They can feel such pleasantness in sleep, which even slightly holds the bitterness at bay. And from there, they reach a state where their soul ascends to the

Heavenly Yeshiva, and they receive secrets. But first of all, after a person has done the "Shiviti"—this simple "Lord before me"—that is the first stage of repentance. The second stage of repentance is a much higher repentance, where a person truly says:

Master of the World, take me. I am ready; my entire essence in the world is only to reveal the Kingdom of Heaven in the world. Here I am truly, put me wherever You want, not necessarily in the highest place or without

transgressions, God forbid. But no, Rebbe Nachman of Breslov said that he reached the lowest places in the world, not through transgression, but because he prayed to God; God put him in a place of depression, in darkness, where he felt like the greatest sinner in the

world, And even from there, he loved God, and thus he drew for them the possibility to repent. This is the intention, not, God forbid, to commit any sin on the part of the place. What does a person seek from God? One should

seek the pleasantness of God, the closeness of God, and the revelation of God, certainly, but not necessarily all the time. If there is a certain direction, a person must go there. Now, if a person is sent to fight in cities

of darkness and impurity, what will he feel? Queen Esther, who entered the house of Ahasuerus; Moses our teacher, who entered the house of Pharaoh; Joseph the Righteous, who entered the place of Pharaoh—they felt sorrow and depression. The wicked enjoy this

impurity because they connect to it and draw from it; but when a righteous person reaches such a place, he feels darkness and pain, a sorrow that permeates the world. He feels crushed by God; he cannot stand it, for that is

not his vitality—he is used to receiving his vitality from holiness. And nevertheless, Joseph the Righteous, Queen Esther, and Moses our teacher all entered those places. Now, if a person is sent: "Go there, or fight the Satan, " a person who even approaches those

places already feels all the depression and all the darkness—not because of sin, but he feels it—so one must not approach such places. But if a person —Moses our teacher sends Joshua: "Go fight Amalek," sometimes there is a war

that God desires. So the real war here is the person's feelings: what does he feel? Is he? Does he forget God because he suddenly feels feelings of heresy?

He doesn't feel God at all; it's the opposite. He feels a concealment, as if the concealment is so strong, so dominant, and where does he begin? This itself is the war in thought: to be so strong in the oneness of God that a

person is completely nullified before Him. Then he can also reach a state where he doesn't look at his own perspective; he is nothing at all, he already lives the reality that God created him from nothing. But he must

understand well...there are many preparations until God takes a person like Joseph the Righteous and brings him to such places, but that is the intention. King David also went through such things. King David teaches every Jew that wherever God puts you, rejoice

there in one thing. The Rabbi once said on Rosh Hashanah...One of the things the Rabbi said is that a person should say to the Holy One, blessed be He: " Master of the Universe, if You are satisfied that I serve You this way,

without enlightenment, without desire, without joy, without concentration, then I am satisfied." That is it. If this is how You want it, that is it.

And I come to Rosh Hashanah and I come to pray; there is no desire, no calmness, it is okay, this is what God wants. I am also happy, that is it.

What is the connection? To God. What? You feel you hear in this. If you are not focused, then it is a mistake, and that is why we need the Rabbi's Torah. The Rabbi gives us a path to God that is truly the absolute

truth. We have merited to learn Torah from our teachers, each with what they merited, and it is the truth. A person must have gratitude to each of his teachers. All these righteous rabbis, God-fearing, seeking God—every path is a path of truth, but one must reach

the place where one truly believes the truth. For this reason, yes, he who follows the Torah of...He said about himself that...He was attached to the Torah of one of our greatest rabbis until age 14 or 15; he reached a rabbi

else, and he saw that he had never actually started serving God at all. Well, with God's help, we manage to move forward. What do we learn from this? We learn that a person who wants the Holy One, blessed be He, to be

proud and happy with him—the best way to bring God pleasure—is to be happy in the place where God has put you.

That's it. This is what qualified us, the last generation, to reach a state where we are not only building a house for the Holy One, blessed be He, we are also building Him a crown, with God's help. That a person—the Rabbi once

said that the only reason the Redemption is delayed is for one thing: there was never a generation where each person didn't want to be something else ; everyone always wanted to be someone, not where God put him, not where God is

. That is why the Redemption hasn't come. The reason: We need to be very happy with where God has placed us and to take everything with the right mindset, with God's help, and understand what repentance is and see

how King David lived. We see today, too , in serving the wise, we are privileged to see many things: what it means to take everything with a settled mind, what it means to understand that the Holy One, blessed be He, leads the

world. These are things that take a long time, a lot of work, a lot of contemplation of God, slowly, slowly, and of course, only with prayer. I pray to be privileged to understand them correctly, to fulfill them correctly,

in the love of God. The main thing, the sign, is joy. Joy, not just the joy of the simple-minded—though that is also good, the joy of simple people is also good, it is better to be happy than the

opposite. But we are talking about true joy, the joy that a person is whole where God has put him, after he is at peace in his heart and with the right mindset. Now, now bring it out, let us

bless and play for God in his spirit before Avshalom his son, now, do it now . King David—the Holy One, blessed be He, chose King David to be king. King David lives and endures; yes, in the time to come there will be the kingdom

of King David because he was privileged to reveal the way of God. God did not choose, God did not really choose King David, He chose the people of Israel, and King David can teach the people of Israel the right way so that every Jew

can reach what King David reached. That's it, and we need to learn, learn the right way, and we will be privileged, with God's help. That's it, finished. Does anyone have anything else to add?

It is written that King David does speak about his kindness to his enemies , he said that this is not That a person should not be self-nullifying in a stupid way, that " I don't exist," so they should kill him

, that this is what God wants, and he is depressed, doesn't want to commit suicide or be crazy. That is why there is Torah; you need to know how to combine the two things. Even a person we are comforted by, he needs to be

wise on how to keep the Torah, as it is his lifeblood. The Holy One, blessed be He, commanded us to listen. On one hand , he is indeed struggling against the enemies who come to erase the Torah, and on the other hand, he accepts it in

the correct way with joy before Hashem. Right, it's this combination of taking both sides and working with them—that is exactly the great sense of serving Hashem. Therefore, one must know that it is only through the Torah that one

can find this. One needs to know when Hashem wants a rebel against the monarchy to live or die, and when not?

These are questions. Sometimes Hashem does want it, and sometimes He does not . King David faced this question. Saul is pursuing him, so is he allowed to rise up and kill him? What does Hashem want? That was exactly the doubt he had

. He had no issue regarding what Hashem truly wants—yes or no—but those were all his considerations. The greatest suffering of the righteous ones is this very thing: this doubt, what exactly does Hashem want? This is the most difficult suffering. They do

this from within the Torah and that is how they engage in Torah, like a judge who is now dealing with a dispute between two people for three or four hours at least, if not two or three weeks; all the nonsense they fought

about and cursed and did, he grinds through it to know who owes money to whom, and all of this is what upholds the Torah in the world. The whole world learns that he is judging, if he studies it as the Torah of Hashem, what

does the Torah say? In such a state, he brings the Torah down to its place; he reveals the light of the Torah even to the lowest places. In the end, he rules according to Halakha. It is the same

thing, a person who judges is truly thinking from within the Torah, what is the will of Hashem here? What is the will of Hashem? And all these doubts and all of this, it is a piece of Torah and he takes the light of the Torah and

brings it exactly to the place where he is. It is said that King David was supposedly happy that he would die so that the Holy Temple would be built.

What motivation could a person have for such self-sacrifice? I mean, I can understand that a person is willing to give something so that someone else will build for him, but to completely nullify oneself? Why? What would motivate a person to do such a thing?

On the face of it, King David certainly did not want to die; he wanted to live and he did everything he could. He was an individual who studied Torah, he negotiated with the angel of death, because he wanted to live. He knew what

his life was; it was a life of action. He nullified himself before Hashem in true honesty: Master of the World, what is truly best for You? What is truly Your real will? If this is Your real will, then I accept it; reveal to me

what You want. Usually, Hashem wants one to live, but he reached such a state. He says this also regarding his offspring: may one be known, and may the others go in the way of the world.

Heaven forbid, if Heaven forbid I sadden You, if there is something not good in me, may it be invalidated in my seed. The Midrash says it also mentions his seed, once David was in great danger, and there he was left with no

idea how to pray, I won't go into detail. He nullified himself before Hashem, certainly he wanted to live and he understood that Hashem surely wants him to live. He was so pure before Hashem that he could ask Hashem: Hashem

, tell me what the truth is, if this is really what needs to be and if this is the will. But this is not, this is not for every person's level, certainly, certainly not. Anyone who does this just like that before reaching such

levels is simply madness, complete madness. But when a person clings to the knowledge of Torah, then he walks the right path and he knows every thing and its place. The Rabbi does not reveal Torah just to reveal, but to

clarify things that are correct. Correct. He would say these things clearly.