אזכרה לרב צוקרמן זצ"ל - עגלה ערופה | הרב חננאל אתרוג | בבא קמא | תשפה [1]

Kind: captions Language: en So peace and blessings to everyone, now we hear this is the first meeting, so with the help of God, may it be a blessing. We usually study in these classes the Haggadot of the tractate that we are studying, but oh, we haven't really gotten into the tractate yet. It's too early. And I want to study a subject that I think we study every year, but I can't not study it because the Sages have protected us from the weekly torah. We usually repeat the Torah of Judges, and the seventh of Judges was written especially for us. So whoever hears this a third or fourth time can move on to study something else. In the meantime, I will talk about the end of the torah. The Torah of the Aravah, in its simple form, is a surprising torah, just as the Rabbis ask, just as the Sages ask, and just like everyone else. He found a hollow in the ground, which is yours, and gives you to inherit. He gave it to you in a field that was not known to you. So I will not read you all the verses. You know them all. The elders of the city went out and measured it, and took it down, and beheaded the cart. And at the end of the verses that conclude them, this is such a speech. The trouble that the elders of the city should have said to the elders of the city. You know this is not the age of the elders, the righteous scholars of the Sanhedrin. The elders of the city decide to me. They will wash their hands on the cart that was broken down in the stream. And they answered and said, " There is a trouble that they should say. What? Our hands have not shed this blood, and we have not seen it. We are not guilty. Atone for your people Israel, whom you have redeemed, O Lord. And do not give a man among your people Israel. And we will atone for them. And you will explain to them a man. The giants from among you will do justice to the poor, O Lord. They are young. There is such a testimony. Our hands have not shed this blood, and we have not seen it. So the Gemara asks, the Gemara in Tractate Sotta asks what you all are asking, what is it asking and why did you ask and why did you ask? We think that the court is shedding blood, they found someone, there is a murder, there is a murderer walking around here and we don't know who he is. So I was just thinking that those Sandarini who issued a beauty oath on him, that your hands did not shed this blood, who thought, who dreamed that you shed this blood, what does it mean? You need to oblige them. It's not so pleasant that they have to say something like that, that maybe we won't believe them, and why did it occur to us that the court is shedding blood? The Gemara says Tractate Seuda, page 10, page 2, but rather excuses the covenant: He did not come to us, we were released without food, and we did not see him, and we laid him without a funeral. It does not mean that we killed him. This is the Peshat. Rashi brings this. Rashi brings this. This is the Peshat. Rather, the meaning is that it cannot be that he came to us, we were released without food, or they will be laid to rest without a funeral. What is this funeral? This funeral is a funeral to accompany. It's impossible that he came and we didn't accompany him, we didn't understand him. And the big question is, what happens if he truly came to our hands and we rested without sustenance or without a funeral, then our hands did indeed shed this blood. So yes, they were slaves. We are the killers. When we open it up, it's a lot of seemingly false accusations because why all of a sudden, A. Because we didn't understand food, we are the murderers, and the question is why was he given food at all? If he found a body in the city in the field, it was not known who would take it, then there is a working assumption like this. Rashi explains in the Mishnah that there seems to be a working assumption in the Mishnah. How was this man killed? Well, if there is a gang of murderers in this city, the police should monitor and deal with it, but an unusual spirit happens. Rashi says, "What is the reason that we dismissed him without food, without food for the one who was killed?" Rashi says, "Our hands did not spare him. He was killed by us, who dismissed him without food, and had to shut up the people, and because of that, he was killed." It seems that there is some scenario where he was terribly hungry and had no choice. He was screamed at. He had to rob like a sect. He would die of hunger. So he attacked someone and this person stood up for his life. In fact, this person is very fine. Someone attacks me, so he gets up and becomes a clever schemer to kill him, and so I freed myself. This painting is a painting that once again A lot of difficulties arise. Why are you saying that's why the murder happened? Because when someone doesn't have food, they don't have to rob. Someone doesn't have food, so they go to the store and buy food. It's as simple as that. If they don't have money, they should take out a loan. And if they don't have money, they should ask someone for a favor. And if they don't have money, they should do charity with someone. You don't have an audience in Israel that doesn't have a fund. A charity fund. That's what the Rambam says. And it was probably true even at the time of the Mishnah. So what does that mean? Rashi almost justifies this murder. He needs to shut people up. This Gemara of the covenants is legally terminated. It was legally terminated. But before the ruling was made, the Gemara has almost an entire, very long page discussing this funeral commandment. Again, an escort is when someone comes to me and I have to escort them. Accompany him. What does the Gemara say? Tanya Rabbi Meir used to say, "Kupim for a funeral" (funeral fee) is immeasurable. Monkeys are not a commandment that you can just do whenever you want. They are forcing you. There is an issue here that is very related to what led to the study of the Book of Judges. I'm skipping this. Maybe we'll get there later. Rabbi Yosha ben Levi said, because of four transgressions, Pharaoh accompanied Abraham, as it is said, "And Pharaoh set men over him, that Abraham was leaving Egypt and ascending back to the Land of Israel, so Pharaoh accompanied him because of these four transgressions, and they washed him and his wife and all that were not, and made him slaves to his sons for 400 years, as it is said, "And they served and afflicted them 400 years." That is to say, Rabbi Shen Levi sees some connection between these four steps. why? why? What's the connection? Rav Yehuda the Westerner said, "Anyone who accompanies his friend four cubits in the city will not be harmed. This means that if I accompany my friend in the city, then even when he leaves the city and goes to a dangerous place, he will not be harmed. Why did he accompany him four communities? Rabinah accompanied Rava bar Yitzhak four communities in the city, and Rav Yitzhak continued down. There was some kind of disaster and he was saved. And the Gemara clearly says that he was saved because Rabinah accompanied him four cubits. Our Rabbanah, everything stopped. I will read to you in Rambam. Later, the Rabbi to the student, until the city is spoken of. Do you know where it is? 2,000 cubits? Rabbi to the student. Blessings to me. The Gemara. A friend to the member of the Sabbath area. The libra of this is 70 cubits and shirayim. A friend to the member of the Sabbath area is 2,000 cubits. A student of the Rabbi who does not have a lesson always has to come to the Rabbi. He does not have a lesson. And if there is no lesson, there is no lesson. How much? How much? We said there is no lesson, but she asks up to a parsa and did not say, " Rabbi, I am dusted." "Rabbi, I am dusted." The Gemara goes on and on. The Gemara says, "Rabbi Yochanan said, because of Rabbi Meir, whoever is not accompanied and accompanied is as if he were Shed blood as if shed blood I want to discuss the situation for a moment A guest comes to visit me We're not talking about a guest coming to visit me I shed much less blood But let's start A guest comes to visit me When he leaves me I have to accompany him Why accompany him so he doesn't go alone It's so complicated I accompany him And then when he I finish I'll be alone I can accompany him He has no lesson And then I have to go back alone In a guest I'll be staying That's another word You know I'm Musi But the Gemara here means the Torah When the Torah talks about Parashat Galupa It talks about someone who is not a guest There is an unknown void Who is dear We don't know anyone else If we know him then of course there is food True There is a stranger here A stranger passes by Your town So you If you are the Sanhedrin If you are the Beit Din of the town Then you must give him food Must teach him This It seems to me that the Beit Din will not have much time left in life What to do except stand in the 3rd and accompany everyone who passes by Because otherwise they We can't say that this bloodbath is a hand-me-down. We need to bring bags of food to everyone who passes by anywhere in the settlement. What about someone who is a stranger we don't know? So we don't know. If it's all because of you, you spilled your hands, spilled this blood because you should have given him food or you should have bathed him. Why should we accompany him? He's an adult. What happened? He's an adult. He came here without asking anyone. No one brought him here. No one, unless there's something complicated along the way. You need to explain it to him, you need to support him. Mature people, people set out on their own and they take responsibility and they know how to take care of themselves and everything will be fine. Why am I thwarting city after city? Let's look at the Rambam. How does the Rambam rule on this halacha? Because the Rambam is not just religious moral statements whose intent is who knows . The Rambam says things simply. At the end of the Laws of Bereavement, when he talks about acts of kindness, he should introduce such a positive commandment of their words to visit the sick and comfort the mourners and to bring out the dead and to help the needy and to accompany the guests. Even though all the commandments of their words are in you and love you as you are, there are several commandments here. There are commandments here that require a lot of energy from me. For example, bringing a bride is throwing a wedding for you, a bride who cannot have a wedding. So this is tens of thousands of shekels at least, and this is a lot of work and a lot of investment. There are all kinds of commandments. The Rambam says in Chapter 14 of the Law The blue balloon from Mamre is probably here where the three angels came to Abraham and Abraham said, "Lord, pass over your servant from here." The Gemara teaches that Abraham says, "The Holy One, blessed be He, wait a moment. I have great guests. The covering of guests is more welcoming than the Shekhina. And the escorts are more than their entrances." The sages said, " Anyone who is not accompanied is as if he sheds blood. Raise your head, this means what is the greatest law? What is the greatest work of kindness? The law that Abraham enacted that he would accompany. Immediately after that, the Rambam says that he would not accompany. He would accompany, but he would feed those who pass by me and those who are in distress. He would accompany them. This means that there is a what is required of me to bring in a threat to Abraham. There was a hotel, oh, the most luxurious in the world, for free, for free. You see this from the angels in the supplication of Parashat Ya'ireh. Abraham does not know that they are filming him now. He does not know that they will write this in the Torah. He does not know which angels. This is a routine with Abraham our father. He sees strangers. He does not strike them in the face, and he runs to them, and he rushes like the heat of the day. And it is on the third day of circumcision, and he does not do anything to them. And running and loshi and making cakes and visiting Abraham ran, he always invested in it, he would do it. This enterprise of Abraham requires, first of all, a lot of money and it is a huge expense to invest in so many guests and a lot of mental energy and a lot of being focused on it. It required a lot of money. Besides, he also escorted them at the end of the road. He escorted them. But how much did he escort them? The Rambam says, four cubits, accompanying his friend, four communities in a city of great reward. If it is someone I know, again, if it is my rabbi, then more. But just a person, it is 400. So Abraham our father invested a lot of money and a lot of effort in his guests. At the end of the visit, he also escorted them. 400. It is a hundred meters. And all this, the Rambam seems to erase and says that the escort dam is greater than anything and it is the law that Abraham our father enacted through the kindness that he used. What is so surprising? I mean, it is much more impressive to me that Abraham let this guest in. He received a hotel for free. The most luxurious and exemplary hotel in the world for free. At the end, he also walked with him for two meters. What is nothing? It is nothing on the one hand. We see that those who do not accompany are a catastrophe. Our hands shed this blood from some lawsuit and coercion. He also writes in the halacha, monkeys for the funeral. The court was established. They sent emissaries to the people. So there is no end to all who come to read the four-day funeral. So we need to set up a court of four-day funerals. We need to set up people there. All of them are me. Why do people come? And if I don't do it? I murdered him. Why should he be silent? So if I don't do it, I will be like Abraham our father. There is a gemara that I read in the Sutta on page 44, page 2. There are extreme consequences. Here, like Pharaoh, four cubits is not a funeral. He sent people to bring Abraham our father. In memory of this, 400 years ago, Egypt accepted us for free. There is a gemara here. I am not before you. Therefore, there is no point in me reading it. But the gemara is very, very specific about the reward of the one who accompanies. And if someone has four cubits, the road can be 200 kilometers away. At a distance of 100 kilometers, there will be danger. So I will be saved because he has four nations. What is the logic? Not in everything. We need to understand. The logic is not really in everything, but we will try to understand the logic a little bit. I look at the Maharal in the chapter on the Laws of the Words of Grace. The Maharal brings up this issue about the funeral . And I read first the part, the second part. The Maharal explains why the funeral is so helpful. When I accompany someone, why is it so helpful? He says such secrets. You can understand in his second interpretation that it is secrets. What does it say here? This funeral, when you accompany another person, this funeral causes the person to have supreme protection from God, the Blessed One. And by accompanying him, he enters into supreme protection. It clings upward until the protection reaches God, the Blessed One, and there is no end or end to this protection. There is something mystical and spiritual like this. I accompany someone, so I release, create some spiritual action that through the funeral causes a person to enter under the protection of God, the Blessed One, who is higher than the highest, and He protects him to no end or end. Thus, his reward has no end or end, and this thing is extremely profound and very, very wise. The intention is very difficult to understand, because the grace What does the funeral attendant do that transcends this grace in our days of the Holy One, blessed be He, which is called guarding the funeral and it transcends to no end and end? Why is it not so good? Because I read here the second explanation and say, let's move on to the first explanation and then maybe it is understandable and if there is no one to accompany him as if he sheds blood, this will be explained above. So let's just mention one more midrash regarding the commandment of a cart of a dead animal. We know that here was a place from the Hebron Valley when Jacob sent Joseph to see Shomek and Nablus this is this here is the Hebron Valley and Joseph is all the brothers went to study. They went to see the shepherd in Nablus and Joseph stayed to study with our father Jacob. Torah. What did they learn? What issue did they learn? They studied Parashat Shofim. They studied the seventh of Parashat Shofim. They studied Parashat Agal Aral. How do we know that the Torah says that Joseph sends in the Parashat and Joseph sends carts and Jacob mounts the carts and Jacob's spirit revives. Jacob's spirit revives. He sees the carts and then he revives his spirit. What is the meaning? So the Gemara says in the midrash: Says that when Joseph left his father to go to Nablus, they knew the story of Degla Arupa, and Joseph tells him, "Here I remember the story of Gal, don't worry, I didn't forget." He would repeat this issue all the time. Oh, it was a long time, 22 years, and I repeated this issue all these years, and I remember what issue we studied exactly when we set out, and what moved Jacob so much, a wagon. This is a hint of a wagon. So the Midrash says that all these years, our father Jacob remembered, " I send Joseph to his brothers," and it is known that they hate him, and he says, "Here I am." And some of Jacob's fathers, they raise their eyes and sleep like this, the sages, and all these long years that Jacob sits, but Jacob remembers his fast. He feels a rising in him, some memory floats in him, and this memory creates in him a feeling as if someone is twisting a knife in his stomach. What is this memory? This memory is the second time I sent you to a dangerous place, and you flowed with me. You said, "Here I am." As if Jacob could not endure the depths of Hades that he was experiencing here, in the terrible and immense pain, he sees hell. A instead of him then the thing that most pleases him is that he remembers that you say here I am and until he saw the carts like that Marsh says until he saw the carts when after Joseph they bring the kutunat and say the majority Torah Joseph must decide so oh that sounds a little oh why did Jacob seemingly believe what what was what is it see a small Holocaust with blood so this is his small okay why where do you understand that an animal saw decided I assume that the Land of Israel a Even today there are some bad animals here but then it was a oh probably on the way from Hebron to Nablus they roamed a predatory animals clearly there are in Nahash many times there are incest bears King David meets them who doesn't meet them certainly there are many animals there and some lion preyed on him and what what what what what what Jacob thought when he sends Joseph on a road where there are incest and wolves and tigers and what every person who wandered around Abraham also wandered around everyone here and Abraham went and traveled when you go to a dangerous place so you are trying to find solutions probably right Jacob sends Joseph apparently Joseph has some sword he has a sprout he has a fire man has long learned To deal with animals, even if he walks alone on the road, there are probably some types of solutions, and if someone accompanies him, then he will eat both of them. It doesn't matter so much to the lion if there is one more person, certainly if it is a group of incestuous people. But what grips Jacob all the time is a memory that does not fade, does not grow sadder. It is a memory that cuts from the father as if it lives with the same infinite intensity of pain, just like the first time. How did you say, "Here I am, when I sent you to a place, here I am, a father with all my heart, and I am going to send you to a dangerous place, and what does this have to do with calming the broken cart?" So I will move on to the Maharl's first point, which at first seems surprising, but we will translate it in our language and perhaps it is more understandable. The Maharl explains why it is so important to accompany or why if I accompany someone for a very short distance, how will it save him from the incestuous people and the bandits he will meet on the road? So the Maharl says, " Everything is for the image of God that is in man, which deserves respect." And therefore, when a man sets out on a journey and people accompany him on the path he walks, they give his image respect, not letting him go out alone. The honor remains on this path. And if there are no companions, this is the emphasis on the second path. If there are no companions, it is as if you shed blood. Why? If I did not accompany someone two meters, it is as if I murdered him. This means that their image is taken from him. Man was created in the image of God. And in abolishing the image, this itself is bloodshed completely. If I do not respect you, I am actually spiritually sinning. So says the Maharani. I am taking from you God with them. How can I be different from someone who came out to them? I believe that I am the image of God. This is the divine meaning that man has. Man is not material. He has a soul. This soul expresses the fellowship, the most holy, the image of God. And because I did not accompany you, if he has you, then I gave you to God. You gave you to them. What? Because I walked with you four nations, that is why you have a God with them. Because I did not walk with you, you have four deaths in this wave. There is no God, says the Maharani. Yes, says Haran. Yes, then I will try. To transfer this a little into our language, a little into our concepts, when a person invests, a person can give endlessly, right? Abraham our father could build the most luxurious hotel for free, which is very nice. But what is the rule that they played, that he accompanied him to the end of four nations? I can give to another person endlessly. No, endlessly, it always has an end. This is precisely the fact that the more I give in the end, it is determined. I can give much more, I can give even more, even more. But there is something like this: I almost don't give him anything. I simply don't take from him. This situation, how Chazal understand the parsha of the European exile , our parsha of the week, how a situation like this where someone arrives at a place and does n't know anyone and the elders of the land should say, "We treated him." If you didn't treat him, you didn't give him sustenance. It's like when a person sets out, he relies on the elders of the court to contain him. This is not a soldier on his way to the reserves. This is not someone just a person. Just a person passing through here. What do you want from me? He comes to my synagogue just a person. Maybe this is the meaning of the parsha of the European exile. There is no such thing as just a person. There really is no such thing as just a person. A man, a Something like someone passing by you by chance. There is no such thing. Some people need grace, they need your help and you give them your help. Some people do n't really need your help. You know, a person who comes from somewhere has managed, but you can ruin everything for him. You can take away, in the language of the Maharal, God with them. What do these things mean? I hope we are speaking the truth. Where are things going. A person comes to a place and doesn't know us. A person comes to someone and doesn't know anyone here . For him, you are not someone specific. A person is in a familiar place. He has a familiar place for this person. Something made this person leave his familiar place. What made him set out on his journey? On the road, he is alone. The road is an unfamiliar place. How do I relate to my unfamiliar world? He meets me. He meets you. Who are you? You are just someone. You are not just someone. You are a representative of the world. When someone foreigner passes by you, you represent the world. Many people don't want you to treat them and aren't interested in it and you just bother them. You treat them violently and tell them they want food, why am I suddenly Okay, thank you, but there are people who are there and don't have food. The community is looking. Everyone knows each other. Everyone. There's no big gathering at the end of the morning prayer on a Sunday morning. But he really wants to. Maybe I'll tell a short story that I always use to illustrate the story. I have a dear relative who is a Baal Teshuvah, who we all deserve to be Baal Teshuvah. He lived a long life. The so-called non-religious man and he started to fumble his way. A serious Talmid Tocham, thank God. An old story. And one day he told me that he was staying with a friend of his in a village called A, which is characterized by great rigor. A very Torah-obsessed village. He visited there on Shabbat like that to see what it was like in the first march. And when I asked him how it was on Shabbat, he really spoke about this village with anger and insult. He said, "What kind of people are these? These religious people are not real people." I tell him what happened. Why does he say, "No one invited me to any Shabbat meal?" "No one invited me," " Shabbat [ __ ]," "No one approached me," "No one cared where I ate." I told him, "So you didn't have anything to eat?" "What?" I must have had it? I was evaluating it at my friend's, so I said, so what's the problem? He says, how did they know? How did they know? They didn't know. Oh, he's coming to the settlement and he's organized. Why didn't they contact him in my opinion? The true tzaddik knows. Thank you very much . He's coming, he's coming to a Torah world. He doesn't know this world. He doesn't know, I'll be able to connect with him, I won't be able to connect with it. The people who are there, as far as he's concerned, are the representatives of the Torah world. They didn't invite him. I understand why they didn't invite him. Because they saw that he was sitting next to this man, because they asked the gabbai and the gabbai told the rabbi, but he does n't know that. He's coming to a foreign world. This foreign world when someone who doesn't know you meets you, sometimes he's sometimes you're a stranger. There are situations where a stranger comes to a world where you're a member of the family. But when you don't address him because you think he shouldn't be addressed, then you're basically telling him without words. You're telling him that no one is interested. You're telling him you're you're irrelevant. No one cares about you here, you don't mean it. What Suddenly you don't mean it? You have the best intentions. If you know he needs help, then wrap him up and wrap him up. You don't mean it, but you don't understand the situation. There are very significant encounters of soul roots and there are encounters like this that seem random to you, but they are not random. Even where God is present and where God is asking you for something, someone is coming. The truth is that we don't need favors. Whoever sets out on a journey will have many challenges on the way. He will have many challenges on the way. He will have many difficulties. He will manage without anyone's favors. If we help him, he will be nice. If not, he doesn't come to receive favors. He will build his life on his own. But if on the way he encounters a world that projects to him unintentionally , unintentionally, he projects to him as if it were an opaque world, as if no one cares. So we take from him. I don't know what God is to them. I know what it is. I can know what self-confidence is. We do take away the basic self-confidence. Self-confidence is not in what I am worth, but in how the world treats me. I expect it very much. This family circle of mine expected very much that someone would shoot him in the face, someone would ask. Him and if no one asked him then from his perspective this world rejects him so from his perspective there is another Cain on him and this world tells him so everything is work I mean a person comes it's like a person who comes to a new settlement for a yeshiva he doesn't really need anyone's help everyone here doesn't need anyone's help but when I don't pay attention if I lose sensitivity or am not aware of it at all then I can pity people what is the situation that the Sages understand that this killer of the broken cart the empty city he is he consumed what he consumed yes he didn't really consume he is a criminal in the mental situation if no one is concerned about him then he says what kind of people are here so go ask who I will ask they don't look at me at all they are not interested in me you can put as much as you want before you accuse the Gemara says and this is how the Rambam rules the law then this is shedding blood then this is blowing blood. The Maharl says, I take G-d from them. I can't take anyone to God. I take away his trust in the fact that his God shines on the environment. So if I frown at him or have few faces, then I am representing the universe. I'm saying that the universe is essentially a universe that is collapsing. So in a universe that is being torn apart. Everything is aggressive. I can't ask anything from anyone. So I attack. You were murdered rightly. You were murdered . What are you attacking? What are you, a robber? But who led you there? Who spilled this blood? yes. When people pass by our way, this incident requires us to keep our eyes open and notice that someone is on the way, someone on the way is an unstable place, an unprotected place, a place that requires a lot of work and they managed without you. But if you don't respond, you're stabbing him. What is this? What is our father Jacob? This incident is remembered . Our father Jacob says Joseph knows I sent Joseph to Shechem he knows what to do when a lion comes they had drills they had all kinds of means you said swords sticks stones fire they have a man knows a man is not devoured every time he knows what to do when he sees Joseph's coat so so so in some way it doesn't surprise him because you know why this lion devoured Joseph because father said to him go go wise guard in Shechem what what are you sending me there what don't you know it's dangerous you don't know add modesty to his walls and and his words we are surprised that Shimon and my heart wanted to kill him but our father Jacob the man of the holy God knows how to calculate a few steps ahead you know why Joseph happened fell before this lion didn't notice that he tore him apart when he went here Samson is going well not everyone is like Samson but the woman had human beings developed solutions long before our guns so what? So then Joseph goes off, Joseph goes off, Dad throws me, Dad throws me. No, he didn't think they would kill him, but Dad really is n't into me. Dad isn't busy with me. And when Joseph sends the carts and says, "Father, I am telling you about the European cart ," what does he mean? He means. I was with me all the way. When someone accompanies someone, when someone gives someone a smitch, it won't help them, it won't solve their livelihood problems until they get to the next place. But what does he tell him? He tells him, "This world is a good world. This world is a world where we care about you as much as I smiled at you, so that in everything you are worth smiling at you is worth it." And if I don't smile at him sometimes, sometimes I don't need anyone's smiles , leave me alone. But sometimes when someone sets out and I didn't notice and I eliminated him and I eliminated him so Abraham our father invested millions and millions in hosting his guests really millions that's why he wasn't very heavy on camels and donkeys in gold and silver to finance all his great kindness and to build four cubits and 92 meters, let's say Rachem it really didn't take much energy from us Ezma but the question arises so what happens if a person comes on the road and says to him here is a house of substance for free wow answered in every way its taste and sits in bricks let's say and a shower after he's been on the road so much he can tell everyone what a meal I had it was a shame but suddenly at the end against Abraham our father and says to him they haven't called him Aviv yet but they call him Abraham Sabraham sits with him for a minute and a half and says to him under Abraham our father don't bring me thanks bring me whoever said it right called there name name name world says the Gemara is called the son of the Rebbe there is God put his hand on his shoulder walks with him one and a half meters he keeps going forward what is the cloth all life is wood to another place Abraham Our father sat with me, Abraham, our father, taught me about God. Okay, this one who was saved, a nice narrow bed, but this big man, this giant who was in the fiery furnace and defeated the queen of kings and stood up. He sat with me. He tells it to his grandchildren. And the grandson of the grandson says, "Grandfather's turn." We once met. Our father said, " It's to give someone confidence. We have confidence. Confidence. But yes, when I accompany someone, then he will be alert, he will be determined, he will have light in his eyes, he will be a kind of fire. He will save." The shadow of God to the bar. These words of the Almighty God's power are the power that is within. Power is with us. There is the Dasht faction. Only we. Someone can unintentionally extinguish this self-confidence. Not a spiritual psychologist. And that I have a goal and I have names. And I'm not there. You walk and you don't know how many people are next to you. And it could be that you've already died. So our hands are full of hope. No, someone is coming to the yeshiva. We promise everyone that it will be very difficult here. It doesn't require a lot of work and a lot of decisions. And no one here needs anyone's favors. They are selfish. And to walk their path and die in the face of difficulties and challenges and to rise higher and higher we can help and unfortunately we are Ross Oz is once seriously lacking like he was in a very very yeshiva a yeshiva full of righteous people full of yeshiva he went by text message it was before Hanukkah he told someone he saw a guy from the school so he said hello something tomorrow go to the yeshiva he looks at him starts crying it's not so nice he asks is this a great man right sheri balada he doesn't speak so he said blood what happened what happened I tell him I'm here Elolari think you are the first to ask me what you are the first to ask me this yeshiva what is it also then they were righteous people really why no one to confirm what is wrong because he once between the chairs you have such constant behs they got up in the air and went back to sleep at 4 in the morning says who no how many wigs why did he say hello to him parties very much he was very confused but in his feeling is what I am not interested here no one says something on my face don't want me here he got along in my arms but in my arms I can without grace in my arms I can finish him I can finish him I can protect the situation in my arms You are a fool in my eyes without a shred of intention. So what did someone who set out on the road expect, for example, who is sitting alone? You come to lunch, so you sit next to, uh, next to your friend from class. You're just really interested in hearing how they explained the additions in class, right? And why aren't you sitting next to him? He's a great man, you should talk to him because you're in the middle of the Maharal's company and he's not sitting next to anyone else and he's not sitting next to anyone else and he says, "Wow, no one wants to sit next to me, as if we have something in our souls that can explain to ourselves very stupid explanations that don't concern me, and I'm not worth it, and I won't be good at this meeting, and I'll be here alone, and then a man [ __ ] himself, and then a cat comes and eats him, there's no need anymore, the evil one is alive, yes, and then it makes sense that even a lion ate Joseph. Why would a lion eat Joseph? Who can eat Joseph? Can Joseph be able to devour elephants according to Edri Philim? What is Joseph the righteous? But yes, but if they took him, Joseph says, "Don't worry." When he sent me, he says, "Don't worry." I know you were with me. I know you were with me. I don't think they cried because you weren't with me. This is what revives the spirit of our father Jacob. I wanted to talk about Rabbi Zuckerman, who wouldn't have come down on the day of the Lord. Rabbi Zuckerman certainly wasn't in vain. And maybe Rabbi Tzel spoke about me. I wanted to talk at length, but I'll say a few words. Who is Rabbi Tzel? For me, who is Rabbi Tzel? For us, I think who is Rabbi Tzel? For me, he is the one who accompanies me four cubits. Who accompanies me four hundred. Who accompanies the people of Israel, four nations? What is the meaning? We are in the midst of very complicated spiritual, religious, security, social processes. A nation is groping its way, learning a new light that shines on Zion and the plains. And this is not a direct continuation of the Torah that was in exile. It is complicated, and it raises a lot of questions. And there are things that Rabbi Kook writes and Rabbi Tzel writes about. All of these things. So supreme and great and you read them and study them and you also read newspapers, God forbid I didn't say which newspapers and you hear news of the destruction and you have contradictions. There are such gaps between what is written outside and what is written in these books. And a man like Rabbi Zuckerman comes and accompanies me. What is meant? He accompanies me. He tells me this is real. This is not a joke. This is not talk. What I remember is my barrels when I met in the winter. I remember that I was in seventh grade. I remember for the first time in my life I heard a lesson by Rabbi Zukma for the first time. The lesson wasn't so much that he explained why one shouldn't oppose the withdrawal from Sinai, but I met someone like that who convinced me that it was possible that there could be angels. He did n't say a word, but he's never seen anyone who convinces us that it's difficult and complicated, that the road is long, and that we don't need anyone's favors. Everything is within the truth. But there is someone who actually owes his lessons, thank God, there are a few more. We need a lot more, but they wanted, of course, his size, his outlook, his faith in his insights, and also in his rebukes. Yes, we won a little bit of that, too. The fact that someone like that proves me, it takes me to places much, much more, knowing his dedication. He loved the yeshiva here so much and devoted himself so much and taught here so much in the name of not agreeing to be paid for it and not agreeing to be sent to do it, because why? Because in that he didn't agree, he actually wanted to embrace us. He definitely embraced us. And how did he embrace us in that he didn't agree to do it? He actually said, "I am a privilege for you." When he says, "It is a privilege for you," he wants to. It lifts you to another place. It gives you strength. There are figures like Rabbi Zetzel in his time, and people like that who are indeed companions. What do they mean? They accompany you. They let you take the image of your God. They restore your faith in who you are, in who you can be. Maybe it's from you. And how will you deal with all the difficulties? That's okay. The one who brought you into the world knew exactly what challenges you would face along the way, and He planted in you the seeds for everything you would ever need to find out. He wasted everything on you. But now you need that passion. The inner confidence, the snakes to stand up to and say I can, I can't be a weekly in all kinds of such concepts, in all kinds of frustrations and problems, there are a lot of problems and when these problems are solved, you will cross the horizon, reach the retreat of the light, you will discover more cities and peaks that will be much more to conquer and we will conquer them all. why? Because God gave him the strength to do this . We will discover, we will struggle, we will stumble, we will fall, we will rise again and we will regret it and in the end we will do everything, we will establish a kingdom world that will be ruled by the Messiah who will shine on Zion and its cities. Everything that the Lord spoke well of Israel through His servants the prophets will not fall, not a single piece of land will fall. But we need this faith within us. A nation needs to believe that this is not talk, that this is not talk. And how can a nation believe that this is not talk when it has a few people? There may be very few, but such people that whoever sees them says, wow, this is real. And if he can do it, then I can do it too. So a person can do it. So there is such Torah, and such faith, and such worship of God, and such fear, and such a standard of life that again you can argue and say, here I received it, here I did not receive it. It is all fine. It is all true. But these four cubits, these four cubits, it is to give him supreme protection, to connect him, to give him himself, God, that not to cut off the fleet of God. This is a frightening affair, such an affair that says that without noticing, I do very important things. I do not waste my time and I establish a lot of projects and I have a lot of worries and this is the but here. You didn't pay attention to him, what are you after for everything? No, you're not after for everything, but there are things you're after. We are here in the captivity of Hebron, exactly where Abraham enacted this law, exactly where Jacob and Joseph learned this parsha, and God bless you, heavenly help to this place, that no one is released without food, and no one is left without a funeral. There is something natural and healthy about this place where people say hello to each other . Not because it's necessary, not because it's written, and not because I said so. Say hello and be interested and discover. Not doing anyone any favors. Whoever says hello is not nice to you. He is nice. Just being nice to you. There is something here in the Torah that the Holy Beit Midrash, blessed be He, has revealed long before I arrived here. There is something in the power of Hebron that apparently connects and allows for release, allows for release, allows for a calmness of trust that this path is good and true and healthy and very difficult. It is really difficult, but we will succeed. We will all succeed, each on our own path. Not because it will be easy. It may be that it will simply become complicated. It will be corrupted. And here, everyone has the ability to crack everything and rise above everything and fix everything and build a deep and great connection to the Torah. Blessed Shabbat Shalom. Ah. [Music]