Words of Rabbi Nachman - article 4 - money lots of money

4

Now, in these times, it is very, very difficult for a kosher person to have money, because it is necessary for him to have a very great descent Heaven forbid until he attains money. And even after the descent Heaven forbid from His devotion blessed He, still not everyone attains money. Because even the wicked and the frivolous (of the world), not everyone that teens money, however, a truly kosher person, it is extremely remote that he should have wealth.

Because know, that from the day the Temple was destroyed the wealth fell to the depths of the klipos (husks, exterior evil forces), in the aspect of: "and she fell wondrously {pla-im} (Lamentations 1:9)," 'pla-im' {wondrously} - are the letters 'alaphim' - thousands. That is, that the (monetary) thousands of wealth fell wondrously, that is, a great and wondrous descent. Therefore, it is ineluctable that he should have Heaven forbid a very great descent before coming to wealth[1], that is, thousands in cash, and it is still uncertain as explained above[2]. However, a truly[3] kosher person - it is extremely difficult for him to have wealth, and even though there are also found tzadikim and kosher people that have money[4], however, it is very, very onerous and difficult. And also, the wealth that the tzadikim have, it damages them, in their devotion[5]. Also, in reality, even though they have a little wealth, however, even still they do not have great wealth ready at their disposal as do the frivolous (of the world), who have thousands and tens of thousands of adumim (-a valuable gold coin) cash. Because now it is extremely difficult and onerous kosher people to have wealth as stated above.

And like they say in the name of my grandfather Rabbi Nachman[6] o.b.m., who said[7] on what our Sages o.b.m said (Shabbos 63a), "Length of days is on/with its (the Torah's) right (Proverbs 3:16)," and our Sages o.b.m. said, "Length of days there is, wealth and honor there isn't?" And they said: "All the more so (there is) wealth and honor!" And Rabbi Nachman (the grandfather of Rabbainu) o.b.m. said, that it is just an "all the more so," that is, that certainly it is an a fortiori and an 'all the more so' that they will have wealth and honor, however not explicitly[8]. Because even still they do not have ready at their disposal many thousands of adumim (-valuable golden coins), as explained above.

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[1] Also when the Israelites came to Israel, some of the houses they conquered would be smitten with leprosy, the Zohar (Tazreya 50a) says that this was because the locals would verbally commit their possessions and work to idolatry in complete contradistinction to the very same holy practice that the Israelites had when building the Temple, that they would verbally consecrate everything. Thus the impurity of the leprosy is literally the aspect of the fallen holiness of the Temple. And thus, when the house with leprosy would be demolished, as commanded by the Torah, the Israelites would find the treasures the former inhabitants had hidden there.

[2] In the beginning of this article Rabbainu spoke of these times, yet when he came to give an explanation he based it upon the destruction of the Temple which was almost two thousand years ago. Perhaps the reader was meant to understand on his own that in these times we are suffering more than ever from the destruction of the temple.

There is a different way of understanding this, base on what the Ramchal revealed in Daas Tevunos, that HY has two ways of conducting the world. One is the way of reward and punishment, that righteous conduct is rewarded, and wicked conduct punished. If the world would only be run with this scheme there would not be free choice, because it would be so blatantly obvious and compelling to do what is right and abstain from anything else, like not jumping into a fire. The second way is that of the Unity of HY. In this scheme HY manifests His absolute unity, and does so by allowing for the development and galvanization of all the possible forces which have the illusion that they are outside of Gd, and He allows them to run their course and grow to their utmost, even as they can give the appearance that they are a stronger and more opposing force G-d forbid, and then HY will show how all this illusion of bad is in reality part of the goodness and unity of G-d, revealing the perfection of G-d’s oneness. The Ramchal writes that according to this scheme, specifically the righteous would be visited by all evils of the world, whereas the wicked would enjoy all that is good, and a person would really want to choose to suffer all the evils, knowing that they would be turned around to infinite eternal goodness when HY will reveal how it is all just One. This being almost the complete opposite of the first way, where the righteous is dealt just good, and the wicked dealt just bad. Hashem intertwines these two systems in a way that not even a prophet can figure out (see Klalim Rishonim 34. This is the paradigm of the Raisha Diloa Isyaada which was discussed in the notes to article 3, see there). Furthermore the Ramchal writes that in the end of the exile Hashem resorts more to the latter scheme, because there is a need then to bring a “tikkun klali” (throughout his works the Ramchal uses this term, which today is synonymous with Breslov and the ten Psalms Rabbainu selected) – a general comprehensive rectification to the whole world, and this is best done by the way of Unity, taking the greatest obscurity and reverting it to the greatest revelation which will bring the world to perfection, see there. Thus we see from the Ramchal that specifically at the end of exile Hashem will be favoring the conduct that withholds wealth from the righteous.

Perhaps the need to favor the way of Unity at the end of the exile is only because of the absence of the Temple, because with the presence of the Temple there are much less harsh ways of manifesting the absolute unity of G-d. Thus ultimately the reason why it is hard for the righteous to have wealth is because of the destruction of the Temple, which calls into play the need for much more conduct by the way of Unity, which is what Rabbainu says makes it altogether uncertain a person will attain wealth, and particularly in our times it is unlikely because since there is no Temple and we are at the end of the exile, there is the need to invoke the tikkun haklali as explained above.

[3] The inference here by “truly” is that someone who doesn’t have such a falling from holiness.

[4] In Likutay Moharan, Torah-teaching 200, Rabbainu addresses the fact that the tzadikim (-probably referring to the Chasidic masters) of the time were wealthy, and revealed that this is because in their previous lives they fulfilled the Torah in poverty, and the Mishna says, whoever keeps the Torah in poverty, in the end they will keep it with wealth, see there. It is possible that is what Rabbainu means here, “but it is very, very onerous and difficult,” because the whole scheme of reincarnation is known and termed as extremely difficult.

In our times it seems that there are kosher people who have vast wealth, this might already be evidence of the imminent rebuilding of the holy Temple (Also see the Mishna, Kaylim 1:6-9, there are ten holiness, the Land of Israel is holier than the other lands etc. etc., from here and other places we see that the holiness of the Land of Israel is the beginning of the holiness of the Temple, and being that there is thank G-d such a huge resurgence of Breslov today in Israel and Jerusalem, this itself is an aspect of the Temple being pulled out of its wondrous fall).

[5] See The Life of Our Leader Rabbi Nachman, articles 499-500 where Rabbainu spoke of the practice of many tzadikim of not keeping any money from one day to the next, and he praised highly this practice for simple folk (-even still he recommended otherwise, see there article 501), but he said that for the true Tzadik it is more virtuous and harder for him to hold on to money, as we see that our forefathers retained great wealth.

[6] Rabbi Nachman of Horedenka was one of the leading disciples of the holy Baal Shem Tov, his son, Rabbi Simcha married Faygeh, the daughter of Adel, the daughter of the Baal Shem Tov. These were the parents of Rabbi Nachman of Breslov. Thus, Rabbainu’s mother was a granddaughter of the Baal Shem Tov, and his father was the son of Rabbi Nachman of Horedenka. Rabbi Nachman of Horedenka visited the Holy Land for the third time in 524 (1764) and passed away there a year later, and he is buried in the old cemetery of Tiberias with other great Chasidic leaders. When Rabbainu made his pilgrimage to the Holy Land he was by his grandfather’s holy tomb.

[7] Brought down in Toldos Yaakov Yosef, Portion of Chukas.

[8] Toldos Yaakov Yosef words it this way, that from the power of the “all the more so” they will have the means to live well just like the wealthy, but they will not have all the extra wealth, see there (note also, that the Torah forbids a King to amass and retain wealth for show, just what is needed).

Na Nach Nachma Nachman MayUman

Wealth

HH

A person might have a lot of money, but it may be to his detriment, as the verse says (Koheles 5:12) יש עושר שמור לבעליו לרעתו. However if a person is owed money by HY, then his money is sitting by HY, and then there is not question that he is truly a very wealthy man, because if his money is being held for him by HY it most certainly is for his utter benefit.

How does one put HY in his debt. The verse says מלוה ה' חונן דל, when one is gracious to the poor and destitute he is lending to HY.

May we all be truly wealthy.

Na Nach Nachma Nachman MayUman 

Corruption and Greed

HH

Recently a catholic got in touch with me via one of my videos on youtube, and he told me that he is thinking of converting to Orthodox Judaism and we exchanged a few words. Then last night he wrote something that immediately brought a huge grin to my face and had me laughing at loud (I would write lol, but that word lost all of its meaning already, lol), but at the same time I realized that for most people on the outside it was in fact a very serious issue, so I responded in kind:

Our New Friend:

Thank you my friend, blessings! Is is true that Na Nachs view all other Jews as corrupted by greed of money and power? I've read so and wondered if it is true and if so why?

Response:

HH Judaism has tremendous depth, and with time and learning you will understand to take everything in context. Even though we do revel in making dramatic statements, it is only to get our points across. The reality is that every Jew even the most execrable sinner, Heaven save us, is extremely precious and full of good deeds. However at a certain stage where they are expected to surmount and rise to the task of the Jew to uphold the real truth elements of self interest hold them back. E.g. you can have a Rosh Yeshiva - a Dean of a Torah College - who managed to learn vast amounts of Torah and exemplified in tremendous self improvement, good deeds, and helping others etc., but when he was faced with choosing to dedicate more time and to focus his attention on what is most important - which is a very very big test (--this I add on here in the blog - for by doing so he greatly risks losing everything, his entire standing in the community, meaning that he can lose all chances of even earning a living or raising a family in the community etc.) - he did not rise to the challenge and shirked it clinging to the regular mediocrity which itself is no small achievement. Here the Nanach cry foul, and proclaim corruption, greed, power etc. - those are what kept him from making it all the way.

There is of course a great deal more to be said on this matter, but that will have to suffice for now.

Na Nach Nachma Nachman MayUman!

Honest Money

HH

Our Sages revealed that our father Jacob didn't want to retain any of the vast wealth that he gained outside of the Land of Israel, and he gave it all to his brother Esau in return for his share in the Maaras Hamachpaila (double cave of burial).

From this we can learn how much we should despise and detest ill gained money, even with the slightest dishonesty, Gf. Because the Land of Israel is the aspect of Emess - truth and honesty, as it says that Hashem's countenance is there, and we know in the Kabala and the holy books of Rabbainu, that this attribute of Hashem's countenance is the attribute of Emess, thus we know that real truth and honesty can only be achieved and maintained in Israel (-Rabbainu does say in Likutay Moharan 61 that any Jewish settlement anywhere in the world begins to take on the holiness of Israel, but obviously it isn't the same thing). Thus all transaction outside of Israel, no matter how honest they are, they involve some faulty imagination - not everything is completely clear and there are misconceptions inherent in some or all of the aspects of the deal, and therefore Jacob whose main attribute is Emes, as it says in Scriptures, didn't want that money.

Na Nach Nachma Nachman MeUman!

Na Nach on the Torah Portion of Shimoas - all the original teachings of Rabbi Nachman of Breslov and his disciples

BOOK of SHIMOAS – שמות – Names - Exodus

SHIMOAS – שמות – Names - Exodus

1:1 וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה וגומר: And these are the names of the Children of Israel whom are coming to Egypt etc..

At the beginning of the subject of the exile there is mention of the names of the Children of Israel to make it clear that our essential endurance in exile is through these tzadikim

Likutay Halachos, Laws of Blessing of Thanksgiving 6:57

וְזֶה וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה אֶת יַעֲקֹב וְכוּ', שֶׁכְּשֶׁהִתְחִיל לְסַפֵּר גָּלוּת מִצְרַיִם וּגְאֻלָּתָם הִתְחִיל מִשְּׁמוֹת בְּנֵי יִשְׂרָאֵל שֶׁבָּאִים לְשָׁם, לְהוֹרוֹת שֶׁכָּל עִקַּר קִיּוּמָם בַּגָּלוּת וּגְאֻלָּתָם מִשָּׁם, הַכֹּל הָיָה בְּכֹחַ שְׁמוֹת בְּנֵי יִשְׂרָאֵל שֶׁהֵם רְאוּבֵן שִׁמְעוֹן וְלֵוִי וְכוּ', שֶׁכָּל שְׁמוֹתָם נִקְרְאוּ עַל שֵׁם שִׂמְחַת יִשְׂרָאֵל שֶׁעַל-יְדֵי זֶה מְבָרְרִין מֵהֵיכְלֵי הַתְּמוּרוֹת עַד שֶׁמַּשִּיגִין אוֹר הָאֵין סוֹף וְכוּ' שֶׁזֶּה עִקַּר תַּכְלִית הַגְּאֻלָּה לָדַעַת וּלְהַכִּיר אוֹתוֹ יִתְבָּרַךְ כְּמוֹ שֶׁכָּתוּב וִידַעְתֶּם כִּי אֲנִי ה' הַמּוֹצִיא אֶתְכֶם וְכוּ'. כִּי בִּשְׁבִיל זֶה הִקְדִּים ה' יִתְבָּרַךְ שֶׁיֵּרְדוּ יַעֲקֹב וּבָנָיו הַצַּדִּיקִים בְּעַצְמָן מִצְרַיְמָה, כִּי עַל-יְדֵי קְדֻשָּׁתָם הָעֲצוּמָה שֶׁהָיָה מִטָּה שְׁלֵמָה שֶׁהֵם גִּלּוּ אֱלֹקוּתוֹ בָּעוֹלָם שֶׁזֶּהוּ עִקַּר הַשִּמְחָה וְהַחִיּוּת כַּנַּ"ל, עַל-יְדֵי זֶה הָיָה לָהֶם כֹּחַ לִסְבֹּל מְרִירוּת הַגָּלוּת וְלִבְלִי לְהִשְׁתַּקֵּעַ שָׁם. כִּי עִקַּר מְרִירוּת הַגָּלוּת הוּא הָעַצְבוּת כַּנַּ"ל וְכָל מַה שֶּׁמַּכְבִּידִין הַגָּלוּת מִתְגַּבֵּר הָעַצְבוּת יוֹתֵר, וְכֵן כָּל מַה שֶּׁמִּתְגַּבֵּר הָעַצְבוּת שֶׁהוּא גָּלוּת הַשְּׁכִינָה מִתְגַּבֵּר גָּלוּת וְהָעַבְדוּת הַגַּשְׁמִי יוֹתֵר, וְאִם כֵּן מֵאַיִן יָבוֹא עֶזְרֵנוּ, אַךְ כָּל הַקִּיּוּם בַּגָּלוּת וְהַתִּקְוָה לָצֵאת מִשָּׁם הוּא עַל-יְדֵי הַצַּדִּיקִים יַעֲקֹב וּבָנָיו שֶׁיָּרְדוּ מִצְרַיְמָה שֶׁהֵם שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַנִּזְכָּרִים לְעֵיל, שֶׁבְּכֹחָם הַגָּדוֹל יְכוֹלִים לְהַמְשִׁיךְ אֱלֹקוּתוֹ יִתְבָּרַךְ וּלְהַחֲיוֹת וּלְשַׂמֵּחַ נַפְשׁוֹת כָּל יִשְׂרָאֵל בְּכֹחָם וַעֲצוֹתָם הָעֲמֻקּוֹת שֶׁעַל-יְדֵי זֶה מַעֲלִין הַמַּלְכוּת בְּכָל פַּעַם עַד שֶׁזּוֹכִין לְכָל הַנַּ"ל שֶׁזֶּהוּ עִקַּר בְּחִינַת הַגְּאֻלָּה בְּחִינַת כִּי בְשִׂמְחָה תֵצֵאוּ וְכוּ' כַּנַּ"ל. וְזֶהוּ וְיוֹסֵף הָיָה בְמִצְרָיִם, כִּי עִקַּר הַקִּיּוּם וְהַתִּקְוָה הִוא עַל-יְדֵי בְּחִינַת יוֹסֵף הַצַּדִּיק שֶׁהוּא בְּחִינַת אִישׁ אֲשֶׁר רוּחַ בּוֹ שֶׁיּוֹדֵעַ בְּכָל פַּעַם לְנַשֵּׁב עַל לֵב בְּנֵי יִשְׂרָאֵל וּלְנַפֵּחַ הָעַפְרוּרִית שֶׁהוּא בְּחִינַת עַצְבוּת מִלִּבָּם וּלְהַלְהִיב לִבָּם לַה' יִתְבָּרַךְ בְּהַדְרָגָה וּבְמִדָּה וְכוּ', כִּי הוּא יוֹדֵעַ לַהֲפֹךְ כָּל הַיָּגוֹן וַאֲנָחָה לְשָׂשׂוֹן וְשִׂמְחָה וְכוּ' כַּנַּ"ל. וְזֶה וַיְהִי כָּל יֹצְאֵי יֶרֶךְ יַעֲקֹב שִׁבְעִים נָפֶשׁ, בְּחִינַת שִׁבְעִים פָּנִים לַתּוֹרָה שֶׁהֵם שִׁבְעִים אַנְפִּין נְהוֹרִין שֶׁזֶּה בְּחִינַת שִׂמְחָה בְּחִינַת מְבַקְשֵׁי פָנֶיךָ יַעֲקֹב וְכוּ'. (כְּמוֹ שֶׁמְּבֹאָר בְּהַתּוֹרָה "צִוִּיתָ צֶדֶק" עַיֵּן שָׁם). וְזֶה וְיוֹסֵף הָיָה בְמִצְרָיִם, כִּי הָעִקָּר עַל-יְדֵי וְיוֹסֵף הָיָה בְמִצְרָיִם שֶׁהִקְדִּים ה' יִתְבָּרַךְ רְפוּאָה לַמַּכָּה לִשְׁלֹחַ מִקֹּדֶם אֶת יוֹסֵף לְמִצְרַיִם וְנִמְכַּר לְעֶבֶד שֶׁהוּא בְּחִינַת מְרִירַת הָעַצְבוּת שֶׁהוּא בְּחִינַת עַבְדוּת וְכוּ', וְעָמַד בַּנִּסָּיוֹן וְהִתְחַזֵּק גַּם שָׁם בְּשִׂמְחָה כְּמוֹ שֶׁכָּתוּב וַיְהִי יוֹסֵף אִישׁ מַצְלִיחַ כְּמוֹ שֶׁמְּבֹאָר בַּמִּדְרָשׁ הַנַּ"ל שֶׁהָיָה מְפַזֵּז וּמְרַקֵּד. כִּי בִּמְרִירַת הַגָּלוּת כְּשֶׁמִּתְגַּבֵּר הָעַצְבוּת בְּיוֹתֵר זֶהוּ עִקַּר הָעֵצָה לַעֲשׂוֹת מִלֵּי דִּשְׁטוּתָא כְּדֵי לְשַׂמֵּחַ אֶת נַפְשׁוֹ בִּמְרִירוּת כָּזֶה:

Temporary google translate

And that those names Israel came into Egypt, Jacob, etc., Scshthil tell the Egyptian exile and Galtm started the names of the children of Israel who come there to instruct all futile existence in exile and Galtm away, everything would force the names of the children of Israel that they Reuben, Simeon and Levi, etc., all deaths were named joy of Israel that by Mbrrin tankers changes to Smsigin infinite light, etc. it moved to purpose gala to know and recognize him blessed as it is written, and you shall know that I am the Lord brought you out sheet. That for it ahead of the Almighty fell Jacob and his righteous themselves Egypt, that by dedicating them to the petition which was down a whole they discover Alkoto the world that this is futile joy and vitality as above, by this they had the power to suffering the bitterness of exile and never to settle there. That barren bitterness exile is sadness ditto everything Smcbidin exile overcomes sadness more, and all that reinforces the sadness is to discover the Divine Presence Increased exile and slavery material more, and if so, where can we helped, but the whole of existence in exile and hope to leave it by the righteous Jacob and his sons descended into Egypt they the names of the children of Israel referred to above, lead to the largest can continue Alkoto blessed to revive and delight people all of Israel as hot and profundity that by Atzotm we must monarchy at a time until all this will Szocin moved examining Gala examining that gladly go out, etc. See above. And that Joseph was in Egypt that barren existence and the hope is by examining Joseph that he was examining a man whose spirit it knows whenever blow to the heart of the children of Israel, and the volume gritty it is examining the sadness from their hearts and inspire their hearts to God Almighty gradually infinitely etc., because he knows that on the contrary all sorrow and sigh for joy and happiness, etc. The same. and it came to pass any Arranging special hip Jacob were seventy souls, examining seventy faces to the Torah are seventy scale Nhorin it is examining happy examining asylum face Jacob etc. (like Beer Bhtorh "thou hast commanded justice" Ein there). and it and Joseph was in Egypt that barren by and Joseph was in Egypt ahead of the Almighty Medicine Mecca send promotes Joseph to Egypt and sold render it examining Avatar sadness which is examining slavery etc., and was trying and was up there, too, gladly as it is written, and Joseph was a successful man like Beer midrash above "for he was dancing and dancing. The bitterness of exile when sadness overcomes most This is futile to Mali Dstota advice to cheer the soul bitterly like this:

וּכְמוֹ שֶׁכָּתוּב בְּדָוִד שֶׁהָיָה מְשַׁנֶּה טַעֲמוֹ לִפְנֵי אֲבִימֶלֶךְ שֶׁהָיָה שָׁם בְּסַכָּנָה גְּדוֹלָה בְּגָלוּת גָּדוֹל וְעַל-כֵּן עָשָׂה שָׁם מַעֲשֵׂה שְׁטוּת וַיְתָו עַל דַּלְתוֹת הַשַּׁעַר וַיֹּרֶד רִירוֹ עַל זְקָנוֹ וְכוּ'. וְעַל-כֵּן עִקַּר קִיּוּמָם בְּמִצְרַיִם וִיצִיאָתָם מִשָּׁם הָיְתָה עַל-יְדֵי וְיוֹסֵף הָיָה בְמִצְרָיִם, שֶׁהִקְדִּים לִשְׁלֹחַ אֶת יוֹסֵף הַצַּדִּיק לְשָׁם וְכַנַּ"ל. וְזֶה וַיְמָרֲרוּ אֶת חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה בְּחֹמֶר וּבִלְבֵנִים וְכוּ', כִּי עִקַּר מְרִירַת הַגָּלוּת הוּא בְּחִינַת עַבְדוּת שֶׁנִּמְשָׁךְ מִזֻּהֲמַת הַנָּחָשׁ מִבְּחִינַת בְּעִצָּבוֹן תֹּאכֲלֶנָּה, בְּחִינַת הִתְגַּבְּרוּת הָעַצְבוּת כַּנַּ"ל, שֶׁהוּא בְּחִינַת טִיט הַיָּוֵן שֶׁעַל זֶה צָעַק דָּוִד טָבַעְתִּי בִּיוֵן מְצוּלָה וְאֵין מָעֳמָד וְכוּ' הַצִּלֵינִי מִטִּיט וְאַל אֶטְבָּעָה וְכוּ'. וְזֶה שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ בַּעֲבֹדָה קָשָׁה, בְּקֻשְׁיָא. בְּחֹמֶר, בְּחֻמְרָא דִּשְׁמַעְתְּתָא. וּבִלְבֵנִים, בְּלִבּוּן הִלְכְתָא, כִּי זֶה עִקַּר מְרִירַת הַגָּלוּת שֶׁמְּבַלְבֵּל הַשִּמְחָה בּוֹ יִתְבָּרַךְ שֶׁהוּא בְּחִינַת אֱמוּנָה הַקְּדוֹשָׁה אַנְפִּין נְהוֹרִין כַּנַּ"ל עַל-יְדֵי הַקֻּשְׁיוֹת וְהַבִּלְבּוּלִים וְכוּ' שֶׁזֶּהוּ בְּחִינַת חֻמְרָא דִּשְׁמַעְתְּתָא וְלִבּוּן דְּהִלְכְתָא, כִּי עִקַּר בְּחִינַת אֲסוּקָא שְׁמַעְתְּתָא אַלִּבָּא דְּהִלְכְתָא הוּא לְבָרֵר וּלְלַבֵּן עֵצוֹת אֲמִתִּיּוֹת לַעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ לָצֵאת מִזֻּהֲמָא דְּהַאי עָלְמָא שְׁפֵלָה וּלְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ כִּי לֹא הַמִּדְרָשׁ הוּא הָעִקָּר אֶלָּא הַמַּעֲשֶׂה. וּבִשְׁבִיל זֶה עִקַּר הַהִתְקָרְבוּת לְתַלְמִידֵי חֲכָמִים וּלְצַדִּיקִים אֲמִתִּיִּים כְּדֵי שֶׁהֵם יוֹרוּ לָנוּ אֶת הַדֶּרֶךְ אֲשֶׁר נֵלֵךְ בָּהּ וְאֶת הַמַּעֲשֶׂה אֲשֶׁר נַעֲשֶׂה בְּכָל עֵת בְּאֹפֶן שֶׁיִּזְכֶּה כָּל אֶחָד לָצֵאת מִמַּה שֶּׁצָּרִיךְ לָצֵאת וּלְהִתְקָרֵב וְלָשׁוּב לַה' יִתְבָּרַךְ. אֲבָל הַסִּטְרָא אָחֳרָא בְּחִינַת מְרִירַת הַגָּלוּת שֶׁהִיא הָעַצְבוּת מִתְגַּבֵּר כָּל כָּךְ וּמְמָרֵר אֶת חַיֵּי יִשְׂרָאֵל בְּקֻשְׁיוֹת וּבִלְבּוּלֵי הָאֱמוּנָה וּבְבִלְבּוּלֵי עֵצוֹת עַד שֶׁאֵינָם יוֹדְעִים לְלַבֵּן הַהֲלָכָה וְהַדֶּרֶךְ וְהַהִלּוּךְ לָשׁוּב לַה' יִתְבָּרַךְ. וְזֶה וּבְכָל עֲבֹדָה בַּשָּדֶה שֶׁהוּא תַּאֲוַת מָמוֹן וְטִרְדַּת הַפַּרְנָסָה שֶׁמֻּכְרָחִין לָצֵאת מֵאֹהֶל תּוֹרָה לָצֵאת מִבֵּית הַמִּדְרָשׁ אֶל הַשָּדֶה לַעֲסֹק בְּפַרְנָסָה, עַד שֶׁמַּטְרִידוֹ בְּכָל עֲבוֹדָה בַּשָּדֶה וּמְסִיתוֹ וּמַדִּיחוֹ מִלִּקְבֹעַ עִתִּים לַתּוֹרָה עַל כָּל פָּנִים. וְזֶה אֵת כָּל עֲבֹדָתָם אֲשֶׁר עָבְדוּ בָהֶם בְּפָרֶךְ, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּפֶה רַךְ שֶׁבַּתְּחִלָּה נִכְנַס עִמּוֹ הַבַּעַל דָּבָר וְהַסִּטְרָא אָחֳרָא בְּפֶה רַךְ וּמִתְלַבֵּשׁ בְּמִצְווֹת. וְאוֹמֵר לוֹ הֲלֹא אִי אֶפְשָׁר לֵישֵׁב בְּבֵית הַמִּדְרָשׁ כָּל יוֹם וְהַהֶכְרֵחַ לָצֵאת אֶל הַשָּדֶה לַעֲסֹק בִּמְלָאכָה וּמַשָּא וּמַתָּן, וְכִי אַתָּה רוֹצֶה לָמוּת אוֹ לִהְיוֹת עָנִי וּמְקַבֵּל וְכוּ', עַד שֶׁמַּשְׁלִיכוֹ בְּתוֹךְ עֹמֶק טִיט הַיָּוֵן שֶׁהוּא אַנְפִּין חֲשׁוֹכִין מְרִירַת הָעַצְבוּת שֶׁל הַמָּמוֹן בְּחִינַת בְּעִצָּבוֹן תֹּאכֲלֶנָּה, עַד שֶׁאֲפִלּוּ כְּשֶׁמַּרְוִיחַ מָמוֹן אֵינוֹ מַסְפִּיק לוֹ כָּל יָמָיו כִּי מִשְׁתּוֹקֵק בְּכָל פַּעַם יוֹתֵר, וְכָל מַה שֶּׁמַּרְבֶּה נְכָסִים מַרְבֶּה דְּאָגָה, כִּי מְסִיתוֹ לִבְנוֹת פִּתֹם וְרַעְמְסֵס שֶׁהֵם בִּנְיָנִים גְּדוֹלִים וּגְבוֹהִים שֶׁבּוֹנִים לְעַצְמָם כְּמוֹ שֶׁכָּתוּב הַבֹּנִים חֳרָבוֹת לָמוֹ וּכְתִיב קִרְבָּם בָּתֵּימוֹ לְעוֹלָם וְכוּ':

Temporary google translate

And as David had written a year before Abimelech taste great danger there was a large exile and therefore did something stupid name and his home on the doors of the gate and dropped arbitrarily beard and so on. Therefore futile existence in Egypt and they left off was by and Joseph was in Egypt ahead to launch the Joseph there and the same. And that and made their lives bitter worked hard clay and bricks etc., that moved Avatar exile is examining slavery lasted polluting Snake terms of neuron eat, examining overcoming sadness as above, which is examining the clay Hyun this annular David shouted intelligence husks and no status etc. Celina mud and drown etc. And it is written in the holy Zohar worked hard, Bksia. Khmer, Hamra Dsmatta. And whites, Pup the queen, because it moved Avatar exile confuses joy to the Creator, which is the aspect of faith Holy Countenance Nhorin as above by hardness and confusions etc. It is the examination of Hamra Dsmatta and Levon Dhlcta that moved examining Asoka Smatta ALBA Dhlcta is to clarify advice, real ones serving the Creator blessed leave Mzhma Dhai Alma lowland and get closer to him that no study is futile, but action. and for this fruitless rapprochement scholars and righteous true to that euro us the way that we choose it and the act which is done whenever noticeably win each exit than enough to go out and get close and return her God. but Satan examining Avatar exile is sadness overcome that and make the lives of Israel's hardness and confusion of faith and confusion tips to not know Laban theory and the way and our way of return to God Almighty. and that every working field he Mortgages money and harassing income Smcrhin leave Mahal turn exit from the study to the field of business livelihood, to disturbing any field work and incited jokes Mlkba sometimes Torah anyway. and it all you've worked that worked them hard, and demanded that our rabbis of blessed memory mouth soft starters came with her husband something and Satan mouth soft and dresses commandments. and tell him non impossible to settle in the study hall every day and the need to go out into the field of business work and negotiation, and that you want to die or be poor and receive etc., to the dumps in the valley clay because he scale Hsocin Avatar sadness of money examining neuron eat until dark when earning money is not enough for him all his life that craves more at a time, and what a lot of assets often worry that incited build coal and Ramses are large buildings and high build themselves as boys Swords written spelling Krebs negotiations and world themes etc:

1:8 וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרָיִם וגומר: And a new king arose over Egypt etc..

The exiles function as a challenge to knock a person down into depression through the bad, the opposite of the good points they have

Likutay Halachos, Laws of Eruv for boundaries 6:18

וְכָל הַגָּלֻיּוֹת, מִצְרַיִם וְכֵן כָּל הַגָּלֻיּוֹת שֶׁמְּכֻנִּים בְּשֵׁם מִצְרַיִם, כְּמוֹ שֶׁמְּבֹאָר בְּמָקוֹם אַחֵר ), כֻּלָּם הֵם בִּבְחִינָה זֹאת. מַה שֶּׁהַסִּטְרָא אָחֳרָא מִתְגַּבֶּרֶת לְהַעֲלִים אֶת הַטּוֹב שֶׁבְּכָל אֶחָד מִיִּשְׂרָאֵל עַל-יְדֵי הָרַע הַחוֹפֶה עָלָיו וּלְהַגְבִּיר עָלָיו מָרָה שְׁחוֹרָה וְעַצְבוּת כְּדֵי לְלָכְדוֹ בְּרִשְׁתָּם חַס וְשָׁלוֹם, עַל-יְדֵי זֶה, כַּמְבֹאָר סִימָן כד) בְּהַתּוֹרָה "אֶמְצָעִיתָא דְּעָלְמָא", שֶׁעִקַּר גָּלוּת הַשְּׁכִינָה הִיא כְּשֶׁהָעַצְבוּת מִתְגַּבֶּרֶת עַל יִשְׂרָאֵל וְכוּ', עַיֵּן שָׁם. וְעִקַּר הַגְּאֻלָּה הִיא כְּשֶׁה' יִתְבָּרַךְ מִתְעוֹרֵר בְּרַחֲמָיו וְנוֹתֵן בְּלֵב הַצַּדִּיק הָאֱמֶת שֶׁיִּסְתַּכֵּל רַק עַל הַטּוֹב שֶׁבְּיִשְׂרָאֵל וְיִשְׁתַּדֵּל בְּתִקּוּנָם לְהַחֲזִירָם לַה' יִתְבָּרַךְ עַל-יְדֵי זֶה וְכַנַּ"ל. וְזֶה בְּחִינַת כָּל פָּרָשַׁת שְׁמוֹת שֶׁמְּדַבֵּר מִתֹּקֶף גָּלוּת מִצְרַיִם וּמִגְּאֻלָּתָם עַל-יְדֵי מֹשֶׁה. וְהַכֹּל הוּא בִּבְחִינָה הַנַּ"ל. וְזֶה בְּחִינַת וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרַיִם אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף. יוֹסֵף הוּא בְּחִינַת כָּל הַנְּקֻדּוֹת טוֹבוֹת שֶׁיֵּשׁ בְּכָל אֶחָד מִיִּשְׂרָאֵל שֶׁכֻּלָּם נִמְשָׁכִין מֵהַצַּדִּיק בְּחִינַת יוֹסֵף, שֶׁהוּא נְקֻדָּה הַכְּלָלִית שֶׁמִּמֶּנּוּ נִמְשָׁכִין כָּל הַנְּקֻדּוֹת טוֹבוֹת שֶׁבְּכָל אֶחָד, כְּמוֹ שֶׁמְּבֹאָר בְּמָקוֹם אַחֵר ) וּבְכָל יְמֵי הַגָּלֻיּוֹת, שֶׁכֻּלָּם מְכֻנִּים בְּשֵׁם מִצְרַיִם, בְּכָל פַּעַם הוּא בְּחִינַת וַיָּקָם מֶלֶךְ חָדָשׁ וְכוּ', כִּי בְּכָל פַּעַם יִצְרוֹ שֶׁל אָדָם מִתְגַּבֵּר עָלָיו מֵחָדָשׁ וְהוּא נִקְרָא מֶלֶךְ, בְּחִינַת מֶלֶךְ זָקֵן וּכְסִיל. וּמִמֶּנּוּ נִמְשָׁכִין כָּל הַהִתְנַגְּדוּת וְהַמְּנִיעוֹת שֶׁל הַמּוֹנְעִים וְהַחוֹלְקִים הָעוֹמְדִים בְּכָל פַּעַם, כִּי לֹא אֶחָד בִּלְבַד עוֹמֵד עָלֵינוּ לְכַלּוֹתֵנוּ חַס וְשָׁלוֹם, אֶלָּא שֶׁבְּכָל דּוֹר וָדוֹר וּבְכָל פַּעַם עוֹמְדִים עָלֵינוּ בִּבְחִינַת וַיָּקָם מֶלֶךְ חָדָשׁ. חַד אָמַר, חָדָשׁ מַמָּשׁ. וְחַד אָמַר, שֶׁנִּתְחַדְּשׁוּ גְּזֵרוֹתָיו. וּשְׁנֵיהֶם אֱמֶת. שֶׁעוֹמְדִים בְּכָל פַּעַם חוֹלְקִים וּמוֹנְעִים חֲדָשִׁים מַמָּשׁ וְגַם נִתְחַדְּשִׁין גְּזֵרוֹתָיו, שֶׁבְּכָל פַּעַם גּוֹזְרִים וְאוֹמְרִים דִּבּוּרִים רָעִים חֲדָשִׁים, שֶׁהֵם כְּנֶגֶד הָאֱמֶת שֶׁרוֹצִים לִמְנֹעַ וּלְהַפִּיל אֶת הָאָדָם עַל-יְדֵי זֶה מִתּוֹרָה וּתְפִלָּה וְכוּ'. וְזֶהוּ 'אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף', עָשָׂה אֶת עַצְמוֹ כְּלֹא יָדַע. שֶׁעוֹשִׂים אֶת עַצְמָם כְּאִלּוּ לֹא יָדְעוּ כְּלָל אֶת מַעֲלוֹת הַצַּדִּיק בְּחִינַת יוֹסֵף, שֶׁהוּא כְּלַל הַטּוֹב שֶׁהִכְנִיס כָּל כָּךְ טוֹב בְּיִשְׂרָאֵל וְהֵם רוֹצִים לְהִתְגַּבֵּר לְבִלְבּוּלִים חֲדָשִׁים לְהַפִּיל אֶת כָּל אֶחָד חַס וְשָׁלוֹם, לְהִסְתַּכֵּל רַק עַל הָרַע לֹא עַל הַטּוֹב מַה שֶּׁבֶּאֱמֶת צְרִיכִין לְהֵפֶךְ כַּנַּ"ל. וְזֶהוּ, "וַיַּעֲבִידוּ מִצְרַיִם אֶת בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ". שֶׁהַסִּטְרָא אָחֳרָא, בְּחִינַת מִצְרַיִם, מַעֲבִידִים בִּכְבֵדוּת גָּדוֹל מְאֹד עַל-יְדֵי רִבּוּי הַמָּרָה שְׁחוֹרָה וְהָעַצְבוּת. וְזֶהוּ בְּחִינַת בַּעֲבוֹדָה קָשָׁה, בְּקֻשְׁיָא בְּחֹמֶר הִלְכְתָא וְכוּ', כְּמוֹ שֶׁאִיתָא בַּזֹּהַר הַקָּדוֹשׁ. כִּי הַכֹּל מֵחֲמַת הַמָּרָה שְׁחוֹרָה, שֶׁעַל-יְדֵי זֶה אֵין יְכוֹלִין לֹא לִלְמֹד וְלֹא לְהִתְפַּלֵּל וְכָל מַה שֶּׁרוֹצִין לַעֲשׂוֹת אֵיזֶה דָּבָר שֶׁבִּקְדֻשָּׁה קָשֶׁה וְכָבֵד וְחָמוּר עָלָיו מְאֹד, כִּי הֵם מְמָרְרִים אֶת הַחִיּוּת מַמָּשׁ, כַּאֲשֶׁר יוֹדֵעַ כָּל אֶחָד בְּנַפְשׁוֹ. וְזֶהוּ, "וַיֹּאמֶר מֶלֶךְ מִצְרַיִם לַמְיַלְּדוֹת הָעִבְרִיּוֹת אֲשֶׁר שֵׁם הָאַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה". מְיַלְּדוֹת הָעִבְרִיּוֹת זֶה בְּחִינַת צַדִּיקֵי הַדּוֹר שֶׁעוֹסְקִים לְהוֹלִיד בְּיִשְׂרָאֵל תּוֹלָדוֹת קְדוֹשׁוֹת, שֶׁהֵם תּוֹרָה וּמַעֲשִׂים טוֹבִים, כִּי עִקַּר תּוֹלְדוֹתֵיהֶן שֶׁל צַדִּיקִים הוּא מַעֲשִׂים טוֹבִים, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה. וְזֶהוּ, אֲשֶׁר שֵׁם אַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שִׁפְרָה, שֶׁמְּשַׁפֶּרֶת הַוָּלָד. פּוּעָה, שֶׁפּוֹעָה וּמְדַבֶּרֶת וְהוֹגָה לַוָּלָד כְּדֶרֶךְ הַנָּשִׁים הַמְפַיְּסוֹת תִּינוֹק הַבּוֹכֶה, הַיְנוּ בְּחִינָה הַנַּ"ל. מַה שֶּׁהַצַּדִּיקִים מְחַזְּקִים אֶת יִשְׂרָאֵל עַל-יְדֵי הַדְּרָכִים הַקְּדוֹשִׁים הַנַּ"ל וּמְשַׁפְּרִין אוֹתָם עַל-יְדֵי שֶׁמּוֹצְאִין בָּהֶם גַּם עַתָּה נְקֻדּוֹת טוֹבוֹת, שֶׁזֶּהוּ בְּחִינַת הִנָּךְ יָפָה רַעְיָתִי. וּכְמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י שָׁם. וְזֶהוּ בְּחִינַת שִׁפְרָה, שֶׁמְּשַׁפֶּרֶת אֶת הַוָּלָד כַּנַּ"ל. וְזֶהוּ בְּחִינַת פּוּעָה, שֶׁפּוֹעָה וְהוֹגָה וּמְדַבֶּרֶת לַוָּלָד כְּדֶרֶךְ שֶׁמְּפַיְּסִין תִּינוֹק וְכוּ', כִּי כֵן הוּא מַמָּשׁ עִסְקֵי הַצַּדִּיקִים עִם יִשְׂרָאֵל שֶׁפּוֹעִין וְהוֹגִין וּמְדַבְּרִין עִמָּהֶן וְשׁוֹרְקִין וּמְצַפְצְפִין וּמְרַמְּזִין אֲלֵיהֶם לְחַזְּקָם לְעוֹרְרָם וּלְהַגְבִּיהָם וְלַהֲרִימָם מִכָּל מִינֵי נְפִילוֹת וִירִידוֹת וְהַשְׁלָכוֹת שֶׁלָּהֶם שֶׁיִּזָּרְזוּ בְּכָל יוֹם וּבְכָל עֵת לְהִתְעוֹרֵר מֵחָדָשׁ בַּעֲבוֹדַת ה' בְּכָל מַה שֶּׁיּוּכְלוּ לַחֲטֹף. וְהוּא מַמָּשׁ כְּדֶרֶךְ שֶׁמְּפַיְּסִין תִּינוֹק הַבּוֹכֶה, שֶׁזֶּהוּ בְּחִינַת פּוּעָה כַּנַּ"ל. וְהַדְּבָרִים מוּבָנִים לְכָל אֶחָד לְמִי שֶׁיּוֹדֵעַ רַחֲמָנוּת הַצַּדִּיקֵי אֱמֶת עָלֵינוּ אֲשֶׁר עַל יָדָם ה' יִתְבָּרַךְ מְחַזֵּק וּמְנַחֵם אוֹתָנוּ בִּבְחִינַת כְּאִישׁ אֲשֶׁר אִמּוֹ תְּנַחֲמֶנּוּ כֵּן אָנֹכִי אֲנַחֶמְכֶם וְכוּ'. וּפַרְעֹה הָרָשָׁע, שֶׁהוּא הַסִּטְרָא אָחֳרָא, הוּא הַהֵפֶךְ מִכָּל זֶה שֶׁרוֹצֶה רַק לְהַגְבִּיר הָרַע חַס וְשָׁלוֹם, כַּנַּ"ל. וְעַל-כֵּן אָמַר לַמְיַלְּדוֹת הָעִבְרִיּוֹת אֲשֶׁר שֵׁם וְכוּ', שֶׁגּוֹזֵר עֲלֵיהֶם לַעֲשׂוֹת בְּהֵפֶךְ מִזֶּה חַס וְשָׁלוֹם, וְזֶהוּ, "אִם בֵּן הוּא וַהֲמִיתֶּן אֹתוֹ אִם בַּת הִוא וָחָיָה". כִּי בֵּן הוּא בְּחִינַת יִשּׁוּב הַדַּעַת, סִטְרָא דִּדְכוּרָא שֶׁמִּשָּׁם כָּל הַטּוֹב וְהוּא רוֹצֶה לְהָמִית וּלְהַשְׁפִּיל הַטּוֹב בְּחִינַת בֵּן וּלְהַחֲיוֹת סִטְרָא דְּנוּקְבָא, שֶׁמִּשָּׁם עִקַּר אֲחִיזַת הָרַע וְהַדִּינִים, כִּי הוּא בְּחִינַת דַּעַת שֶׁאֵינוֹ מְיֻשָּׁב, בְּחִינַת עַצְבוּת וּמָרָה שְׁחוֹרָה שֶׁרוֹצֶה לְהַגְבִּיר הָרַע עַל הַטּוֹב, לְהַפִּיל עַצְבוּת וּמָרָה שְׁחוֹרָה עַל כָּל אֶחָד שֶׁלֹּא יִהְיֶה נִכָּר הַטּוֹב שֶׁבּוֹ וּלְהָמִית אוֹתוֹ עַל-יְדֵי זֶה חַס וְשָׁלוֹם, אַךְ הַמְיַלְּדוֹת לֹא שָׁמְעוּ אֵלָיו וְלֹא עָשׂוּ כִּדְבַר פַּרְעֹה, "וַתְּחַיֶןָ אֶת הַיְלָדִים", שֶׁעָסְקוּ רַק לְהַחֲיוֹת וּלְחַזֵּק אֶת הַיְלָדִים, שֶׁהֵם בְּנֵי הַנְּעוּרִים הָרוֹצִים לָגֶשֶׁת אֶל הַקֹּדֶשׁ, שֶׁצְּרִיכִין רַק לְהַחֲיוֹתָם וּלְחַזְּקָם בְּכָל מִינֵי חִיּוּת וְהִתְחַזְּקוּת עַל-פִּי הַדְּרָכִים הַנַּ"ל וְעַל-פִּי שְׁאָרֵי דְּרָכִים קְדוֹשִׁים שֶׁשָּׁמַעְנוּ מִמֶּנּוּ זִכְרוֹנוֹ לִבְרָכָה, שֶׁכָּל זֶה הוּא בְּחִינַת וַתְּחַיֶןָ אֶת הַיְלָדִים כַּנַּ"ל:

Temporary google translation

And all the undulations of Egypt and all exiles are known as Egypt (as it is written elsewhere) are all in this respect. What Satan grows best eliminate every Jew Alidi evil canopy it and increase it fast Eve and sadness, God forbid, to avoid capture hooked by it as explained (Article rents) halve Amtzaita Dalma whose exile of the Shechinah is with sadness overcoming Israel etc. See there . And most of redemption is as the name Ibtrc wake mercy and gives the heart righteous truth is watching only the best in Israel and will attempt their amendment be returned to God by it and the same. And that examining each case the names of the validity exile in Egypt and their deliverance by Moses. And everything was lit a above. This is the aspect arose a new king over Egypt, who knew not Joseph Joseph is examining all the good points that each Israeli everyone Nmscin righteous examining Joseph is a general point of Nmscin all good points each (as it is written elsewhere) and all the days of undulations of which are named Egypt . Whenever he examining new king arose etc. That whenever a person overcomes created him again and he called King examination of old and foolish king and from Nmscin all opposition and hindrances that prevent the sharing at any time. That no one is going to destroy us, God forbid, but every generation and every time stand us a new king arose one said the new right and the other said reinstated decrees. And both are true. Stand Whenever laws and prevent new right and Nthdsim decrees that every time you cut, saying talk bad new they migrated really want to prevent and bring down the man by this Torah and prayer, etc., and this is who did not know Joseph made himself as knowledge. make themselves were unable to include the cost of the righteous examination of Joseph that he did good putting all well in Israel and they want overcome confusions new shoot down all of Gd forbid look K. evil is not the best of what really Carichen contrary ditto and that and he applies Egypt the children of Israel slaved Other Side examination of Egypt employers snorting very large by promoting the conversion Shroh and sadness. This is an examination of hard work with a question of extermination Hilcta etc. as it is written in the holy Zohar. that all due melancholic that by no Icolin not study and pray and everything Srotzin do something holy hard and heavy and serious about really. that they embitter the animals just as know each soul

Shifru and Poo-uh are the aspect of the tzadikim of the generation who strengthen Israel with their good points

 and that, and said, king of Egypt, the Hebrew midwives whose first name Puah Shifra where scarlet fever. Childhood Hebrew examination of a prig deal to have Israel history of the sacred they Torah and good deeds that most of the history of the righteous is good deeds as they told the Sages.

This is AR where a Shifra where scarlet fever, which is subordinated and said Sages Spree improves newborn Puah Puah and talking and contemplating innate way women soothing a crying baby. We were examining the above. What righteous strengthen Atisral by holy ways above and Msfrin them by country of ancestry them even better now that it was examining the points you are beautiful my beloved, and as Rashi there. This is an examination of a cow that enhances the newborn Cnl. This is an examination of Pua planing and thinker and talking innate way Smfiisin baby, etc. that also is really a business righteous with Shirel Sfoain and vagina, and our words with them and Burkin and Mtzftzfin and Mrmzin to strengthen them refloated and Lhgbihm and pick them up from all sorts of falls and falls and the consequences of their expedite any day and at any time to reawaken the service of God. whatever they can snatch ., and is actually a way Smfiisin baby crying that it was examining Pua above. And what each one built for those who know the truth righteous pity on us which they blessed God strengthens and comforts us a man whose mother comforted Yes vertical Anhmcm etc. And he repaid evil Satan is the exact opposite of this. Wants only increase the evil, God forbid, ditto. Therefore said midwives Hebrew that name etc. condemning them to do the opposite, God forbid. And this is if Ben is Mittanni that if a girl is a beast that Ben is examining equanimity sitra Ddcora from where all the best and he wants to kill and humiliate the best examination of the age. And to revive sitra Dnokba it was mainly from the grip of evil and laws that the examination of the opinion is not settled by examining the sadness and melancholy wants to boost evil for good topple sadness and bitter Shroh for everyone who will be apparent good in and put him to death by it, God forbid, but the midwives did not hear him and did as Pharaoh and Thiin the children engaged only to revive and strengthen the children are teenagers who want access to the Holy One must only revive them and Sachs all kinds of animals and Htkhzkot according to the above ways, and according to Shari holy ways we heard from him late. It is the examination of each and Thiin the children ditto.

6:19

וְעִקַּר הַגְּאֻלָּה הִיא עַל-יְדֵי זֶה, עַל-יְדֵי שֶׁנִּתְעוֹרְרוּ רַחֲמָיו יִתְבָּרַךְ לְהִסְתַּכֵּל רַק עַל הַטּוֹב, בִּבְחִינַת רָאֹה רָאִיתִי אֶת עֳנִי עַמִּי וְכוּ'. וּכְמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, רָאֹה רָאִיתִי, שְׁנֵי רְאִיּוֹת רוֹאֶה אֲנִי שֶׁסּוֹפָן לַחֲטֹא וְאַף-עַל-פִּי-כֵן רָאִיתִי אֶת עֳנִי עַמִּי, הַיְנוּ כַּנַּ"ל. שֶׁאַף-עַל-פִּי-כֵן אֲנִי מִסְתַּכֵּל רַק עַל הַטּוֹב שֶׁבָּהֶן וְאֵינִי מִסְתַּכֵּל כְּלָל עַל הָרַע שֶׁבָּהֶן וְעַל-יְדֵי זֶה הֵם רְאוּיִים לַגְּאֻלָּה וְכַנַּ"ל. וְכָל הַוִּכּוּחַ שֶׁהָיָה בֵּין ה' יִתְבָּרַךְ וּבֵין מֹשֶׁה בְּמַרְאֵה הַסְּנֶה הַכֹּל הָיָה בְּעִנְיָן זֶה, כִּי עִנְיָן זֶה לְחַפֵּשׂ תָּמִיד הַטּוֹב שֶׁבְּיִשְׂרָאֵל וּלְלַמֵּד עֲלֵיהֶם זְכוּת תָּמִיד הוּא עִנְיָן גָּבֹהַּ וְעָמֹק מְאֹד מְאֹד. וְיֵשׁ בְּעִנְיָן זֶה מַדְרֵגוֹת רַבּוֹת בֵּין הַצַּדִּיקִים הַגְּדוֹלִים, כְּמוֹ שֶׁמְּבֹאָר לְעֵיל מִזֶּה. וְעַל-כֵּן גַּם מֹשֶׁה רַבֵּנוּ אַף-עַל-פִּי שֶׁהָיָה כֻּלּוֹ טוֹב, לֹא הָיָה יוֹדֵעַ מִתְּחִלָּה עַד הֵיכָן מַגִּיעַ רַחֲמָנוּתוֹ יִתְבָּרַךְ, עַל-כֵּן לֹא הָיָה רוֹצֶה לֵילֵךְ בִּשְׁלִיחוּתוֹ, כִּי רָאָה שֶׁיִּשְׂרָאֵל יְקַלְקְלוּ הַרְבֵּה, אֲבָל ה' יִתְבָּרַךְ טָעַן עִמּוֹ הַרְבֵּה, שֶׁאַף-עַל-פִּי-כֵן הוּא רוֹצֶה לְגָאֳלָם, כִּי הוּא מִסְתַּכֵּל רַק עַל הַטּוֹב וְכַנַּ"ל. וְזֶהוּ בְּחִינַת אוֹת הַמַּטֶּה שֶׁהֶרְאָה לוֹ, שֶׁרָמַז לוֹ שֶׁלֹּא יְדַבֵּר עַל יִשְׂרָאֵל, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה וְכַמּוּבָא בְּפֵרוּשׁ רַשִׁ"י, כִּי הֶרְאָה לוֹ שֶׁבְּקַל חוֹזֵר וְנִתְהַפֵּךְ הַנָּחָשׁ לְמַטֶּה, כְּמוֹ שֶׁכָּתוּב, "שְׁלַח יָדְךָ וֶאֱחֹז בִּזְנָבוֹ וְכוּ' וַיְהִי לְמַטֶּה בְּכַפּוֹ". שֶׁרָמַז לוֹ שֶׁגַּם בְּתֹקֶף זֻהֲמַת הַנָּחָשׁ יְכוֹלִין לֶאֱחֹז בְּאֵיזֶה קָצֶה, לִמְצֹא שָׁם אֵיזֶה נְקֻדָּה טוֹבָה וְעַל-יְדֵי זֶה נִתְהַפֵּךְ לְטוֹבָה מִנָּחָשׁ לְמַטֶּה בִּבְחִינַת וַיְהִי לְמַטֶּה בְּכַפּוֹ וְכַנַּ"ל:

Temporary google translation

And principal redemption is by it. By aroused pity blessed look good only on a see saw poor nations, etc. and as demanded by the Sages saw Ratray two I would eventually see evidence of sin and yet I saw the poor nations were above. Even so, I look only for the best of them and I do not look at all the bad ones. And by this they are worthy of salvation and the same.

This was the argument of Moshe not wanting at first to go redeem Israel, because he didn't know to what extent the mercy of HY reaches

And all the debate was between Gd and Moses mirror bush was all about it. That this matter always look good for Israel and teach them the right always interested high and deep very much. And in this regard Ranking many among the righteous major as written above it. therefore even Moses even though that was all good would know Mthihl extent of the mercy blessed. your husband's estate would not want lilac your mission saw that Israel would spoil a lot. but the name Itbrctan him a lot. that nevertheless is want to redeem them that is looking only for the best and the same.

This is an examination of staff who showed him a letter. Suggesting him not to talk to Israel as they told the Sages and displayed as crumb gift that showed receivable returns and make flip snake down as rewriting Send your hand and hold the tail, etc. And it came to pass down his palm. Hinting he also strongly filth of the snake Icolin held some edge to find him there a good point and We'll go over better by this bottom position and it was a subject below and above.

1:17 וַתִּירֶאןָ הַמְיַלְּדֹת אֶת הָאֱלֹהִים וגומר: And the midwives feared G-d etc..

The tzadikim give life to the people

Likutay Halachos, Laws of Blessing of Thanksgiving 6:58 (continuation from verse 1:1 skipping two lines pertaining the decree to kill the newborn boys)

וְזֶה וַתִּירֶאןָ הַמְיַלְּדֹת אֶת הָאֱלֹקִים וְלֹא עָשׂוּ כַּאֲשֶׁר דִּבֶּר אֲלֵיהֶן פַּרְעֹה מֶלֶךְ מִצְרָיִם וַתְּחַיֶּיןָ אֶת הַיְלָדִים, הַמְיַלְּדוֹת הֵם בְּחִינַת צַדִּיקֵי הַדּוֹר שֶׁהֵם מְיַלְּדוֹת, שֶׁהֵם מוֹלִידִין תַּלְמִידִים הֲגוּנִים בְּיִשְׂרָאֵל שֶׁנֶּחְשְׁבוּ כְּאִלּוּ יְלָדָם כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁהֵם עָשׂוּ בְּהֵפֶךְ מִדַּעַת הַסִּטְרָא אָחֳרָא שֶׁהִיא בְּחִינַת פַּרְעֹה וּמִצְרַיִם שֶׁכָּל עִסְקֵיהֶם לְהַגְבִּיר הָעַצְבוּת בְּכַמָּה נְכָלִים וְעַרְמוּמִיּוּת, הָעִקָּר עַל-יְדֵי טִרְדַּת הַמָּמוֹן וְהַפַּרְנָסָה, וְלִפְעָמִים עַל-יְדֵי סְבָרוֹת הַהֲפוּכוֹת שֶׁלָּהֶם שֶׁנִּמְשָׁכִין מֵהֵיכְלֵי הַתְּמוּרוֹת שֶׁמַּשְׁלִיכִין אֶת הָאָדָם עַל-יְדֵי הַתּוֹכָחָה שֶׁאֵינָהּ כָּרָאוּי שֶׁלָּהֶם וְכוּ'. (וְאֵין כָּאן מְקוֹמוֹ לְהַאֲרִיךְ בָּזֶה וְעַיֵּן בְּמָקוֹם אַחֵר מִזֶּה). אֲבָל הַמְיַלְּדוֹת הַנִּזְכָּרוֹת לְעֵיל בְּחִינַת צַדִּיקֵי אֱמֶת הֵם עוֹשִׂים בְּהֵפֶךְ, שֶׁלֹּא דַּי שֶׁאֵינָם מַשְׁלִיכִין אֶת הָאָדָם בְּדִבְרֵיהֶם כִּרְצוֹן הַסִּטְרָא אָחֳרָא חַס וְשָׁלוֹם, אַף גַּם וַתְּחַיֶּיןָ אֶת הַיְלָדִים, שֶׁהֵם מְחַיִּין אֶת הַיְלָדִים שֶׁהֵם תַּלְמִידֵיהֶם הַנִּלְוִּים אֲלֵיהֶם שֶׁמְּחַיִּין אוֹתָם בְּדִבְרֵיהֶם הָאֲמִתִּיִּים וּמְשִׁיבִין אֶת נַפְשָׁם בְּשִׁבְעָה מְשִׁיבֵי טַעַם וּמְשַׂמְּחִים אוֹתָם בְּכֹחָם וּבְדַרְכֵי עֲצוֹתֵיהֶם הָעֲמֻקּוֹת וְכוּ' וְכַנַּ"ל. וְעַל-כֵּן נִקְרְאוּ הַמְיַלְּדוֹת שִׁפְרָה וּפוּעָה, שִׁפְרָה עַל שֵׁם שֶׁמְּשַׁפֶּרֶת אֶת הַוָּלָד, וּפוּעָה עַל שֵׁם שֶׁפּוֹעָה לַוָּלָד וְכוּ', כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה כִּי כֵן נוֹהֲגִין הַצַּדִּיקִים אֲמִתִּיִּים עִם נַפְשׁוֹת יִשְׂרָאֵל הַנִּלְוִים אֲלֵיהֶם שֶׁמְּשַׁפְּרִין אוֹתָם וּמְיַפִּין אוֹתָם בְּכָל מִינֵי עֵצוֹת לְהַחֲיוֹתָם וּלְחַזְּקָם בְּכָל נְקֻדָּה וּנְקֻדָּה טוֹבָה שֶׁמּוֹצְאִין בָּהֶם וְכוּ', וְכֵן פּוֹעִין אֲלֵיהֶם כְּמוֹ לְיֶלֶד מַמָּשׁ שֶׁשּׁוֹרְקִין וּפוֹעִין לָהֶם לְבַל יַנִּיחוּ לְהַפִּיל עַצְמָן בְּשׁוּם אֹפֶן רַק יִבְטְחוּ בְּחַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ'. וּבְגֹדֶל כֹּחַ הַצַּדִּיקִים כִּי לֹא יַעֲזֹב אוֹתָם לְעוֹלָם וְלֹא כַּחֲטָאֵינוּ יַעֲשֶׂה לָנוּ כִּי לְעוֹלָם יֵשׁ תִּקְוָה וְכוּ'. (כַּמְבֹאָר הַרְבֵּה מִזֶּה בִּסְפָרִים קְדוֹשִׁים וּבִפְרָט בִּדְבָרֵינוּ עַיֵּן שָׁם הֵיטֵב):

Temporary google translation

And that, and Tiran midwife the Lord and did as anything which Pharaoh king of Egypt and Thiin children, midwives are examining the righteous of the generation they are from childhood, they Molidin students Decent Israel considered such child as they said Our sages of blessed memory, they did the opposite informed the Other Side which is examining the Pharaoh and Egypt all businesses to increase the sadness in some deceit and cunning, barren by the harassment of money and income, and sometimes by conjecture their make Snmscin tankers changes Smslicin man by the rebuke that is not properly their sheet. (and there is no way to extend it and eye elsewhere it). but the midwives mentioned above examination of the true righteous are doing the opposite, not enough non Mslicin the person in their words as a desire Satan, God forbid, even well Thiin the children, they are our lives the children are students who accompanied the them we lived through in their words true and Msibin their lives in seven respondents tastes and delights them as hot and profundity advice tract etc. and above. And so were the midwives Shifra and Puah, cow named improves the newborn, and Puah named Puah Wald, etc., as they said our rabbis of blessed memory that also is customary righteous true with the people of Israel who accompanied the them Smsfrin them and we mapped them all kinds of tips to revive them and strengthen them in every Nkdh and Nkdh good country of ancestry them, etc., and Foain them like a child really Ssorkin and Foain overthrow them not to let themselves any noses just trust the grace of God that no nomination sheet. And raise righteous power that will not leave them in the world and our sins that we will never have a hope and so on. (Which explains a lot of it in holy books and in particular eye where our words carefully):

2:10 וַתִּקְרָא שְׁמוֹ מֹשֶׁה וַתֹּאמֶר כִּי מִן הַמַּיִם מְשִׁיתִהוּ: And she called his name Moshe and she said because from the water I drew him <misheeseehoo>.

Moshe is named after his occupation of drawing out and extracating those who fell into the treacherous waters

Likutay Halachos, Laws of the Morning Blessings 5:62

יֵשׁ הַרְבֵּה שֶׁכְּבָר קִלְקְלוּ הַרְבֵּה וְיֵשׁ שֶׁקִּלְקְלוּ מְאֹד מְאֹד וְנַעֲשָׂה עִמָּהֶם מַה שֶּׁנַּעֲשָׂה, וְזֶה שָׁכִיחַ בְּיוֹתֵר מְאֹד בִּפְרָט עַתָּה רַחֲמָנָא לִצְלַן, וּצְרִיכִין לְהַעֲלוֹתָם. וְזֶה עִקַּר עֲבוֹדַת מֹשֶׁה רַבֵּנוּ שֶׁעוֹסֵק תָּמִיד לְהַעֲלוֹת מִשְּׁמָד לְרָצוֹן כַּנַּ"ל, כִּי מֹשֶׁה נִקְרָא עַל שֵׁם כִּי מִן הַמַּיִם מְשִׁיתִיהוּ שֶׁמְּרַמֵּז עַל שֵׁם הֶעָתִיד כַּמּוּבָא הַיְנוּ שֶׁמֹּשֶׁה מוֹרִיד אֶת עַצְמוֹ לְתוֹךְ עִמְקֵי מֵימֵי מִצְרַיִם מַיִם הַזֵּדוֹנִים וּמַעֲלֶה מִשָּׁם הַנְּפָשׁוֹת הַנְּפוּלוֹת שֶׁנָּפְלוּ לְתוֹךְ מֵי הַמַּבּוּל מַמָּשׁ רַחֲמָנָא לִצְלַן, כִּי מֹשֶׁה הוּא תִּקּוּן מֵי הַמַּבּוּל כַּמּוּבָן בַּכְּתָבִים עַל פָּסוּק בְּשַׁגָּם הוּא בָּשָׂר, בְּשַׁגָּ"ם דָּא מֹשֶׁה וְכוּ', כִּי גָּלוּת מִצְרַיִם הָיָה לְתַקֵּן חֵטְא דּוֹר הַמַּבּוּל שֶׁבִּשְׁבִיל זֶה הִשְׁלִיכוּ הַבָּנִים לַיְאוֹר וְהֻכְרַח גַּם מֹשֶׁה לֵירֵד לְשָׁם וּמִשָּׁם יָצָא עַל-יְדֵי בַּת פַּרְעֹה דַּיְקָא שֶׁנִּתְגַּיְּרָה אָז, וְעַל שֵׁם זֶה נִקְרָא מֹשֶׁה כַּנַּ"ל לְרַמֵּז שֶׁבְּגֹדֶל כֹּחוֹ שֶׁל מֹשֶׁה שֶׁעָתִיד לְהַעֲלוֹת מִשְּׁמָד לְרָצוֹן, עַל-יְדֵי זֶה כְּשֶׁנּוֹלַד וְיָרַד לִיאוֹר מִצְרַיִם לֹא דַּי שֶׁהַיְאוֹר לֹא יָכוֹל לִבְלֹעַ אוֹתוֹ אַף גַּם בְּגֹדֶל כֹּחוֹ הִכְנִיס הִרְהוּר תְּשׁוּבָה בְּבַת פַּרְעֹה עַד שֶׁנִּתְגַּיְּרָה שֶׁזֶּהוּ בְּחִינַת שֶׁהֶעֱלָה מִשְּׁמָד לְרָצוֹן עַד שֶׁהִיא דַּיְקָא הוֹצִיאָה אוֹתוֹ בְּגַשְׁמִיּוּת מֵהַיְאוֹר וְכוּ' וְנִקְרָא עַל שֵׁם זֶה מֹשֶׁה כִּי מִן הַמַּיִם וְכוּ' וְעַל-כֵּן גַּם עַתָּה כָּל זֶה עִסְקוֹ תָּמִיד לְהוֹצִיא כָּל הַנּוֹפְלִים מִמַּיִם הַזֵּדוֹנִים מִמֵּי הַמַּבּוּל וְכוּ'

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The secret of the Water Castle

Likutay Halachos, Laws of Rosh Hashana 6:3 in the outling

2:14 וַיִּירָא מֹשֶׁה וַיֹּאמַר אָכֵן נוֹדַע הַדָּבָר: And Moshe had fear and he said, “Indeed the matter is known.”

Why are only the Jews in exile because of strife, behold the gentiles there is much more strife?!

Honor and greatness pertains only to Israel, therefore just by them there is a defect by something contrary to honoring others

Therefore the litigator (Satan) sets upon this – to greatly propagate strife in order to withhold the redemption

Likutay Halachos, Laws of One Who Injures His Friend 3:5

3:2 הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל: The thornbush burns in fire and the thornbush isn't consumed.

Moshe was shown by the thornbush that even though HY is likened to fire even still Israel can cling to Him

Likutay Halachos, Laws of Chanuka 4:4

3:6 וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט: And Moshe hid his face because he was afraid of looking.

Our conception is only through faith and not through analysis and intellectual understanding

Likutay Halachos, Laws of Divorce 4:4

3:8 וּלְהַעֲלֹתוֹ מִן הָאָרֶץ הַהִוא אֶל אֶרֶץ טוֹבָה וּרְחָבָה אֶל אֶרֶץ זָבַת חָלָב וּדְבָשׁ: And to bring him (the people of Israel) up from that land to a good and expansive land to a land which oozes out mild and honey.

If a person would believe in the greatness of the holiness of the Land of Israel, which the Torah extremely extolled, there would be no obstacle able to prevent him from ascending there

Likutay Halachos, Laws of Blessings on Fruit

3:8 אֶל אֶרֶץ זָבַת חָלָב וּדְבָשׁ: To a land which oozes out milk and honey.

Explanation why honey is permissible even though it is derived from the impure, for HY rectifies it completely by Himself

It is impossible to understand and forbidden to analyze how there are two schemes; on one hand we need to do it, and yet HY does and rectifies everything

From this itself bechira (free choice) is derived, from this that we can not comprehend, and in the future we will in fact comprehend, and therefore there will not be bechira

And because of this whole phenomenon (therefore) repentance helps

Likutay Halachos, Laws of the signs of a kosher domesticate and wild animal 4:37

3:11 מִי אָנֹכִי כִּי אֵלֵךְ וגומר: Who am I that I shall go etc..

Moshe did not agree to go redeem, because he argued that they are not worthy and also he does not have the ability to help themselves

HY hinted to him that his argument stemmed from a defect of imagination

And therefore the water was turned into blood alluding to the matter of daas and imagination

Even though they would foul in the course of time and there would be what there will be, even still through the true tzadikim everything will be rectified

Likutay Halachos, Laws of Messengers 5:19

3:13 הִנֵּה אָנֹכִי בָא אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתִּי לָהֶם וגומר: Behold I am coming to the Children of Israel and I will tell them etc..

Moshe requested from HY that He should teach him what to teach Israel; in what way they will merit to hold up in the proper fulfillment of the Torah

HY answered him that this is through the name EHYH, that is one begins anew and repents all the time, repentance on repentance, to renew all the time

To fulfill this remedy it is necessary to completely remove from one's consciousness everything that was until now

Likutay Halachos, Laws of Reading the Torah 6:19

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Messiah will draw this expertise with wondrous revelation

Likutay Halachos, Blessings on the Fruit 5:17

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For the expertise of “rutzoa vishoav” (running and withdrawing) it is necessary to learn all the halachos and holy books of devotion

Likutay Halachos, Laws of Blessings on the Fruit 5:19

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This is a subject of learning for all of us for all generations

The tzadikim who merited in all the generations to what they merited, it was due to this – that they never dispaired

Likutay Halachos, Laws of Overpricing 3

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Everyday must be completely new

Likutay Halachos, Laws of Reading the Torah 6:14

3:13 מַה שְּׁמוֹ מָה אֹמַר אֲלֵהֶם: “What is His name?” What shall I tell them?

Moshe Rabbainu taught Israel secrets of the Torah

Likutay Halachos, Laws of Shaving 3:18

4:1 וְהֵן לֹא יַאֲמִינוּ לִי: And they will not believe me.

The main becheera (free choice) is that one has confusion and problems with the true tzadikim, because otherwise he would pursue them

Through the wondrous novelties and daas that they teach, a person has the ability to know where the truth is at, and pursue them

Therefore Moshe did not want to go redeem, because he knew that they were not rectified enough to have this daas

Likutay Halachos, Laws of Shaving 4:9

4:14 וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ: And he (Aaron) will see you (Moshe) and he will be happy in his heart.

By virtue of his seeing the countenance of the tzadik with joy, without jealousy, he merited for future generations to the priesthood and avoada (service) in the Temple

Likutay Halachos, Laws of Tefillin 6:9

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The entire redemption was with this that Aron submitted himself to the greatness of Moshe

Likutay Halachos, Laws of a Firstborn Kosher Animal 3:6

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Through this that he did not dissent on the true tzadik, and he accepted him upon himself as his Rav, he merited to the priesthood and to teach Israel for all future generations

Likutay Halachos, Laws of the First Sheerings 5:1

4:22 בְּנִי בְכֹרִי יִשְׂרָאֵל: My son, my firstborn, Israel.

Israel is call firstborn on account being first – because the main holiness of Israel is constant renewal

Likutay Halachos, Laws of Redeeming a Firstborn 4:4

5:9 תִּכְבַּד הָעֲבֹדָה עַל הָאֲנָשִׁים: Intensify the labor on the people.

The servitude of fantasizing desire of money

Likutay Halachos, Laws of Idolatry 3:4

5:23 וּמֵאָז בָּאתִי אֶל פַּרְעֹה לְדַבֵּר בִּשְׁמֶךָ הֵרַע לָעָם הַזֶּה: And from when I came to Pharaoh to speak to him in Your name, he did bad to this people.

The closer to the end – the stronger the opposition

Likutay Halachos, Laws of Chalah 4

Na Nach Nachma Nachman MeUman!