רב אליהו עטייה שליט"א - ליקוטי מוהר״ן תורה פב - חשמל - כולל נחל חיים

Kind: captions Language: en Moran Torah Pab Rabbenu brings the Gemara and Shabbat with it. In the Gemara, the offended are insulted. It says that the offended hear their insult and do not insult. They hear their disgrace. This is a little more serious. The disgrace is more severe than the heart and they do not respond to it. The scripture says, "And in the sun's glory, so whoever is entitled to this thing, it is written about him, "He loves him, so he loves the sun, so he seems to have a question. What is the connection between the lovers of him, so he loves the sun, so he is insulted and does not insult?" So it is written according to the plain language that the sun truly heard her disgrace when the moon said, "It is impossible for two kings to have one crown." So what was her intention? She covered it, but who would be covered? She did not say that she covered herself, but that she covered the sun. So this means that the moon covered the sun and said that it was fitting that she be the one to be filled. There is some evidence that we have seen in this somewhere else that even if they were two kings in one crown, there would be some greatness that was whiter than the sun, as will be in the future in the sense of a wife living for her husband's sake. So that is why she said that according to the The law requires that the sun be tilted, and in the end, what happened was that the sun was silent and strong, the Holy One, blessed be He, gave its brightness, which remained as it was, and the one who died, which was the moon. So the same thing happens to those who are offended and do not offend, they are insulted and do not respond. Then they too will love Him, so they will love Him. Our Rebbe will explain later that they do this for the love of the Holy One, blessed be He, what they do not insult each other. So the sun shone in its might, just as the sun is in its might, by virtue of this. So it is good. Here we know that there are three shells: the wind, its hair, a great cloud, and a blazing fire. There is a famous verse in the story of the Merkava, and it says that Ezekiel sees the holy Merkava, but he also sees the hard shells, and they are called the wind, its hair. This is essentially the shell of Esau, and a great cloud, and a blazing fire. These are the three hard shells that have no remedy. And then there is the shell of Venus, which is the fourth shell, and Venus is between the hard shells and the holiness and Venus, as our Rebbe describes it in the Likkoite Moran Torah, 19, part one. Of course, according to the words of the Arizel and the Zohar, it is called the Tree of Knowledge, good and evil, meaning that the three skins are completely bad, and there is holiness, which is completely good. In the middle, there is the Tree of Knowledge, good and evil, meaning that the Tree of Knowledge is good and evil. Sometimes the good power shines in it, and sometimes the bad power shines in it. One of the important things is that the one who appreciates this is the Hatam Sofer, who said that Adam the First was very sorry for his sin of not waiting, as explained in the Book of Revelation. And also regarding the Tree of Knowledge, good and evil, the problem was that he did not wait. In other words, if Adam the First had been able to wait, then he would have made a second loaf of bread on the night of the holy Sabbath and taken fruit from the Tree of Life and fruit from the Tree of Knowledge, and made a second loaf of bread and gained only the good that is in the Tree of Knowledge, good and evil. That is, only the good in it. And then he would have eaten from the Tree of Life as well. After all, the first Adam was not commanded not to eat from the Tree of Life until after he had eaten from the Tree of Knowledge. So the Holy One, blessed be He, placed the flaming sword to guard the way to the Tree of Life, but he was not commanded at the beginning not to eat from the Tree of Life, and much more because he did not If he had knowledge, he would have eaten it before he ate from the tree of life. If he had knowledge, he would have eaten it before he ate from the tree of knowledge. But the tree of knowledge is his problem on weekdays, when the bark of the Venus, which is parallel to the tree of knowledge of good and evil, contains a lot of evil, and therefore it was forbidden to eat it. But on a holy Sabbath, then there is a reason why the bark touches holiness. So it is really in the other intentions that Shabbat is necessary, and also Fritz Chaim, the chapter of Shabbat, Chapter 3. It is very, very important for us to explain how the bark of the Venus, which was a thorn, good and evil, is included in holiness on Shabbat. This is so, so important for us, because really all the mitzvot that we do all week get stuck. We will soon learn to take a small step to the bar three times. We will have teachings on this. All week long, we do mitzvot, but they still do not ascend to their place. Only on a holy Sabbath do they ascend, and therefore the most important mitzvah is two readings and one translation. And why two readings and one translation are the most important because, as our Rabbi explained in Kotei Moran Torah 19, but this is of course explained. Bari Zell In these places, I usually only mention the lunar eclipse, that all week long we do mitzvot and they remain somewhere still in the shell of Venus, which is called the tongue of translation, as we explained, there are three hard and holy shells, and in the middle of the shell of Venus, so it is also in languages. There is a language of 70 nations, there is the holy tongue, and there is Aramaic, which is good and bad. Aramaic, on the one hand, is a language of the Gentiles, on the other hand, there is a great deal of holiness in it, and it is precisely the clarification that from the shells that what we do all week long enters into the Aramaic tongue of translation, and on the holy Sabbath it enters into holiness. I will explain more. For in every mitzvah and mitzvah that we do, we need to bring something new. This is what is called the secret of the incense. Zell reveals, and as our rabbi also talks about it in the eclipse of Moran Torah, that this matter does not belong only to the saying of the incense, but to every mitzvah and mitzvah in the world. This means that you make clarifications from the shell and raise them to holiness, but you cannot all at once make a jump from the clarifications that you raise in the shell. To jump to holiness must be something of a stopover. So that's why all week when we do mitzvot, we find out from the Mak of the Kelpit the holy nitzah that is there, what is there in the cases of the kings, which I once explained here in the end of the strait, and this is all included in the Kelpit of Venus. What's happening? Friday has arrived. We read two readings and one translation. Two readings and one translation to increase the power of holiness on the Kelpit of Venus. That's why two readings and one translation. Rizel says a great innovation. Rizel says no. Why not read the entire parasha at once? Why because it's pride? So whoever heard me in Uman talked about it specifically. And why does it belong to pride? If I read verse by verse or I read the entire parasha, it's called pride. What's the story? But according to what we explained, it's very wonderful. After all, the whole thing that you read two readings and one translation is to subdue the Kafet that touches by the other reading. That's why I'm doing it now. If you read two readings, one parasha, one translation, and one translation, Parasha, 7 says that you feel like a person. Powerful enough to subdue a translation of an entire parasha without dividing it into small pieces, that's why the Arizel says that it's arrogance and pride to do such a thing. We read the two in their entirety and then the translation. What should we do verse by verse? Because once you divide it into parts, then of course, how can you subdue it? But this holy and terrible commandment that we will refer to in the Shulchan Aruch, we need to know that it is the one that does the work of your God. Why did you take all the commandments that you did during the week and included them in the kilipat? We need to subdue them. And what should we do? Then on Shabbat, they ascend to holiness. It is explained in Arizel that every Shabbat is holy. While they recite a psalm and a song for the Sabbath, all the worlds of holiness ascend three times. Why does he explain that so that there is no levod? That is, there is an issue of levod in Kabbalah as well. And then what happens? The kilipat of Venus also wants to ascend, but then its bad part also wants to ascend. That's why we do a hot water squeeze on Friday, and therefore we should actually wash with hot water, and the matter of washing with hot water is, as the Arizel says. To instruct to give a kaviah to the shell, meaning you wash in hot water and give a kaviah to the shell and that's how it sews. I'll explain another profound thing. In the Temple, we found that there is a washing of hands and feet. Priests wash their hands and feet, but we don't do it every morning. We give six stitches. What about the feet? Why don't we do the answer? Because in the feet, we don't have enough strength in our washing to remove the shells that are stuck to the feet. We don't have the strength. So don't do it. You don't have the strength. You don't have the strength. But in the Temple, because of the sanctity of the place and because of the holy water that we have, they have such great strength to remove the filth that is also on the feet. Therefore, there is a mitzvah for priests to wash their hands and feet in the Temple from the sink on Shabbat eve. We do something here and do a hot water wash, and that's the strength. Therefore, it is very important to cut the nails on Shabbat eve to the extent that almost anyone who drives after bathing has almost done the reverse order because with the nails, especially in the place that protrudes over the flesh, which is problematic, as the son of the living God says, so there are mainly external infections and suckers because the place of Their sucking is a bodily luxury. What is left over from this in the body? They are mainly mammals, so why is human sweating a mystery? Why is all touching the body a problem? The problem is that you touch a place where there is a slurring of za', according to the halacha, if I bathed like that, you have a slurring of the body, and where is there still a slurring of za'? There is no problem. Why is za' problematic in covered places? Because za' is a bodily luxury. All the slurring of the body is permitted. So what do they have? What is sucking on this thing? Therefore, when they enter the bathroom, they also wash their hands. What happened? Where did we get unclean there? It is a bodily luxury. They immediately dress over it. So the nails are the same. Therefore, although it is convenient to cut them after because it softens the nails, but it is better before. Because the washing will come after you have already removed the slurring of the body. The Arizel explains that this is the point where the bad part of it comes out of the sheath of Venus, which is called Laylat, which is the sheath of the oppressed, which oppresses and remains in it only as an aspect of electricity. Electricity is a holy name. We were really forbidden to say it. Since they used it in our Hebrew for everyday language, then what to do? But basically, there is a lot of holiness in electricity, as we learned in the Gemara. During the celebration, there was a baby who understood electricity and fire came out of electricity. So if electricity is a holy name, electricity is the gematria of the clothing of man from the upper literature. This is electricity. The Arizel says that there are two grades of electricity. There is one electricity, which is clothing, which is what is meant in the blessings. And that is not what we will talk about today. Rather, we will talk about the good part in the shell of the touch that is mentioned in the train of Ezekiel. And pay attention. Ezekiel is precise and what he says is that there is no electricity. He does not write electricity. He writes that there is no electricity. Why is it not electricity? Electricity is very, very high. It is only the good part in the shell of Venus, which is also called what is the meaning of the name? That is why everything is so precise, thank God. And anyway, this good part is raised on Shabbat. So now, after these introductions, the Torah is called a short Torah. Here we learn that there are three shells of the wind, a great cloud, and a flaming fire, and the shell of Venus is between the three shells and between The holiness, that is, is in the meantime the connecting or distancing average and sometimes you are divided in the holiness so as I discovered it is not meant to be included completely but the good part of it and let's call it electricity and sometimes because that's what the Ris says and sometimes it is included in the shell which is the part of the shell the night the tempting part that in the shell of Venus that means to seduce a righteous person you cannot seduce him with complete shells you cannot come to a righteous Jew come and tell him come commit a crime you have gone crazy but how can you seduce him in such a gray area and this is the specialty of the shell of Venus which is like this is the night and it is the soul of the calves so may God preserve what is written here and it is enough for the understanding it is honest to the grandfather in the laws of Kig and there a very big secret is explained that may God preserve that there are babies who die what is called death in the cradle once it was even more forbidden when the shells were stronger and these are souls that are souls that have the right for this shell to seduce them because of the sin of their father when the baby is still small he suffers Because of the sins of his parents who brought him, and therefore sometimes the sins of the parents are so strong that they can suck the baby. This is called the soul of the suckled. And this is the aspect of the Lord. He brings more examples of this thing and it is very beautiful. The aspect of the Genesis series: three two foreskin against the three skins. The lower and fourth foreskin against Venus. And here it is. Look how beautiful. We know that a man planted a tree, blessed be God, a tree that is edible for three years, and you cut off its fruit. You shall not eat its fruit. You shall not eat it. And in the fourth year all its fruit will be holy, a celebration of the Lord. So what is the true ruling on the fourth year, which is holy, a celebration of the Lord? Bringing the fruit to Jerusalem or redeeming it, desecrating it. So if so, the first three years are not negotiable. And why? Because the first three years are against the skins of the sacrifice. Our Rabbeinu says in the talks of Haran Sicha 6 that these skins are so difficult that the ancients knew that they used them to cast spells, specifically in the first three years of the foreskin. And there is a lot of power in the tree at its beginning, and this power can be taken completely to the side of evil because it is In the kelpit, what is a fourth year? So the fourth year is a kelpit of Venus. Therefore, you cannot eat it outside of Jerusalem. What do they tell you? Take it up to Jerusalem for Shabbat. So when there is the Aliyah to Jerusalem, the power of Jerusalem sanctifies it. True, there we do not see so much the separation between good and evil, but all the nit of the Rabbis goes up. But okay, there is this concept that is replaced with holiness. So what is the enormous power of desecration? The power of desecration is that there is power in money to grasp holiness, that is, the holiness that is in a certain thing, to pass it on to the hundreds. And the moment you pass it on to the hundreds, the hundreds are sanctified by the holiness of the nit of the Rabbis, by the holiness of the second tithe, and so on. There is a huge dispute. Is the entire ruling of the nit of the Rabbis, the Beit Shemei, the Beit Hillel, this in all tendencies? Do they hold that the nit of the Rabbis or the cream of the Rabbis? And the issue is, is it only with grapes? Gemara Berakhot from page 1, that what Adam the First ate is a test of grapes, or as the Midrash says, more in the Midrash Rava, you have nothing that brings wailing? Forever like grapes, and then if so, everything that belongs to the correction of the Tree of Knowledge is good, which was only in grapes and not in the other trees, or that is really included in grapes, also the Lord of Trees, like the other systems, was wheat, was etrog, and all these things are also included in this thing. It's just that you see how according to Kabbalah we can explain many, many disputes in a simple way. Not only will we explain it, they will have a taste, they will have a different sweetness. Suddenly we look at it differently. Cream, Rabbi Neta, Rabbi A. Now, now, this is with life. What is the story that Rabbi Ger and Neta Rabbi planted? This is good life. So it's a matter of the Genesis order. Three are locked, opposite the three shells, Nel and R. Rabbi V, opposite to touching, and it is an aspect of electricity. So as we explained, the good that touches is an aspect of electricity. So if so, when you raise the fruits, Jerusalem, it is said that you have raised what, the part of the electricity that you built with these fruits, because sometimes it is included in the procession of lights, there is or a bonfire of 70 stars of impurity, which can be what we will come to in Zov and Vek, page 1, or it is included in what is holy. This is called Mel Orot, so electricity, if there is time, we will explain what Mel electricity is, but in the meantime we will go over electricity, electricity, through silence, which is mainly submission, as the holy Baal Shem Tov explains. So there is Mel, which is the examination of Mel Orot, which is decided in holiness, and this is the secret of Mel. Yes, everyone who is a son needs to know the smallest secret of Mel, this is what is written here, because there are three lights. In the past, there were three lights in a baby that were Orla, and we cut them and threw them away in the form of a snake of dirt, which is what is called the shells, not to us. They are three shells and a fourth minute, a fourth minute, a Venus, and what is done in Feria, they pull it and turn it. This transformation that you turn what you are in Feria that is not right, but by turning it, you turn it, so these are three shells and a fourth, and all the disgrace that comes to a person, why does a person have disgraces, is from the three shells of the net. I mean, what disgraces a person have is because there are shells on him, so as soon as a person has sins that he has committed, or whatever, then anyway, this is a reason that he is disgraced, not just disgraced sometimes, sometimes in minutes. Even righteous circumcisers or even Rachel says, "God, I have been disgraced," but the disgrace must always come from some kind of foreskin, so they are from the three foreskins of the foreskin. And because of this, my brother Dinah said to the men of Shechem, "We cannot give our sister to a man who is not circumcised, because she is a disgrace to us." This means that the foreskin and the foreskin are the same thing. The one who is circumcised is three foreskins, and the foreskins themselves are the ones who do the disgrace. And Joshua, after circumcising Israel for the second time, said, "Today I have taken away the disgrace of Israel." I think the verse says, "I have taken away the disgrace of Egypt from you." But he took away the disgrace from where Israel was. What were the Egyptians who were disgraced? That is, as long as we have the three foreskins of the foreskin, then we are in this place of disgrace. So disgrace is also because they have been disgraced. You attract fire, which is called "shahar" because most disgraces come from the aspect of the foreskin, which is in the sense of the three foreskins of the foreskin. Therefore, when Joseph was born, his mother said, " God has taken away my disgrace." So what is Joseph? Joseph is the sanctity of the covenant. So when the foundation was born, The sanctity of the covenant, which is Joseph, what does it say about Rachel? God gathered my love, because Joseph is the revelation of the covenant, the revelation of holiness, and the direction in which holiness was revealed, there is no longer any shame. I might say here what a wonderful thing, Hazal says, what does Rachel say, does God gather the cufflinks? What does Rashi say, something startling? Rashi may be among the most difficult things to do when a mother has no child. So when the father asks who filled this vessel, then she is ashamed because she broke it, who ate these fruits, then she is ashamed, why, because she ate like that? She tells him, "Your son is a right son, wrong son." This is the Rashi of the name of the womb. We cannot understand this simple Rashi. So again, from who broke this vessel, this is the breaking of the vessels, and anyway, this is what comes of the matter of the three skins, who ate this fruit, this is the matter of the foreskin, which is the fruits of the foreskin. But, but all this is what until there is Joseph, she hints to him that there is still something, this is the breaking of the vessels, which is the three skins. She still hints to him, this fruit, which is the three years of the offering, but after there is the Your son, this is Joseph, the skins are no longer there. They are already corrected. What is there? There is no skins and no fruits. It is a wonder again. We just want to give a little bit of a hint. We need to know that our rabbi says a very big principle that all the books that were written in the Holy Spirit, so it is possible to insert into the words of the author what he did not intend. I don't think that is exactly what Rashi meant. We are not so naive. But sometimes it is also somewhat mentioned in the book of Revelation. God Almighty gives the Holy Spirit. And all the books of the first men and the Rashi also say, "In the Holy Spirit." It is explicitly written that all these messages were written in the Holy Spirit. And God Almighty also implied that sometimes they used such language to hint at the secrets of Kabbalah. Here we have a really beautiful hint of the secret of Kabbalah of every matter of the three skins and the three in this matter of what in the explanation of Rashi's words again, if Rashi meant it, it is likely not. But since it was written in the Holy Spirit, then our rabbi explicitly says that the entire Torah can be inserted into the books that were written in the Holy Spirit, even what the author did not even intend. So we are allowed to do that. Well, I go on and say here today, the exile of the disgrace of Israel, because so much disgrace comes from the perspective of the three, so when Joseph was born, his mother said, "God has gathered my disgrace." Because in the revelation of Joseph, which is the sanctity of the covenant, the sanctity of the circumcision, as is known, the disgrace was gathered, namely the three skins of Kennel, and this is the intention of washing with hot water on the eve of the holy Sabbath, and everyone should intend this when you enter the bath or the mikveh. Therefore, even those who like to bathe in cold water, especially in the summer, so excuse me, yes, in the summer, even if you like to bathe in cold water, make some hot water to fulfill this intention, and then bathe in cold water, or those who like to immerse in a cold mikveh, then also immerse in hot water on the eve of the Sabbath, then move to a cold mikveh, but there is an intention, in fact, the Arizel says to immerse in hot water, because then the skin is the same thing, because in their time there was no douche, they only washed in the mikveh, because then the skin, yes, because then the skin of Venus is included in the sanctity, and then they also want the three skins to rise. To hold on to holiness because they want to suckle, of course, if there is a veil, let's go up together, and if a veil rises, they really, really want to go up with her, and then they go down, like a flame! In the Song of Songs, it is written, flame 17. Here he brought us this song, here he says, "The law of warm water, wash your face, hands and feet, this is from Rabbi Mesuda, in the hay of the wild fire, the flame of the bush!" I mean, it's good that you say this verse, why is the verse written for life, and then the veil will be neglected, from the midst of Jerusalem, what is it, from the midst of Jerusalem, it's so sweet, what is it, only according to the teachings of our Lord, our Lord came and explained that Jerusalem is the one that gives the power to fix the veil, the moment you raise the fruits, quickly fix them and build them, so you need to know, these are truly the songs of these holy righteous men, who had all the Kabbalah in their palms, in a way that is captivating, every word and word, this is Chazal, this is Ari Zal, this is Zohar, and everything. And there is more here, more in everything, more to find more hints, hints, Baba's father, Rabbi Mesuda, in which hay is good, this is thanks to Rabbi Menachem, so also There is this consideration, but right now we were talking about hands and feet, where there are nails, and so that's the main thing, but there's also inside. Then he says, "Then they come down," as in "Shelbet Yehu," a gesture that they did n't lose their sanctity, and it's a warm water, and it's the intention of removing nails on the holy Sabbath eve, as is well known. Therefore, now, Hari Zell didn't adhere to what is sometimes said, to adhere to doing abdah, as if it were an easy thing, and not to do hands and feet, not like a great abduh, but to do everything together on the Sabbath eve on Friday. Hari Zell didn't adhere to this. Those who follow the custom of their ancestors to adhere to it, please. But those who want to follow it, the Sephardim didn't adhere to it. And the Kabbalists certainly didn't adhere to it. Well, and this is the interpretation of the Gemara, those who are offended and don't repent. Then he's a feeling and silence, they are dishonored, and they are not dishonored. Now, they are dishonored. It's not that he's not right. There's something in me. It's not that he's not insulting me. There's nothing in a person. How do you say, "The demon has fire, I have something, or come, or at some point, or something, but he doesn't respond and do what love is? What is it?" Out of love, out of love for the place, I accept what I hear, a good scold, and a silence, yes, when it is equal, as our rabbi says in the Torah, and because sometimes a person's silence is to inflict suffering on his opponent, this is a very great foundation, and like a dog, now you will find a dog barking on the street, you will start to bite him, so you are like the dog, you say, bark, keep barking, you do not treat him, why is he a dog? If sometimes a person yells at you, you remain so stubborn, you have killed him. You mainly see this in husbands and wives. Sometimes the woman has a lot of complaints and you do not even answer her. You are silent. And then the most suffering you have caused her is this thing. Because then what does she feel? Even you, it is not important to even answer her because everything is nothing, zero zeros here. This is what the fool says. Sometimes a person is silent and the silence is to inflict suffering on his opponent, and this is what I really emphasize to you, and nothing is even worth answering you. And then he means in this respect, that is, there is no word, and then he causes this respect to be included in the shell. That is, silence is even worse, if the silence is bad, then you take even the silence and violate it. In the shell, I mean, not only did you not sanctify the silence, which is the good part of it, but also, God forbid, you included it in the shell, which becomes more serious, but when it is from love, again, the love of God, then it is a form of feeling included in holiness. The scripture says, "And he loved him as the sun rises in his reflection." It is a form of stepping. I mean, I included it by blazing where in me, which is in the holy name, up above. Interpretation: Yes, an exact interpretation, as well as how you say it. There are two types of silence. Yes, there is silence. I am silent, depending on the situation. An interpretation that is, by hearing their disgrace. The interpretation of these square brackets is Rabbi Nathan. As I say, all these teachings are bound up with the teachings that were written by the friends. And Rabbi Nathan, wherever he found it, interpreted their words a little closer. So he interpreted them many times. We are already in the middle of reciting the Torah. I include all of Rabbi Nathan's interpretations. Therefore, sometimes we don't see the innovation so much, but really, he is the one who interpreted it. An interpretation that is, by burning their disgrace and not responding, by stepping on it. The examination of the three skins of the foreskin, which are the aspect of the foreskin, the aspect of shame, that is, here Rabbi Nathan explains a wonderful thing: when there is shame on me, then as we said, there is no fire without fire. I have these three skins, a dek or more than a dek. Now, when I hear the shame, what do I do? I push them down. The tongue of Ari Zel to a female twin really pushes them down completely. Therefore, when a person is truly disgraced and he is silent, he really gains a huge profit. Why? Because at that moment, these skins are separated from him by the sense, and then we become a word. This is like a word, which is to cut. And they separate from you. And as they separate, they fall down, as happens on Shabbat night every time. And they are included in the aspect of electricity, by the silence, which is the aspect of sense. That is, then by the silence, we are included in the part of holiness, which is the aspect of electricity, by what is the silence? Because he is ashamed of the shame by not wanting to quarrel and disgrace his friend, which is the aspect of a word. The aspect of a word, which is the annulment of the foreskin, that is, what is electricity? Sense is the language of silence. Thus says the Gemara Hagig 3:13, page 2. Above Sometimes Feelings Sometimes Feelings Lyrics This is silence, then feel, this is silence, then I am silent, and the moment I am silent, I make a circumcision, and through this circumcision, what is it? Then by this, it is included in holiness, which is a form of shame, a form of three unclean skins. This means that it is the removal of the foreskin, which is a form of shame, which is a form of three skins, and this is electricity. Electricity is the silence, which is a form of circumcision, a form of removal of the shame, which is a form of orla. This means that by silence, I make the word, the piece. There is an explanation by the holy Baal Shem Tov that he says electricity, which is called the felt word, and here he interprets a wonderful thing and says that the word, the word, has two interpretations. There is a word from the word, the word, or the word, molal, from the night of the egg. The Gemara says, what is molal, from the night of the egg? He does this, too. You separate this, too. A certain separation, so it is a word, but there is also a word from the word, speech, word, word, from the word, talk, this is already holiness, which is a form of light, which is 70 lights, which he mentioned here earlier. So if so, according to this, electricity, the word, says the Baal Shem. Good is a form of submission, sweetened havdalah. The one who really publicized this in the last generation was Rabbi Ginsburg, who actually did a whole Torah about these three words, preparation, sweetened havdalah, but it is really a foundation of the Baal Shem Tov in the crown of the Shem Tov, the letter 2, where it is written and this secret name of electricity, submission, sweetened havdalah, when I am silent, it means that I surrender to you, I am silent to you, the tongue of surrender, havdalah, as we understand it to mean to cut and die, it means that then I already reach the level of holiness, which is the teachings or words of speech, and therefore the holy Baal Shem Tov says that in everything in the Torah, one must find the electricity, its word, or preparation, sweetened havdalah. And there are truly wonderful teachings in this matter, how to engage in everything in the service of Hashem. First of all, I surrender, then I distinguish the good from the bad, and then what is still possible from the vessel, I raise to holiness, which is a test of sweetened havdalah. And truly, this is this Torah. I would have expected our rabbi to allude to this more, but there is a hint in the word that he writes it. Lights earlier and here he explains that a word is a word so we see that it is two things but it is not written in sufficient length good is and this is electricity electricity we mean the silence which is a form of a word the form of canceling the disgrace which is in the form of Orla Kanel and this is and we do from love because this is the silence which is in the form of electricity this is the form of Noga Hanel which has two qualities sometimes it is included in holiness and sometimes it is included in the shell within the three shells of Hanel which are a form of Harpak Hanel that means you can do two types of silence there is silence which is God forbid bad and then the silence showed that you are silent in order to disgrace your friend in my case he disgraces me and I am silent in return and in this I disgrace him with silence that I do not consider him to be anything so what then it turns out that you are following his same method so you with the three shells it turns out that you even threw your silence into disgrace and there is a possibility that you are silent for him out of love of the place I am silent for the honor of the Holy One blessed be He to accept the torment with love and then I raise the feeling the silence to holiness to the top is the shells He is silent to his friend, this is what he explains in order to cause him the most torment. We find that by this silence he disgraces his friend the most, and then he includes the silence as touching the shell in the form of a disgrace. But when he does it out of love, meaning what he does because he is out of love for the Holy One, blessed be He, who is moved by love because he does not want to shame and disgrace his friend, then this as touching is included in holiness, and therefore it is written about them, saying, "And those who love Him are like the sun in power." This means that the sun did not answer the moon, not because it did not consider the moon, but because it was silent in honor of the Holy One, blessed be He. And I do not interfere in this point, that she disgraces me because she says that it is impossible for two kings to have one crown, and because it was so, the Holy One, blessed be He, gave her the power of the sun's light. This is the form of Ab Tinel, by which he includes touching holiness in the form of electricity. So this matter also belongs, blessed be He, to the matter of this week's parashat. Pinchas ben Elazar ben Aharon the priest answered the My wrath is upon the children of Israel, they have bought my house among them, I have not consumed the children of Israel with a curse, therefore say, Behold, I give him my covenant of peace. There is a Gemara in Zebahihim, page 2, where the Gemara says, "What is my covenant of peace?" This means that the Gemara says, "Phinchas was not given until sixty years of peace among the tribes." When did Phinehas establish peace among the tribes? Then it is written in the book of Joshua, chapter 22. It is told that when the children of Gad and the children of Reuben returned to their land beyond the Jordan, they built a great altar to the Lord. Then all Israel came against them to war. They said, "You are making an altar, and yet the sin of Peor has not been cleansed from it until now." Then the Holy One, blessed be He, is angry with you, above all knowledge. Israel will be angry, and God forbid. What will happen to you? Therefore, they wanted to fight with them, but they sent Phinechas and ten princes to hear their claims. What do they say? What do they answer? And then they answered so that your children would not say to our children, "The Jordan separates us from you, and you are not of the people of Israel, children of Gad." And the children of Reuben were afraid that in the end they would say that what is now the land of your ancestors is your inheritance and you are in the land of Israel and the people of Israel are only those who are near the tabernacle and those who are beyond the Jordan are not Jews. Therefore we said that we would make the altar an example of the altar of Moses only in a large way, not for burnt offerings or sacrifices, but because we feared that the language of the verse there would be such that they would say, and this will be until the altar is a witness between us and you that we are one people. And Phinehas accepted their words and believed them, and in this he made peace between the tribes, and therefore he earned what the Britons called peace. So this was here a consideration of what was initially submission and separation and sweetness, meaning the children of Gad and the children of Reuben at some point began to feel that, God forbid, through this thing they would anger Israel because of the separation of the Jordan. In the end, precisely through this altar, sweetness was found that they could always remain in the interest of the people of Israel. The scribe Hatam Sofer says about what is written in the Midrash in the wilderness, as the Midrash says in his judgment, "Tul's reward is not paid." The Hatam Sofer asks the simplest question: What is the meaning of the word "Datul"? What is the whole Torah? Everyone has a reward. Why only Pinchas? Rather, he explains something wonderful. He says, "Look at what is happening here with Pinchas. It is a wonder. Moses came and said, "Therefore tell him, 'I give him my covenant of peace,' and he will have and will plant after him a covenant of eternal priesthood." Pinchas, according to the Gemara, was not a priest until he was there until the sixty-sixth peace between the tribes. How much time has passed? If we say now, it is the year 40 more or less. When was it that he was there? The year 14, then seven years of inheritance, seven years of division, until they went to the Jordan and built the altar. Only then, for 14 years, Pinchas has the security that he is a priest, but no one lets him work in the Temple. And why, since the whole point of a priest is to pay taxes? But the tribes used to despise Pinchas. He has disgrace. You saw that Ben Buzi is Ben Puti, his mother's father, the gods, the idolaters, and the killing of a chief of a tribe from Israel, they would cover him up, and so he He could not work in the priesthood even though there is a Lush Pinchas, hearing his disgrace, is silent and silent for 14 years until he finally makes peace and then he makes peace and only then does he accept the trade, explains Rav Hatam Sofer. This means that in the law of his religion, his salary is according to the law that he should receive the salary for the mass. He will not receive it. Why, because they are still insulting him and he hears and is silent? You cannot give him the priesthood because a priest makes peace and he is still very angry with him. You need to understand where we stood. What was Zimri ben Salo in the shadow of the people of Israel, not only in the shadow of the tribe of Simeon? He was really important, just as Korah was not. They simply went with him among the people of Israel today. We read history in the verse, it does not say that Zimri does a deed, asking for a salary like Pinchas, and we finished with him. But it was not like that at all. You see that the tribes did not agree with Pinchas until he made peace between them. And then, oh, Pinchas is righteous, or now he can already be something to work in the Temple. So, this means that the Hatam Sofer in the law of his religion created, but when will I Give the British peace when he makes peace, only then will he accept the covenant. So that's how it's hinted at a little bit in the matter of the disgrace in the Torah of Se Peace, because he killed Dabiri. Ah, make peace by killing Barri.