היד הגדולה ואמונה בקריאת ים סוף/זוהר בשלח 60/רב דניאל בניזרי

Kind: captions Language: en With the help of God, may God bless us, we feed all the people of Israel, in the blessing of all the people of Israel, what is written in the Sages, in Nissan they were redeemed, and in Nissan they will be redeemed, especially with the severe blow, 150 families in Arad cannot return to their homes, 150 families also close to 100 wounded, at least, thank God, they did not mourn the dead, but this is not a severe blow, specifically in Nissan. You understand, the Holy One writes that every day of Nissan has the virtue of Rosh Chodesh. These are great days. These are holy days. So with the help of God, everything will turn into joy and happiness and a near redemption, as it is written, as it is written in the verse, when we rejoiced, as much as we suffered, says the son of man, living. What do you mean at least that the joy will be like the torture that the people of Israel went through? What are you at least? What? More, certainly a raid, more, but not less, not less than that, to the extent that a person has gone through sorrow in life, then the joy will be at least against the sorrow that he has gone through, at least but certainly it is more than the storm, which is with the help of God today, we will continue in the holy Zohar. Beshalach Beshalach page 33 page 1 because it is really a matter of dyuma. Today, with the help of God, we will do the משע before, right before, then, Yashar Moshe, the last verse before, then, Yashar Moshe, and with Rabbi Shimon, and tomorrow, with the help of God, we will learn the האזר משע before, because it is a matter of the days of the week. This is on the seventh day of Pesach. The seventh day of Pesach. So we sang, then, Yashar Moshe. So with the help of God, we will continue now with Rabbi Shimon. Rabbi Shimon said, and so on, because of its saying, "It is a time of frequent prayer for Israel." This is exactly the matter of dyuma that speaks of the redemption. Nissan is redemption. All that is, there are those who even have a son born to them. In Nissan, they call him miracles. Why? Because it is a matter of miracles. Redemption is in Nissan. So Rabbi Shimon says, and so on, for the sake of the fathers, I will provide the redemption for Israel. Why? What is this, and so on? The meaning of the call to the Red Sea, etc. Everything that was in Egypt, the Holy One, blessed be He, brought the fathers to see in the redemption because He promised them, He promised them the redemption, so He brought them, He established them. From Hebron so that they would come to see the redemption, then he says the same thing, the same thing. Everyone who says for the sake of the fathers always has a chance to redeem Israel. Then it is known what the holy Baal Shem Tov says, what is for, for the sake of the fathers, as it is written in the Gemara that for the sake of clemency, my son, the whole world is nourished. The whole world is nourished for. What is for? The holy Baal Shem Tov says, for the sake of clemency, my son, for his own sake, this is the pipe. Everyone has a pipe. In the pipe of clemency, my son, of Rabbi Clemency ben Dosa. So in his pipe, the whole world receives sustenance. This is what is written in the Gemara. The Baal Shem Tov says for the sake of meaning, for this because of him. No, but for he says this is the path. This is the pipe. The same thing about redemptions and all the miracles and wonders says this is for the sake of the fathers, for the sake of the fathers, all redemption for Israel, I have walked and remembered my covenant with Jacob, and even my covenant with Isaac and my father, my covenant with Abraham, a remembrance, and the land of remembrance, a remembrance of the father of the father, may the Holy One, blessed be He, remember his covenant, I will make a covenant with them in order to redeem my son. Israel then says then then he remembers after all the redemptions that we have, we need to know this is because of the fathers, this is because of the fathers, and I remembered, it is written explicitly, right, we say this every day in sacrifices, and I remembered my covenant, Jacob, and the father of my covenant, Isaac, and the father of my covenant, Abraham, remember and the land, remember, father, father, rest, that the Holy One, blessed be He, remembers His covenant, which You made with them in order to exile the children of Israel, but what is it and the land, remember, about whom is it said, okay, I remember the people of Israel, beautiful, but the land, about whom did it speak? Rabbi Shimon says these to include with a very David, a queen, a bright boil in its expression, the land is the kingdom, this is King David, Rabbi Shimon says to include with the mother, King David, peace be upon him, rooted in the kingdom called the land, which is a chariot together with the fathers, and they do not quarrel, they frequently dissolve it for Israel, who together always awaken the redemption, that Israel is the four legs of the throne, this is the throne of honor, so this is the fathers with King David, he is the fourth, the fourth leg in the chariot, so this is Abraham, Isaac, Jacob, and David, their queen, by virtue of the four of them, we have the The redemption of Israel, then with the help of God, may he awaken immediately, with the help of God, soon, today, today, with the help of God, after this, it is written, "Here are the verses, these are the verses, before before before the stranger Moses and Israel, the great hand that the Lord did in Egypt, then Rabbi Shimon says, "It is hard, how hard, and why did you do what you did now, now, now, at the Red Sea, the great hand did miracles and might for Israel, what did it not do before, what is happening, what was the whole year of the plagues, what was the whole year of the plagues in Egypt, what do you say, today, now, is the greatness of Israel, what did the Lord do in Egypt, when was it at the Red Sea, and what was the introduction, Dana, and what did it do before this, miracles and wonders were done for them, while they were in Egypt, in the Red Sea, they saw the great hand of the Holy One, blessed be He, then why is it specifically mentioned at the Red Sea, what is the great hand that the Lord did, which is only now, the great hand did now, at the Red Sea, and not before this, says Rabbi Shimon, but the reason is that the great hand says, "A tremendous innovation," why is the great hand written now at the Red Sea, and in fact it happened on the seventh day of Passover, a hand that will be done to her?" Less than five fingers means the hand is not called less than five fingers and it is known that five fingers are five virtues of the left hand. There are five five graces are five fingers of the right hand and there are five burials are five fingers of the left hand. It says and what is written, the great one And her finger is smooth, she calculates it very well. Every finger and finger adds up to a big calculation. Why, since every finger and finger is included in all the fingers, then every finger is included in the five fingers of each hand. There are 50 tests. And she is holy to you. He worked miracles in them. And this means that each one. We said it is 10. Why, because it is 10 sephirot. Now, all and every finger is included in all five. It is 50. So you can find 50 in each finger. And this continues. It continues. Because if you say that all 50 also have 50. So it is 50 * 50. In each finger there is a full. This is what he says. This is until the end. Our Rabbi Chaim Vital writes until the end. So this is all of this. So it is like a parable for the finger of the Holy One, blessed be He. He says that in the five fingers of each hand there are 50. In the five fingers of each hand there are 50 tests. And each test you say can be another 50. And she is holy to you. He worked miracles in her. Therefore, the Holy One, blessed be He, did through the fingers of the left hand. Which was included in the right hand miracles and prowess with which Egypt was struck by 50 plagues on the sea . Therefore, he now explains all the methods, all the opinions that are written in the legend. In the legend that is written there are 50 plagues on the sea. Why? Because every finger we said is 10, five fingers is 50, this is according to this opinion. But you can continue the calculation, right? Therefore, it can reach infinity. And in me all of them will be uprooted, a dragon from their descent, and in this all the steps were uprooted from their continuity and connection in holiness, so he says like this, so therefore he is all the steps, right, that were preserved in holiness, he uprooted it, what is meant? Rabbi Arizel explains that just as there is a whole level in holiness, ten sephirot, there is a whole level, what is hidden in the last one in impurity, right, so he says that everything that was in Egypt was completely uprooted, completely nullified, also the song of the song of Egypt was also nullified, this is what he says, everything was uprooted, everything was uprooted, and therefore when did it really happen that everything was finally uprooted? In the reading of the Red Sea, you will see that this is the ancient light. Therefore, the holiday actually ends with the reading of the Red Sea, because there we were completely uprooted in the Exodus from Egypt. We were not yet completely uprooted, especially with the plagues that were in the process. It was in the process or not uprooted. When were we uprooted for our ancestors in the Exodus from Egypt? The meaning of the reading of the Red Sea was seven days after they left Egypt. And this is what Rabbi Shimon says from here. An explanation of the teaching. Which teaching, with the help of God, we will learn the whole spirit of the left hand, with its five fingers, how many is written? Because with the first five fingers, which are opposite the five graces, we said, with the right hand, by which the first five plagues were inflicted. The first five plagues were in the right hand, these are five fingers. And he strengthened Pharaoh, who was in his possession and in his choice to return, and he did not want to. Because they were not five. Because the first five plagues were inflicted by five graces, a word was uttered in my possession, Pharaoh. Or more, his word was not in Pharaoh's choice to return. Why? Because five plagues The last were by the five mighty deeds in order to write and then it is written and he will strengthen Pharaoh's heart to the point of poverty. That is, the power of the mighty deeds that since he was seven in the first five plagues again had no remedy he ends his words and went up. And on this it is said and Israel saw the great hand and concludes that the five mighty deeds were included in the five graces until the mighty deeds are also called the great hand so there is great depth in this first of all why why should graces be cursed with mighty deeds because the graces are for the people of Israel and the mighty deeds are for the Egyptians because at the same time he takes revenge on the nations he does wonders and wonders for the people of Israel therefore it is first of all a curse second thing it says that God will strengthen Pharaoh's heart this is because he kicked with five graces and it is known that five graces are five beings every grace is a being also in the mighty deeds every child is a being so he is in favor of being he did not believe who is God that I should listen to his voice because he did not believe in being in the providence of the poor that he brings all the plagues this is called at the time of graces he did not believe with Because he did not believe in existence, it just broke his heart. Now the story is over. That's why it is written and strengthened. No, not that he took away his free will. Of course not. Of course not. He did it to himself. A person does it to himself. A person kicks God's hand. God does miracles and wonders for him. Now he is providing for him. He saves him from all kinds of things. He doesn't know what livelihood is all the time. And he kicks it. Because, for example, he is not happy. He is complaining about what God is doing. So it closes his heart. Not that he is taking away God's providence. He is not doing it to himself. That's what happened to Pharaoh. Pharaoh called him because he was in favor of it. Therefore, what is written? You acknowledge a small miracle. Yes, and you gave you a miracle to fly. Thank you for the small miracle. A great miracle was done for you. A person who does not acknowledge a small miracle does not deserve another miracle. But as long as he acknowledges, acknowledges, acknowledges, acknowledges, the miracles do not stop. They do not stop. It is a fearful providence. It is like a mitzvah that leads to a mitzvah. This is it. But as soon as a person does not acknowledge and, God forbid, is not happy and complains and so on. Then it is as if he is kicking. He is kicking. Shuts his heart The story is over This is what happened to Pharaoh Therefore, this is a person who will learn from this to be careful to be careful to be grateful for every little thing The smallest thing that can be a riddle You came You found a parking space Say thank you very much You said It is not obvious today To find a parking space May his name be praised Just you get in the car Yes You haven't gotten out yet Three cars are waiting We need to discuss now Who was first here It is not obvious You come Find just an example Yes And everything Everything Just thank you Just thank you Now Here is the last verse And they will believe Yes And they will believe and believe As if the last verse The meaning before Then Moses was straight and appointed by my Lord Moses served says Rabbi Shimon And because its lens did not believe in my Lord And that until now the people of Israel did not believe in the name What does Rabbi Shimon say Wait a minute What is happening What is this And they will believe in the name and in his name That they will serve now What did they not believe until now How do you say It is written Straight that they believed Moses Straight What is this And they will believe Now says Rabbi Shimon And it is written As soon as Moses our Rabbi came to preach the good news of redemption to them It is written And the people obeyed and heard And it ends Here is explicit He came to preach to them The redemption is written clearly and correctly, saying, "And the people believed, and from the tongue of the people they heard and were warmed, all of us were mighty, servants of God, blessed be He, and in Him in Egypt. They saw all those mighty deeds that the Holy One, blessed be He, did in Egypt. And if so, they certainly believed, then what is this, and they believed in the name of the Lord, now, but who, and they believed, then what does the Lord interpret and what is this, such as these, which hinders, what is this, such as these, which hinders, before the Red Sea, you understand, this is spoken of before the Red Sea, and they believed, that is, a word of faith, that they believed in the words of Moses, what he said to them, as it is written, and Moses said to the people, "Do not be afraid, do not be dismayed, see the salvation of the Lord, which he will do for you today." And this is how the verse ended, and they believed in the Lord and Moses, they worked on what is written, and they believed, that they believed, that they were in great trouble, the Egyptians with all the horsemen came like this to attack them on the sides, evil animals ahead, the sea was closed, they did not know that the sea was going to be called, now, and Moses our Lord said, "Stand up!" He said, "And Moses said to the people, "Do not be afraid, stand up!" See the salvation of the Lord, which he will do for you today. This is what was said, and they believed." In my master Moses, they worked on this. It is said that Rabbi Yisha asked. Then Rabbi Yisha came. Rabbi Yisha asked Rabbi Shimon. Rabbi Yisha asked. And he said, "It is written, 'He raised Israel from Egypt,' and he died on the shore of the sea.' We have explained this. Yes, we have explained this. There are several interpretations. So he asks and it is written. It is written even before the Red Sea was called, 'You will never see them again.' And after that, they buried them. Before the Red Sea was called, 'You will never see them again.' You will never see them again. The meaning is, 'Never.' Here, they saw them now, at the Red Sea.' Rabbi Yisha said, 'He saw them dead. No, and it is not called ' vision.' What you will never see again.' is life. But seeing them dead is not called ' hearing them.' It is not called 'sight.' He said to Rabbi Yisha. Rabbi Yisha said to him, 'Oh, my brother, Rabbi Yisha, excuse me.' Rabbi Yisha answered. Then Rabbi Yisha said to Rabbi Yisha, 'Oh, my brother, if it was written, 'You will never see them again.' Okay, I understand you. But it is not written, 'You will never see them again.' No, but I agree with you. If it was written, you will not see them anymore, you will not see them anymore, life is fine, I believe you, but he said, but now it is written, you will add to them forever, forever, it is not written, life, so about that he says, he said to Rabbi Abba to Rabbi Sa'a, then Rabbi Abba says to Rabbi Sa'a, you asked, "Destiny," then Rabbi came, Rabbi Abba came, Rabbi Abba and said to Rabbi Yesha, excellent, you asked, "Destiny," a beautiful question, you asked, so what is the answer, what is the answer, do not be confused, this is a sect from the world to the world, we die, a world to the altar, and a world to give to them, there is a world, here is what we spoke about, here is the world, this is exactly what we spoke about, there is a world above, which is the understanding, and there is a world below, which is the kingdom, from the world to the world, this is from the understanding to the kingdom, from the world to the world, from the understanding to the kingdom, and then this is the interpretation of the world, the daleelah, which is its service for lighting in the censing, then she understood that she is the mother of the Holy One, blessed be He, and the Shekinah of the kingdom, saying, "The beginning began to light the candles, meaning to illuminate, to illuminate in the lower sefirot, which are called Zun, this is holy, with its fragrance, my Shekinah, meaning to prepare." Preparing dagdalut to illuminate with them is called this they are called candles in the context of the law in which as if a candle you understood there is fire and all there are some laws so it is beautiful no but candles candles it is not as if candles it is directed fire this is from the side of the law there is a law here but they it illuminates them to cancel it cancel the law those who protest dagdalut illuminate and therefore every time you bring light it cancels the law completely and on this world world dilatah taman is its end and malchut and malchut there is the end of the world of nobility right malchut this is the last sphere of the whole world of nobility. This is malchut because it stands at the border of nobility and the inclusive of all and it is inclusive of all the influences of all the upper faces and all the lower beings that came out of it. And from which world their door opens its hero to the lower. And malchut and kingdoms and kingdoms the laws arise to the lower ones. So where is malchut? In the last sphere of nobility and from it all the laws arise to the lower ones. Now we need the light of the bi of understanding. So with the help of God we will end this section now and start tomorrow Then there is Moses. So he says like this at the end he says like this and by the world you will hear this is really a daily occurrence and by the world a holy servant blessed is he for Israel and he has purchased for him he has tried here are all the miracles that with the help of God we see eye to eye all the miracles in the last redemption he says this by the kingdom he did do do do will the Holy One blessed be He signs for Israel yes and how he calls them dishes right and he calls them miracles and as if the world was a miracle worker and when the kingdom awakened to do miracles for Israel then all of Egypt settled in his days and by her enough world all the Egyptians were drowned in the Red Sea by the kingdom and the scenario for him for Israel Nisa by the world and the Holy One blessed be He will call as if he did miracles for them for Israel by the kingdom exactly what is happening. Exactly what is happening. He comes, he takes revenge on the nations and does miracles for the people of Israel and it is written. And on this it is written, you will not see them again for ever until you are afraid of the world and they surrender in judgment until the kingdom awakens And the Egyptians delivered up in her judgments. The interpretation of the verse is thus. What does the verse say? It says thus. Moses said to Israel, Yes, I translate to you as if according to the interpretation of Moses, Moses says to Israel, When you saw Egypt today, then you need not show the meaning of fear, you need not be afraid of them, why do you not need to be afraid of them, because you will no longer see them until forever, interpretation: Until the kingdom that kills them, then you will no longer see them forever, what is this: Until the kingdom that kills them, then you do not need to see them until the kingdom kills them, you do not need to see them, therefore, see them dead, why, because the kingdom killed them, then how will they see them dead, this is forever, this is forever, and in this way, they taught it, as it is written, because they were found to be judged in her judgments, then it is written, and Israel saw the Egyptians dead on the seashore, so they continued to see them dead, as it is written until the written, from the world to the world, here we are finishing the section, until the world, exactly, they need redemption, they need redemption, until the kingdom awakens, which will cut off all the steps. The benefit of this is that after they saw the Egyptians dead, as it is written, and they believed in my Lord and Moses, their servant, then the main part of their faith depended on seeing the Egyptians dead. Why because because you will not shoot them anymore forever and ever until the kingdom kills them, you will not shoot them anymore, then and they will believe in my Lord, they will sit on each other, one on top of the other, when they saw the dead, then the kingdom did what it did and killed them, so they, therefore, have faith that depends on what he told them earlier that they would not see them until the kingdom kills them, so with the help of God, here we are now hearing the blessings and everything, so with the help of God, we will deserve to see the redemption eye to eye, and with the help of God, the Messiah will soon appear, and not to forget that all the leaven now that is being burned is physical, it is true that it is physical, but not to forget that in the spiritual, what is in the spiritual? Physical cleanliness is good, it is the leaven of the leaven of the house, but testing the leaven on the night of Yad is the elimination on the day of Yad, it means that we also work on spiritual cleanliness in the house and remove from it all kinds of evil spirits and other germs in the sleep. that are hidden in it and cause many troubles and lack of peace in the house and by removing them the house is filled with blessing and salvation as there are in particular there are also in general about all this evil spirits all this impurity that all this is what we have learned now what is it when it dies it is the same power the power of the nations of the world that came to disturb the people of Israel because it has a suction from holiness the moment you cancel the suction by burning the leaven then it is consolation the story is over and what and what advice I think advice important advice so I said yesterday I said like this in a hint yes in a hint how does the parasha begin the book of Leviticus Leviticus with a nice hint with the little A this little A everyone says that what alludes to humility is humility I said okay you want to allude to the humility of Moses because Leviticus is Balaam this is without a A Leviticus is a term of endearment this is for Moses our master Leviticus with a A you want to allude humility to Moses so therefore Leviticus that it is endearment with the little God you will allude it somewhere else what what why why why just allude humility at the beginning of the Pentateuch and take what is the connection apparently yes apparently there are many more places In five Torah books you can allude to Moses' humility. Why? Because because of this that we are now almost 2000 years without the Temple. There is no Temple. It is the longest. There is no Temple. So he comes to allude to Leviticus which begins the wall of all the sacrifices that we do not have, it is already cold close. Very close to 2000 years we do not have them. So because we do not have them right now in all 2000 years so that is why in the Torah books that are being discussed that begins with the with the sacrifices that is why many Torah Talmuds begin with Leviticus as well sacrifices where you have studied and dealt with the Taurids as if in purity as if in So to tell you if you are a slave and you really nullify yourself before the will of God it is as if you are offering a sacrifice really really someone tells me yesterday I learned this in Hido tells me more than sacrifices well I said at least the same thing the same thing so he comes and tells me no more than sacrifices it is humility humility there we will be able with the help of God to see eye to eye the redemption of our redemption our redemption with the help of God in the building of the Temple the faces of the time of our righteousness in the word In our days and to discover the hidden light, with the help of God, may peace be in the world, may it be so, and we say, Amen.