ערב רב גרמו לעם ישראל.../זוהר בשלח 8/רב דניאל בניזרי

Kind: captions Language: en With the help of God Almighty, peace and blessings, we continue in the Holy Zohar, Parashat Beshalach, Parashat Beshalach on page 1, page 2. So we continue where we left off. We talked yesterday at the end of the lesson about the evening of Rav. So therefore, the Holy Zohar continues about the evening of Rav, the coming of the coming of the evening of Rav, The deed of the calf would not have been done, and all those who died from Israel would not have died. So all in all, all those who died in the wilderness, I mean with the calf, with the sin of the calf, it's all because of the evening meal. So says the Holy Zohar. For in every place where it is written, "And the Sabbath of the people was broken, and the people were lightened, and the people saw that Moses was ashamed." All these places are about the Great Day and the immigrants to Israel, everything that they did, and they would not have caused Israel, everything that they caused. Look at what it is, everything that they caused Israel, it's all about the Great Day. This is hard talk. I mean, without the Great Day, it would have looked different. The entire generation of the desert could have entered the land immediately without 40 years in the desert. This is hard talk. This means that this is the intention that everything will be ruined because of the evening meal and Moses our Lord, peace be upon him, because they were the root. He wanted to correct them because their root is the foundation of the father, as it is written in the Book of Ari, that is, Moses our Lord, and unfortunately it was slag, slag of this. He did not have to take them, but he wanted to correct them because of his piety, because of his virtue, because of his love for the Holy One, blessed be He, so he wanted to correct them, but in the meantime this is what happened, so the Zohar says, without the evening meal, none of this would have happened. All the bad events that happened in the desert would not have happened without the evening meal and the vision. That is a fact and that is a real obligation for the exiled people of Israel. It says, this is the act of the calf and that sin really caused their exile for Israel. So the entire exile, the entire 40 years, everything that happened was because of the great rabbi that it happened. This is it, this is what the Zohar says. It couldn't be clearer than that. That's how they say black and white. It's something truly miraculous. This is this great evening. Therefore, therefore, therefore, it is written that it has no standing, they have no standing, and they are not part of the people of Israel. Like we said yesterday. It's not that I'm not talking about those who are babies, as I explicitly said yesterday . No, I'm not talking about those babies who were captured. This means that they were born into families that do not observe a series of mitzvot. This is it, no, they are not guilty. They are returning. You see, you see with your senses. They are repenting. Thank God. They have become anxious about everything. When I tell you, you know, I mean, those who fear God and keep the Torah and the commandments. You see this with a sense of a multi-layered rabbi that is not a rabbi. These are those whose entire goal is one thing: to weaken the people of Israel in the Torah and the commandments. You need to know this. This is a rabbi that will be a weakness. That weakness in the Torah and the commandments. Their entire tendency is to lower the Torah and the commandments. This is their tendency. Therefore, there are four types, as we said. And there are also types that seem to be Vedic. But their goal is that even though they don't know this, you know this is their root. Therefore, they are about this. I'm talking about those whose entire goal is to weaken all faith and all of this. And this whole thing of the closeness of the Holy One, blessed be He, and this whole thing of fulfilling His will, blessed be He, with faith and confidence. All of this thing they weaken. And this is what the Holy Zohar says. And this is what the Holy Zohar says. The Holy God said in the Aquda, "Blessed be He, that you should take Israel to be saved like an angel." Therefore, it says that we have learned that the Holy One, blessed be He, said, "The Holy One, blessed be He, wanted Israel at the time of the giving of the Torah to be holy like the angels." The minister is He wanted them to be real, they returned at the time of the giving of the Torah, they returned to being like the first Adam before sin, just like the angels of the scribe and the one who worked, we will not be offended by her voice, and the Holy One, blessed be He, wanted to make them free from all things, namely, the fear of death and the fear of the flame, the fear of slavery. Look at what this is. The Holy One, blessed be He, wanted to make them free. Freedom from the bed is already over. The bed is over. The moment we received the Torah at Sinai, we reached such a level as the first Adam before sin, that there was no death in the world. It is over. And to be free from slavery, the leader of the people, meaning that there will be no more exile. This is the end of the story. The exiles are over. Everything is over at the time of the giving of the Torah. How many people say that Herut was written on the tablets? Everyone knows the sermon. The sermon of Chazal. It says Herut from the word Herut. Yes, on the tablets, these are the tablets of the covenant. But Chazal said in Tractate Eruvin, page 44, page 1, that the Gemara says, a sermon on this verse: Herut on the tablets: Do not read Herut, meaning engraved. No, no, do not read Herut, meaning that it is engraved. Rather, read Herut. What is this? Freedom, free, free from all the slanders, as the two workers caused their voice, here it is, the evening, the rabbi brought it to the land, brought it to the place where it was, because the calf was made, caused all the evils, namely, converts and their death, so then death returned to the world, so then the servitudes, all the exiles returned and caused the servitude of the Chaldeans, caused the bed and caused the servitude of the kingdoms, caused the Ditbaru, the Inon, the Lochi of the East, they caused Moses our rabbi to break the first tablets, which is the cause of forgetfulness, why does a person forget the Torah? It is not supposed to be like that, a part of God from above, he has a soul, he is not supposed to forget the Torah, but because the first tablets were broken, therefore it is the cause of forgetfulness in the Torah, as the sages said, and they said, if the first tablets had not been broken, the Torah would not have been cut off from Israel. All the Shas and the Poskim, all the Mishnahs, we would not have had to write as it was. As it was. We shouldn't have written it the way it was. But what were we supposed to do? But we had to learn it by heart. No one would forget. These are the first boards. But because we broke, there is oblivion forever. Therefore, Rabbi Rabbi Yehuda the Holy Rabbi Yehuda the President came and rushed to do to my master, they violated your Torah because you are the one who will lead you to the world. Therefore, he decided to write the Oral Torah, which is the Mishnah and the Shas. Then what else happened that caused all of this? All of this was caused by the sin of the calf. Who caused the sin of the calf? The Zohar says that the great rabbi caused his image from Israel. How many thousands of them died from Israel? How many thousands of them died, as Moses said, "Who is there for me? Who is there for me?" Then the entire tribe of Levi came to help Moses and killed all those who went with the great rabbi. Thousands died. Thousands died. He says, " And all of this was caused because the great rabbi's association with them was established. It was all because of the great rabbi's association with the people of Israel. Therefore, the Zohar draws a conclusion that without this association of the great rabbi, none of this would have happened. Thus says the Holy Zohar, "A miracle of wonders." Therefore, it says that this is why this matter is with the great rabbi. Therefore, we need to fix it. How do we fix it? Because we are not cooling off in the service of God, you do not come to prayer with a downcast face. You come to prayer like that with a face in the land as if what happened? He cooled off. No, you come with joy, you come with desire, you come literally with a people, new people, new desires to visit, with new desires to serve God with joy. And that is what he concludes. The conclusion of the Zohar is that even here, Israel, when they came out of Egypt, they are not called the people of Israel or Israel because before that, what did the Holy One, blessed be He, say to Moses, My people, let them serve Me, My people, My people, My people, come out, the people, the people, this is the answer, this is what we asked yesterday, we asked yesterday, at the beginning, he calls them My people, this is Rabbi Yehuda, this was Rabbi Yehuda, we asked yesterday, we asked yesterday that Rabbi Yehuda says, what is the difference? In the beginning, it says, Send my people, if not, will you send my people, my sons, the firstborn of Israel? You will see what kind of expressions of affection, and after that, what do you see? And Hashem will support the people who worshipped the calf, and the people will be relieved of their burdens. Aaron and Yeram because he was ashamed of something. What happened? The Zohar says that is why it is a long time after they connected with a great number of people. Therefore, he called them the people. The meaning is not an affectionate term, because the meaning is a great number of people. This is a connection with a great number of people. Therefore, they are called the people even here. Israel. They were taken from Israel. They are not called the children of Israel or Israel, and not a people in an affectionate term, but simply a people, as it is written. And Pharaoh sent the people. Here is our parasha. And when Pharaoh sent the people, and they were taken. And if you want to say that there and armed the children of Israel went up. Here is he calling them the children of Israel. And if you say, the scripture says, "They came up from Egypt, the children of Israel, because of this, Rabbi Yehuda, as he said, "They came up from Egypt, and they did not connect with me." Rabbi Yehuda, the son of Israel, what is meant? When the language " went up" and armed, the language of "went up" is such as to interfere. What is this to interfere? It is like I am before, meaning when they came up from Egypt and had not yet connected with a great number of people. Also, the only verse that Rabbi Yehuda found is that it is written that the fifty children of Israel went up. No, it is before connecting with a great number of people. Rabbi. After connecting with the Rav, the story ends. Not Israel, not the children of Israel, not my people, not a term of endearment, not anything, nothing, just the people. That's why they called them Israel because it was before they connected with the Rav. Because they connected with the Rav, they connected with them. You wrote it down. And the Rav also came up with them. Karlon Noam, since then, has called them the written word. Why, why, why, why, the people. Because they connected with the people. The Rav needs to know this. Therefore, the Rav means that this thing is cooling down. Every time a person has a cooling down, he says that he needs to fix it. He is warm in the service of God. His whole heart, all of it. You know, all of it. All of the sensitivity should be for the service of God. As I have told many times, it is good to mention this story to see that the great men of the world, the great men of the world, never wanted this sensitivity for the service of God to cool down. They did not want the Rav to become cold. Once, I once told about the Chazon Ish, peace be upon him, the greatest of the generation. He took it upon himself to learn Torah and listen to the Shema from the age of 13. This is his Kabbalah from Bar Mitzvah until the day he died. He stayed with this Kabbalah that he He will learn Torah to hear who the bar mitzvah took upon himself. He took it upon himself like this. He learned Torah to hear. You know what it is to learn Torah. He was a doctor who taught how to operate and never studied medicine. All this is thanks to Torah to hear. Torah is revealed to him. Everything is revealed to this man who studies Torah to hear. Everything is revealed. So he, then, one day, he learned. He had a student on Shabbat. They study and read. Sometimes there is a wind from the window. There are white tablecloths on the table. Who remembers that in the yeshiva, it always happens. It happens that the wind blows the tablecloth away and it falls to the floor. So, then, you are a student. He did not dare to get up in the middle of studying, to walk, to pick up the tablecloth. He will continue studying. What did the Chazon Ish do? He got up in the middle of studying, walked and put the tablecloth back on the table. So the student says, Torah is and I need to study. I would not stop, because I study with the Chazon Ish. I would not. But why did the Chazon Ish actually get up to return the tablecloth? So, then, he told him, Torah is Torah and I need to study. He asked You are the Chazon Ish. What did he say to him? He says to him, "Look, if I don't get up now, then I am cooling my heart to the sensitivity of serving God." I'm sick of it. why? Because I see, because I see it has fallen from my hands and I don't react. So, in order not to cool this sensitivity to the service of God, I don't ignore it. I don't ignore the fact that the map fell and then I get up and put it back. Look, always serve, always be, always, the meaning of the desire, that always with joy, with desire, they will serve the Holy One, blessed be He, and therefore all sensitivity was left to the Holy One, blessed be He, left to the service of God. And now let's see, let's see what Rabbi Yossa asks. Rabbi Yossa, Rabbi Yossa, Rabbi Yossa, the hard one, and Rabbi Yossa, the hard one, what is he asking? He wrote that what you saw in Egypt today, you will never see them again forever, right? The Holy One, blessed be He, says, what you saw now in Egypt, you will never see them again forever. Rabbi Yossa asks, my brother, every day of the coming from Hamon to that, the evening is a great day. And if so, every day they would see the people, the evening is a great day when they were from Egypt. So what are you saying, you will never see them again forever? Here, here, every day we see the evening is a great day when they left Egypt. So what, how does the Holy One, blessed be He, say, you will never see them again forever? This is what Rabbi Yossa asks. Rabbi Yehuda said to him, Rabbi Yehuda said to Rabbi Yosa, "The Arabs are written, and not Egypt, as many as the rest of the peoples of the land were in Egypt, because some other peoples were living in Egypt and they were the Arabs." Do you understand? This means that what is written to him, " You shall add to what you have been to Egypt," does not say "Arab Rab." There were many peoples, many nations in Egypt, so what they saw later was a great feast. What he said, " Don't add more," is written in Egypt. It is not written "Arab Rab". That's why they really saw the evening much later. But Egypt will never see again . But even if we say that what is most important in the Arab world was Egypt. Even if you say that what the verse says is a long and written evening, you won't see any more. Rabbi Yehuda says to him, "But all of them were circumcised, and since they were circumcised according to the principle of Egypt, he says that Moses our rabbi certainly would not have brought them out without circumcising them. He converted them. So that they were all circumcised. And since they were circumcised, you cannot call them Egypt. So what is written in the verse, Egypt, for whom you have seen Egypt today, you will never see them again. Then the Egyptians, it is not a great day. Why, because they were circumcised, they have a covenant of circumcision. He circumcised them. So they are not called Egypt. And on the puma dosha, Cabulun, and according to Moses, they received them. That is, what the scripture said. Then it says in the Holy Zohar, it is according to Moses that they received the great day, as the verse says, "When they made the calf, what is written? The Holy One, blessed be He, said to Moses, "Go down, for He will fight with you. What is this with you? What is there for Moses?" He says to him, "Yes, this is a great day, meaning you received them. So it says to him, "The Holy One, blessed be He, go down, for He will fight with you. This is a great day." They sang quickly from the path that you commanded. Your commandment is written as if it were In the verse it is written, " Your commandment is lacking." And the sermon is that the Holy One, blessed be He, said to him, "You commanded them about the commandments and guided them to serve Me, not against My will." Therefore, therefore, in truth, He says to you, "Go down, for I have been with you for a long time, and you have quickly come to Me." As Zvi should have said with Him, "Commandments, no, we do not read commandments," but the written commandment is, "You commanded them, because you commanded them, you received them, and you see that He is quickly on the path." And what is the reason that Moses wanted to convert them, since they were his sparks, as He said, "In the tree of life, in the tree of life, he writes that this is the root." Their root is in Moses. But they were the achievers. Achieved means bad things. The bad news is that the bank is called Yesod Daba. That was the bad thing. It shouldn't have taken them. But as I said, out of his great piety, out of his great love for the Holy One, blessed be He, he wanted to, as it were, please the Holy One, blessed be He, by bringing them back under the wings of the Shekhinah. And the verse that we said, "Armed and armed, the children of Israel ascended from the land of Egypt," according to the word "armed" missing "and," and we demand, demand like this, as if armed without "and," it's like 50, as if five, yes, from the word "five," one of five, meaning that one out of five was a large group, and Israel was four fifths, meaning that "and 50," what is meant? It means that 20%, 20% was a large group in the people of Israel, and 80% is among the people of Israel, that's a lot, 20% was a large group. And Rabbi Yossi said, and Rabbi Yossa says, according to what is written, "Five" ascended the children of Israel, and armed, the children of Israel ascended. If so, as if without "and," then five of Israel and one of its sixes, meaning part of the sixth, were a large group, and a fleet with a fifth for Bar Bar or a fifth for Geb, if it's one out of six or one out of five, if it's 20% from Bar and Geb, as the Gemara says, Rabbi Yehuda says from what is written, "The armed ones demanded, one out of 50 of Israel were a large group." So what does this mean? So what does this mean? What I mean is that it's 20% 20%, good evening. That's a lot. That's a lot. So you see that supposedly Moses our Lord accepted them and they corrupted the people of Israel and says the Temple is a little bit Rabbi Shalom Bozga he says says what is written and one half one half of five one from Israel and four half a thousand says yes one from Israel not so then he says this is the Holy One half a thousand says says that the half a thousand were two times two times two times from Israel he interprets it completely differently it is not as we interpreted 20% double double do you know what that is you know what that means according to his words according to this thing the opposite with Israel will be 20% and they were 80% according to what he says good this is to know this is such an interpretation and I have some proof for it as it is written in the chapter of the verses the rest of the verses write like this why because it is known that half a thousand did not enter the land all died in the wilderness no one entered the land on half a thousand when those who entered with Joshua did not enter so how did they return how did they return today today certainly there is a half a thousand but Ariel writes that they returned in the incarnation in his time it began in his time it began and in the rest of the verses he writes and most of the generation of them here is interpreted as the Temple was a king Today is not today it is not certain not certain not today it is more Ariz Harizel says Harizel says already 50 450 years ago he writes that most of the generation of which the majority this generation are that is how he says most of the generation most of the generation that is the majority of the generation this is what is meant 450 years ago well what changed it continued it continued so certainly according to this a little this is proof for Rabbi Rabbi Shalom Bozaglo therefore Rabbi Shalom Bozaglo writes that the interpretation is the opposite that much more much more and therefore and therefore really in the Torah in the Torah the Torah according to simplicity you know according to simplicity throughout all the stories of the Torah you see that it is all the time the majority is the majority because if it was the miots the Torah did not do complete episodes from each other and with sin and tevta toteta and kill as if you understood because they are constantly asking me asking me but how many have there been so that supposedly all the stories around the evening rabbi if they were miots then I tell them wrong because according to Rabbi Shalom Bozaglo no they were not a vocation at all they were they were the majority and I also bring them the other verses that most The generation of them that Komar Ari despised, therefore, there is no need to be alarmed, no need to be alarmed, no need to be alarmed, and according to what we said, there are five types, five types, so then, four types, four types, these are Gentiles, these are all the heroes, the name is when you count the Amalekites, all those that are written in the Holy Zohar, but there is a part that is from the people of Israel, who are here with us, who are here with us, oh, one of the parts is even the ultra-Orthodox, even the ultra-Orthodox, there are signs, there are signs to recognize them, but but let's say this, a common camp of all of them, it is a cooling in the service of God, the love of God, the fear of God, it is like someone comes now and you are doing a lesson, for example, and makes you a clown. You know what clowning is? You can teach from today, this is from morality, 100 times morality, he will come and make a clown, one. Everything is, he cooled the whole lesson. Everything, you understood all of this. All of this is signs of the great evening. Therefore, the solution is one thing, what is one thing? Go to the Holy One, blessed be He, who came to exile us, not an angel, not a charlatan, not a messenger, not anything that the Holy One, blessed be He Himself As our Master Moses requested, so he will be, he will be the last Redeemer just because of that. Just because of that. Because no, because he didn't want a messenger. The Holy One, blessed be He, said to him, "After you, the calf, my angel will be sent before you." anything. If you don't come, we don't have to enter the country, just you or nothing. And this is truly the leadership of the Land of Israel. The leadership of the Land of Israel is not an angel, not a messenger, not a seraph, not anything. And the Holy One, blessed be He, does not agree. not. The Holy One, blessed be He, does not agree as he does abroad. Abroad, led by angels. The Holy One, blessed be He, does not conclude outside the Land of Israel. Why is that? Because He respects. He respects the request of Moses, our Lord, peace be upon him, that it should not be done only by the Holy One, blessed be He. The eyes of God always come from the beginning of the year to the end of the year, all the time. Yes, we have nothing to do with them. There is nothing to argue with them. What to do? What to convince them? What to explain to them? If you are sure that it is a great evening, then that is what is said about it. If they invented this proverb that I don't really like to use because it is not really a Torah proverb. But if I'm the one who invented this proverb, it's a waste of time, right? It has been said that it is a waste of time. You're wasting your time, there are better things to do in life than that. Because if you're sure the problem is that you're not sure how do you know? If he has a little bit of fear of God, you talk to him about Shabbat, you talk to him about the Torah and you see that he gets excited and you see that he's doing something to you, I didn't know, I didn't know, and slowly he comes back, then that's a clear sign that he's not a Rabbi, but of course he's Jewish, what, because he's a baby who swore, poor thing, poor thing, he was born into a family that didn't do anything, what can he do, then you see that he comes back, he comes back, what, look at how many people came back, even tattoos, no matter what, it doesn't matter how, what they said, do you see what they came back? All of these are heavenly. All of these are truly good Jews, good souls, special souls. Sure, sure. But those who you see as venomous to the people of Israel, as if against the Torah, against the commandments, even though they themselves keep Shabbat, for example, but you see how they talk, you see that they are wrong, wow, if you talk to them about the Zohar, that is one of the clear signs. This is one of the clear signs that they don't want to hear anything about the Zohar. Nothing. Nothing. There were even yeshiva heads who were rewarded with boys from the yeshiva because they studied Zohar. And the Chafetz Chaim, who was Lithuanian, would tell the boys to study Zohar every week on the parsha every week. Every week, he would advise the students to study the Holy Zohar on the parsha of the week, and they would laugh at the boys. why? Because they learn the Holy Light. Do you understand? This is another one of the signs. That's why it's not difficult. You talk to him, you talk to him about Shabbat, you talk to him about mitzvot, you make him something new, you talk to him like this and you see, you see how where where where the conversation leads, where the conversation leads. But if you see everything as only against you and only wants to cool you down, you come to strengthen him, he wants to cool you down, then make peace with him on high . He will make peace with us and all of Israel and run away run away because it's a waste of time you have nothing to do with him he is not part of Israel let's be clear let's be clear he is not part of Israel that's why I say that's why I say I only that's why I say I emphasize only if it's certain if it's certain he is a great Rabbi he is not part of the people of Israel really not really not only and only who because you see it you see what part who is part of Israel even though he was far far far far far how blessed be he how far here I had a student blessed be he not long ago I married him something amazing you won't believe how far he was you won't believe how far he was until he repented until he repented at all he repented he thought his mother was a gentile it was so far away he wanted to convert because he went to all this and look for the all everything all everything how do all religions happen he went to check them all he went to check one by one suddenly he saw that the true Torah and the commandments and this and he called his mother I I have to find out because if you are a gentile I want to convert and in the end it turned out that she is Jewish she also thought she was a gentile Look at what this is about. How could it be? Because she really thought she was a Gentile. In the end, she told him, "Wait a minute, do you want to convert?" "Wait a minute, let's check. I don't know. That's what they told me. And in one minute, ta ta ta." In the end, she found out that her mother, her mother, was Jewish. Her father was a Gentile, but her mother was Jewish, so she is Jewish. So he said, "God bless, then I don't need to convert, I'm Jewish." And wonder, now his mother is divorced, wow, and now his father married a Gentile, but his father is Jewish. Look, a miracle. So it's like he came, he came from a Jewish father and a Jewish mother, but they are distant, very distant. But look now today you are not you are not you will not believe he is a true blessing for everything everything fears heaven completely learn yes yes you fear heaven completely I tell you completely he fears heaven I am just explaining to you understand it is not because he is far away so God forbid he is a great Arab God forbid he is just poor he does not know what you are what you want from him it is called this is the vision its name is a baby who swore. That's why I emphasize it all the time. Don't pay attention to appearance. Appearance is nothing. A person can appear to you as secular and a rabbi. Maybe he really has the fear of God inside. Don't pay attention to appearance. Do you understand? But what? But but it does refer to internalities. If you see that everything is against the Torah and against the commandments and only wants to cool you down, then you see that there is nothing to be done with him, nothing to be done with him, and therefore it is written in the Zohar that only Moses our Lord deals with the Hamer Shev. As long as he finishes with the evening meal, then he can come and with the help of God we will deserve a closer exile than him. Amen and Amen. Amen Eh