ביקש הקב״ה לעשות חזקיהו משיח | הרב חננאל אתרוג | בבא קמא | תשפ״ו [20]

Kind: captions Language: en Peace and blessings to all the holy audience. I want to look, with God's help, at page 16, page 2 to begin the issue. You can also close it. It depends on what you're connecting it to. Mishnah 1 speaks of differences between them and the time. Two main differences are what they mean when you pay half damage from his body and a hero pays full damage from the attack. So one difference is the amount of damage that you pay only half of the time, you pay everything, and the second difference, and let's touch on it a little today, is where you pay from, that is, the money that was damaged, its cost is the sun of the damage, sometimes it is difficult to pay, because sometimes it is not worth it, sometimes it is much more than it is worth, sometimes it is worth more than twice what it is worth, and then half the damage, you cannot receive only from his body, and the minister of damages, the time, he pays from the increase, what is the increase, the Gemara asks, what is the increase, Rabbi Eliezer said, in the face of the fact that we have already learned, you have learned the types of the best, not only does he not pay from his body, he pays the meitav, meitav, seder meitav, as he pays, but here the Gemara chooses to use one word instead of the Mishnah, the Mishnah says from the increase, look at the word increase, there is an interpretation in the Mishnah, in the Sages, the second floor, there are many Mishnahs, too, at the end, also from the offerer, there is the house and the increase that fell into such a chapter, so the increase is the second floor, but here the Gemara Mishnah, after the Baqot The Gemara chose Rabbi Yehuda the President chose to use another expression, a. Aliyah, which gave a different meaning, both in the language of the Torah and in the language of the Sages. It is not the one that is usually sufficient. Therefore, the Gemara asks what the Aliyah is and Yonah said, Rabbi Eliezer, in a way not in his possessions, we have the expression Meitab, but here on purpose, why, and so he says, and Hezekiah lay down with his fathers and buried them in the tombs of the sons of David. Rabbi Elazar continues it, and Rabbi Elazar said, in a way with the distinguished members of the family, and we counted David and Solomon. A point after that, the Gemara moves on to a. Discussing this, and then in Jeremiah, and then it returns to Hezekiah once again, the continuation of the verses in the Chronicles. A verse, then, about Hezekiah it is written that his glory ascends like David. What is an ascension? There is some kind of ascension there, the highest place, not the highest place spiritually. Oh, Hezekiah lived hundreds of years after David and Solomon, and despite all these years, they take him back and there is David in Solomon, which is the pinnacle of all records, and they bury him together with them. We know that burial is something that has a very, very, very significant meaning. Deep in the eyes of the Bible of Chazal, we don't know that much, maybe it's not important to us, but Chazal, this is a very, very big word. We are here in the company from the time of the Patriarchs. We remember that when Jacob meets Rachel and raises his voice, and the sages say one of the interpretations that was not determined with him from the time of the Patriarchs. In these big eyes, there is actually a huge difference whether she is buried, will she say the Patriarchs or not. This has implications. This is a sign that Rachel will be buried in the way that her sons were, in the way of the exile of thousands of years that brought her sons, because it is not a solution to comfort her sons because they are no longer there. And then when someone is buried in this place, this is the deeper association, right? How much did our forefather Abraham fight to bury Sarah in the Cave of the Patriarchs? How much did he covet, so much did he plan and cover to bury her? Then with such eyes, to add to the earth, in this very place, this is our rise, another exile. This is also what the Bible writes about, but the Gemara also discusses this. This is not the decision of a few officials, this is the decision of the Holy Spirit, of course, of prophets, perhaps. Isaiah the prophet supported this in the burial of Hezekiah, A, A, rather B, in his name. So we see that the Mishnah is like this, Rabbi Elazar Mocher guides us that the Mishnah wanted to connect us to Hezekiah and the Mishnah has the word "hitav" and the word "aliyah" is not usually related to the superior one who is related to him, but something in the Mishnah, when the president wrote, he wanted to connect me somehow to Hezekiah, saying, "So first of all, let's talk about the fact that they buried Hezekiah the king in an excellent place that is covered with honor among the superiors of the family, David Solomon, and this is very surprising. This is very surprising because the king is righteous. There is nothing to say that he is righteous. There is nothing to say that this is but, oh, but is he a king? So the signs of it are great. What is his title? Is it the title of a king? His title is a title. But how does he lead the people of Israel? Simply, he leads the people of Israel in a way that seems okay. In the end, they buried him there, but in the eyes of the simple, he leads the people of Israel in a way that is most inappropriate for David and Solomon. The most supposedly unsuitable for Uncle [ __ ]. Because there were kings named David. What are kings? Kings means taking all the lights, all the ideals, all the dreams, all the values ​​and instilling them, realizing them here in reality, taking them all the way down. It's not about worrying about yourself and not trying to fly and escape. It's about connecting this world to the most elusive place to realize . This is a king. A king is not a king who takes care of everything. A king does not destroy anything. A king who does not forget is not a kingdom of priests and a holy nation. And David and Solomon did this in very different ways. David, many bloodsuckers, was a slave. David fought the battles of God, and David raised the horn of Israel. Yes, David, in your bed is a river of white water, a woman who soothes you. But David lives much more on the cream than David your servant, and he cleans everything and arranges everything and prepares everything, educating the people of Israel, and then by the power of the people of Israel, worthy of the days of Solomon and Solomon, this is from nowhere, from nowhere, for the future to come, an example for the future to come. Solomon leads. Solomon no longer needs an army of leaves because the enemies have already been defeated. There are no more enemies. So Solomon goes on a level and the kingdom of Israel is a kingdom that brings all of Israel. They sit under each other, also under each other. We know that we are not deceived by technical physical descriptions. How fun it is to sit under a vine under each other. So mainly expressions that the Holy One is present here in all its power. Such a complete connection of the body and soul of the trends and their realization. All the prophecies are fulfilled, so to speak, in who Solomon is Solomon? This is the kind of person we want to see what the Messiah is, what the Messiah is to come. So we look at the Messiahs we had, who the Messiahs we had, we had, oh, Saul, David, and Solomon, Solomon, why Solomon? Because he was a catechumen, mainly the law. Samuel the prophet anointed Saul and David. Okay, there are those who have heard of such things. In principle, we have three messiahs. We have David and Solomon. I mentioned Saul before, he laid the foundations. Less is more. Now, a messiah. A messiah has no miracle. A messiah. You look at both Saul and David. You don't see a miracle. I mean, a miracle against nature. Yes, everything is a miracle. Everything is God's. But how, how Saul and David and Solomon lead the people of Israel? They bring out of the people of Israel infinite life forces. David, the forces of the Elias, and Solomon, the forces of wisdom, and truly lead them to such heights. The peaks of the seven days of the dedication of the Temple, which all the people of Israel abuse with the screw of prophecy. That's how it looks. That's how it explains. And the light of a widow is like mercy and mercy seven times like the light of the seven days. These are the seven days of the dedication of the Temple, the peak of the peaks of history, so to speak. What corresponds to a certain extent to the status of Mount Sinai? So David and Solomon were anointed. They were kings. There are many righteous people. They are not kings. They are not either. There should be kings, but David and Solomon are the measure of kingship. The meaning is that reality is all there is, the name of the name. And if you want to look for someone exactly the opposite, it's Hezekiah, exactly, exactly, that's how it looks good. The Gemara here says otherwise. Yes, the verses say otherwise. As we look at Hezekiah, we see where we see. There are many verses. Oh, you know what? We know that even the verses say where we know about the Messiah. So we said, we are to learn what the messianic figure is. We learn about Saul and we learn about David and we learn about Solomon. But there are other verses where we learn about the messianic figure. It's from Hezekiah. Hezekiah, the prophet Isaiah, who is the one who accompanies. He is the brother-in-law of the king. He is the one who accompanies. In these days of Hezekiah, all the verses of the Messiah appear in the chapters of the first ones in the book of Isaiah. And Ger Zeev with Gypsum, with Dirvetz, and Shesha, a giant, a horpatan, and his bedclothes, giving them songs. They will not shave or learn war. And he was in the sister of Nissa. He was on his head. He tried towels and all the nations flocked to him. All These verses in the fear of God were not in And came out a rower from a saw that cut from a root wants And a language in the land is poor And proved a plane to the prophets of the land And the smell how is it written And the smell in the land what is it And the smell how is it written On and the smell of the spread And the law of the Gemara says Smell in the fear of God Not to the spreads We will not be happy Thank you So And smell in the fear of God What is it Smell in the fear of God Chazal say What divine degree 27 That Solomon sought Solomon sought to reach And he did not reach it From the fear of God That he judges without hands. Why does he judge without hands? Because he smells. He smells. He is so connected. Reality is so connected to the divine law that when there is something that is not according to the divine law then there is some raeh. This is how Chazal wants to examine Bar Kochava. If he applies it and it's enough, he manages to smell it, if he reaches some level, some supreme heroism. So all of this appears in the name of Hezekiah. What does this have to do with Hezekiah? Again, in the simplest of verses, Hezekiah is the most un-Messiah there is. Because Solomon is not the Messiah that exists. Let's look at Midrash Rava. Let's start with the preparation. Midrash One Four begins with an opening. In the openings. The opening of the book of the extreme words says this, telling about Hezekiah, Zebedee the son of Levi, the kings of the earth did not believe. That's the title. There were four kings. What is nature is not nature. And God made David Joseph and Hezekiah. For centuries, a cousin. Skipping to do Skipping to sit At the end of the meal Hezekiah There is such a hierarchy of four steps David said I will pursue my enemies and their enemies and I will not return until they are dead. David asks the Holy One, blessed be He, and the Holy One, blessed be He, said to him I will do so until it is written. And David stood up from the banquet until the light of the morning when David returns from Gilboa to Ziklag and he discovers that the Amalekite army has killed seven people and children, chasing after them and he is beating them from the banquet to the morning. What is this from the banquet? It is evening to evening. So Rabbi Shushea ben Levi said two nights and one day the Holy One, blessed be He, illuminated him 36 hours of such endless pursuit that all the time David is chasing his enemy and catching them up and not returning until they are dead. That is to say, some kind of supreme war heroism and this is successful. He stood up and said, "Second step, I do not have the strength to kill them. I do not know. Great is not in me. Let us take revenge. This is a hand. I pursue them. And you do." He said to him, "I do truly." The verses say that the army of the Cushites from the kingdom of Cush attacked the Cushites. And Jacob cried out to the Lord. And God said, "Lord, there is no one to leave you, between the multitude and the strength of my helpers, Lord, our God, as you have carried us." Then what is written and pursued them? Do it before Do it. It is not written here before my Lord, before the camp. What is the meaning of the verses that are written, "And they shall fall down, they have no life, for they are broken before my Lord and before his camp." Then Do it, saying, "I cannot kill them. I will only pursue. Give me strength to pursue and you shall kill them." And it happened. Stage three goes down a little further, a lot further. Jehoshaphat said, " I have no power to kill or to pursue." I say poetry and you do. The Holy One, blessed be He, said to him, " I will do it." True, what happened to Joseph in the war against the palace of the king? Then he said, "Our God, do not judge them, for we have no power before this great palace of ours." We have no power. And what did God do? And you shall eat with joy and glory, O Lord, the Arabs, the children of Ammon, and Mount Seir, come to Judah and strike you down. The verses are that the Lord caused the enemy to collapse. So Joseph is already descending. He does not kill. He does not fight either. He is ready to say poetry. This is beautiful to me. Hezekiah stood. And in all Nachanon, Hezekiah stood. Hezekiah said, "I have no power not to kill or to persecute or to say poetry." So what does Hezekiah do? I sleep on my bed. And you do? The Holy One, blessed be He, said, " I do as it is said." And it was at night that the king of my Lord went out and fought in the camp of the ox. So the character of Hezekiah is a character who does not even want to say poetry. Even to say poetry. I do not. I will not pursue and I will not kill and I will not say poetry. Say poetry. Joseph is not even. It is not even. David is the king of David. He is the Messiah. David reveals the mighty powers of the Knesset of Israel even on the battlefield. Two righteous men, the Supreme One, are the Torah from this Torah. So he leads a people who have come down here. The defect is not. The lightness of their need for the heavenly power. Of course, they need the heavenly power. It appears in the systems of life. Malchut is exactly what is called the word Malchut, but it goes down and down like that. It means until Hezekiah says, "I, I have the strength to sleep." We will be careful because it is Hezekiah. But it is not easy to make it easy. So why is Hezekiah not willing to say "Shira"? This is also the Gemara in Sandin, page 1. You see, the language flies down, sending us the Gemara in Sad because there is some interruption in the Gemara here. There is some gap here. In order, we begin. And Hezekiah lies down because he is already a son of David. After that, we skip to the rest of the verse. Honor is great. Saul is at his death. But in the meantime, let's see the Gemara on page 1. The Gemara, page 1. In Pesnahadrin, it speaks of Isaiah in the prophet 1. About Hezekiah, the prophet says, "To the multitude of Israel, peace be upon him, I will set on the throne of David and his queen. Prepare her a feast. A righteous judgment will be made from them. The sons of Zeboth will do this. And again, these are the prophecies from the beginning of Joshua, for a child will be born to us, a belly for us." And they made a wonder, a counselor to the hero, my father, peace, all this, the sages, the commentators say, these are the names of Hezekiah. Hezekiah is supposed to be this very special child, a wonder, a counselor to the hero, Rabitzer. There, all the verses of the Messiah speak of the time of Hezekiah. All the prophecies about the Messiah, which I remembered, we can learn from the ways of Saul and David. But in practice, the wolf and the sheep are not in practice, not in practice, not in practice, and they searched for their debts with them. It is written in the verses about Hezekiah. What is this related to Hezekiah? How is Hezekiah related to the Messiah? The Messiah is the correction of the world. The Messiah is such a Torah, such a faith that can come to the material and say, "I correct you, I elevate you, I take you up." So, but for Hezekiah, it is exactly the opposite. He is not even willing to say, "Shira," the Gemara says about the verse, "And they rested for many among the Israelites for peace, an end." Rabbi Tanchum said, "Bar Kafra in birds, because of what?" All the m in the middle of the open box and this is closed for many, the m of the m is a final m in the middle of the word, a square is written. Close the m, which is always tense only at the end of the word. Closed What has changed from this of all the memes in the Torah that Bar Kfara visited the Holy One, blessed be He, to make Hezekiah the Messiah and Sennacherib the Gog of Gao? There is a divine plan, as it were, the Holy One, blessed be He, asks that Sennacherib be Gog and Magog and Hezekiah be the Messiah. What did the Holy One, blessed be He, ask? What did he mean? He asked, oh, it didn't work out. Why didn't it work out? She said, "The measure of justice is before the Holy One, blessed be He, the Lord of the world." And what did David, the king of Israel, say, "How many riches and praises have you made before you, the Messiah? Hezekiah, for whom you did all these miracles, and he did not say, "Sing before you, you make Messiah, Messiah?" That is why they were silenced. Why did they become silent? Because Hezekiah did not say, " Sing." Hezekiah should have said, "Sing," and he did not say, "Sing." Immediately the earth opened and said, " Sing before you, Lord of the world, under that righteous man, make him the Messiah." That which the earth does not know how to speak. She opened and said, "Sing before him," as it is said in the verse that follows, "From the wings of the earth, we have heard the songs of the righteous man." The Lord of the world said, "Sing before him." Before him, the Lord of the world commanded us to make a righteous man. A voice came out and said, "Razli Razli Li," said a prophet, "Woe to me, woe to me." Until when did a voice come out and said, "Traitors, traitors, traitors, traitors?" This is the continuation of the Gemara. These are the Gemaras that we learned about. What does this mean? True. We learned this from Masdouma to me. If the wisdom of the author of Yoshav is clear, they will be able to tell. But I will not read all the verses. Yes, here is the Tanakh for you. So in any case, the Gemara says that the Holy One, blessed be He, wanted to make Hezekiah the Messiah and Sennacherib the Gogma. There is some messianic phenomenon like this. The prophet Ezekiel teaches them that in the last days, during the time of redemption, there will be some kind of movement of the nations of the world called Gog and Magog. It is not certain that Gog and Magog happened. I do not know that the spiritual movement, whose characteristics are very similar to the characteristics of Gog and Magog and Sennacherib, apparently to understand what will happen during the time of Gog and Magog, you are looking at Sennacherib. This is some kind of reflection of the Holy One, blessed be He, making Sennacherib the Gogma. Magog apparently has Sennacherib the characteristics of the principles that will come in the future during the time of Gog and Magog and Hezekiah has the characteristics of the messianic figure. Therefore, the prophecies of the messianic stage appear during the time of Hezekiah. So what is there in Sennacherib that mentions Gog and Magog? Sennacherib, we know that he is very different from the confusion of Netzer, for example, who mainly conquers nations and is angry with them and crushes them, takes control of them and kills many of them. Sennacherib, who lived before, is what he completely ate. Sennacherib is only a deceiver, he only reveals the ten tribes that he did not kill anyone there. He did not do like the holocaust that was during the time of Netzer, of hundreds of thousands who were murdered there, with no more than that. Some came to Babylon. Yes. A. Sennacherib mainly confuses nations. Confuses. He moves the ten tribes to the Gozan River and mixes them up somewhere in the present day. I don't know exactly, and the nations from where he brings them here. He does a replacement of nations. He does a replacement of nations. What does Sennacherib actually do? Sennacherib is doing globalization, Sennacherib is blurring identities, Sennacherib is stripping peoples of their identity, their nationalism, their particularity, and Sennacherib is turning all of humanity into such a colorless unity, he will convert to your religion, you will convert to his, everyone understands that just as the Kuts are gentiles, they are not really Torah, so every time I change his culture, that's how it looks, Sennacherib says, everyone is the same generation, this is very reminiscent of the one who will come later, Ahasuerus, at his banquet, according to the will of each and every person, there is also something there, ah, ah, a state and a state and a people, according to his writing and his weakness, there is also something in Ahasuerus, we are already in this month, so we can mention something like this, cosmopolitan, some kind of dictatorship, very ignorant but very liberal, supposedly they are very ignorant, but they suggest that everyone be pluralistic, at least more pluralistic, open dungeons, as if they respect, really do not respect, but there is something in Sennacherib that he is an army, he is evil, he talks, but he just wants to change To a good land like theirs, everything will be fine. Come, change everything. There is no God. We see in the verses of the Book of Isaiah. There is no God who can withstand the colors of Sennacherib. So what is your God? He says to the soldiers of Judah who are besieged in Jerusalem. Well, what will he really hold out against me? He fights against all God. If Jethro has gone through all the foreign works in the world and has not broken, has not weakened, has not aged, and has not reached such postmodern conclusions. Well, I checked everything there. Nothing is real, but no. In the end, after a long journey, Sanchari gives up on Meso. He knows that there is no real thing in everything. Jethro and Sanchari are both shocked by the fact that there is no real thing in all the careful works in the world. But Sanchari says that there is no real thing in anything. Jethro's brokenness did not accept the inner desire in him. This dream of asking for your intention is a creation in the eyes of God. But Sanchari said in advance. You did not hear this dream. Sanchari said in advance. Then, in the time of the Messiah, it is close to His time. You will be at war with Gog and Magog. Such spiritual cultural movements will come that will destroy every root. All meaning, all internal identity, all national knowledge, they are, they will not text everything, they will inherit you, also to eat Italian food and food, food, oh, I am reading, but it is not only food, yes, also poems, you, also literature like this, and this, you will taste it and try it and do not take it seriously, from some kind of erasure of values, the Gemara says, why, why will we be happy, from the chapter of Absalom to the chapter of Gog Magog, Gog Magog, this is the second chapter of the Psalms, why did the Gentiles and the Gentile nations feel that the plague had crossed over and continued and established their morality and cast them away from their ancestors, what is their morality, morality, this is the connection that humans have with God, such a movement will arise that will see its connection to its faith, its morality, what suffocates it, as if religion will see instead something that lifts and elevates and protects and enriches, there will be a period when it is severed, Isaac sits in heaven, may God not speak to him here and as if he were blind, then this is chapter 2, chapter 3, a psalm of David in his blessing because of Absalom, our son, why will we be happy, the fire of Gog and Magog asks The Gemara and Yonah, because if he tells you nothing, there is a father who rebels against his father, what could it be that humanity will develop cultures of heresy, heresy not only in religions against God, heresy in all identity, heresy in every concept, heresy in every idea, heresy in every idea, heresy in every affiliation, complete erasure, what could it be? Then tell him nothing, there is a son who rebels against his father, but a father who is an Achnamite, father, yes, Absalom, Absalom, all his power, all of Absalom's rebellion. We will study the rebellion of Absalom carefully once. It seems that the father of peace, all of Absalom's rebellion, is actually saying, "I am the real David, I am the young David, David is already old, David walks in living places, and I, when the people of Israel rebel against David, it is as if he says, "I rebel for David's sake, I rebel against David." This is what is being said, "I rebel for David's sake, I rebel against David." This is what is being said, "I rebel for David's sake, I rebel against David." So there is a son who rebels against the father, all the power of all the power, peace, this is from the power that he has from Zair. I am David. So there is a son who rebels against his father. There is a reserve in his father. Yes, there will come a period, and this is a period of plants. So the Holy One, blessed be He, asked to do something, Gog of Gog, again. What is meant? It is not that he said, " Wow, it reminds me." The Holy One, blessed be He, creates such forces that lead the Assyrian Empire and destroys in them elements that remind me of the coming and before him will arise the figure of the Messiah, some such figure that will make it clear how the Holy One connects in a supreme and profound way from the beginning to life and life itself is an expression of the word of God. This is Malchut, this is the Messiah. The Messiah is like King David who tells us all who we are. King David tells us through his personal example and through his world and through how he understands us and lives us. He is a heart. He is heard. He is the heart of the nation. He is truly the one we beat in. It calls someone. It is not some someone who will do the work for us. It is someone who will make each of us be such a king. There will be such a spark of the Messiah. So then against Sennacherib, a figure like this should arise. The last thing I would want is a corporation. I have no strength not to persecute or kill or say a song. I slept dead as if it were terribly beautiful. The miracle was a great miracle for Hezekiah. The color of Sennacherib, who strikes the whole world and no one is around him and tramples everyone. 180,000 soldiers guard Jerusalem. They conquered all of Israel and left Zion as a cistern and a cistern as a cistern. Well, where is Rabbi Roy in the field? It's like we're being beaten down like a besieged city. Everything, everything, everything. You heard that. There and everyone who stayed there is fleeing into Jerusalem. And Jerusalem is not. Why is it not? Because there are no soldiers? Why are there no soldiers? Because Hezekiah closed the army because Hezekiah decided that everyone would be blessed. All of Israel. There was this twice in history. Twice in history. All of Israel was studying Torah. The generation of the desert is good. This is the generation of the desert. The generation of the desert. There were clouds of glory. And there was man from the sky. And there was the well of Miriam. And there was Moses our rabbi. And everything was fine. All was fine. This generation of the desert. We are cut off from this world and everyone is studying Torah from morning to night. From morning to morning. But we entered. We didn't stay in the desert. The spies really wanted to. But we know what this means in the life of Himan. In the lives of generations. And we are fleeing to the land. And we say that Torah is actually within the land. We are walking for many years like this to build a kingdom. A kingdom is to connect heaven and earth. To connect the earth of heaven. And Hezekiah comes and does exactly the opposite. What does it mean that he doesn't Did he say Shira? I continue with the Gemara about Hezekiah, who not only did not say Shira, but on page 2. Rabbi Yitzchak said, "He is a burden bearer. It is written in the verse, 'And he will be in the nation, he will bear the burden of your burden, and he will not bear the burden of your burden.' And he will be burdened by a yoke because of oil. There is a burden and there is oil. There is a struggle between the burden and the oil. And the oil will win. The oil will be burdened by a yoke. What is this struggle? A yoke because of oil. What did Rabbi Yitzchak say, ' Sennacherib's burden is because of Hezekiah's name, which is repeated in his synagogues and seminaries?' What did Hezekiah do during his reign? He stuck a sword at the entrance to the seminary and said, ' Anyone who does not study Torah will be stabbed with a sword.' This is religious coercion. Hezekiah is supposedly returning the people of Israel to the desert and forcing them to fight against God with a sword. These are not such deep cognitive arguments. Right? It could be that he did it with their sword, and it could be that with some kind of divine power, supreme, no one can stand up to it. And what happened? They searched from Midan to Beersheba, and they found no people. The land of Mago and Antipars and did not find a baby and a baby man and a woman who did not know the laws of a nation and purity, all the people of Israel, a baby and a baby man and a woman, all of them knowledgeable not in the blessing of food, in impurity and purity, every Shas, because he lit them all, they studied there at night, they studied during the day, they studied at night, they studied, they studied, and about that generation he says, and it will be on that day that a man will live in the thicket of Tzon and he says on that day every place that has a thousand vines and a thousand silver coins will be for dill and shi, meaning the place where the previous opinions planted vines with the finest ideas, they won all the medals there and in all the competitions and invested what happened to Hezekiah with these vines for dill and shi, everything will be everything will be everything will be a wilderness. Hezekiah is the one who causes the whole land of Israel to become a wilderness. There is no agriculture. He gathers them all in the houses of the midrash. They are all avrechits and avrechits, they all studied them. All of them from a young age. The whole people of Israel stand in a yeshiva and there is no army. There is no army. From Sennacherib in it. He conquers Removing the tribes expels them. He approaches Jerusalem. And what does Hezekiah do? He studies Torah. That we are very much in favor of. That is very, very impressive. But wait, there is an enemy. So what does Hezekiah say? I really sleep. Hezekiah sleeps. And what happens when he sleeps? It is scary. When Hezekiah goes to sleep, it is scary. The angel of God comes and strikes the camp of the Lord. The angel of God strikes. 180,000 remain in one night. The boy of the books remains. Oh, three, four, maybe five. Warriors from 180,000 warriors remain in the camp. Hezekiah does not do anything. He does not say that he does not engage in it. He sleeps. That is right. He said, David said, Yardof knows that their illness is done. He said, I will follow. Yosef said, I will sing. And Hezekiah sleeps. Sleeps. And the angel works for him. And he does not say poetry. Say poetry. He does not say poetry. He does not say poetry. The Maharal says here with us in the New Testament of Legends because it could be [laughter] that he does. There is poetry. What is there to say poetry? Say poetry? And not to say poetry? It is not technical. Say poetry that someone composed. A song and said Hallel is a mystery. It is not his level to say poetry. He will say poetry. It may be that you do. He will say that it is not his business to say poetry. This is David the king. David the king killed Goliath. We mentioned earlier that he was a king and he established the kingdom of Israel and went out to all the battles and destroyed the enemies and explained the Torah from the world. And how do we encourage him to sing the songs of Israel? King David is in the Psalms. Yes, he is a king, but he says poetry. David said, "All the service is praises, and you did not make him Messiah." And Hezekiah does not say poetry. He does not say poetry. This is what is meant if I understand the Maran well, that he is fleeing from the material. He is fleeing from the material. And he does not even say poetry. Why does he not say poetry? The true language of Passover says in the turbans, he does not say poetry because why? What happened? It is clear that the angel of the Lord will strike the market camp. He is not at all excited about it. Poetry is something that happened. The song of the sea, the cry of the Red Sea. We are excited, we have conquered the tree of Israel. Deborah says poetry. When something greater than words happens, And a letter, when something happens that is for God and for the world, then you say Hallel. But Hezekiah simply what is the question at all It is clear that the Lord is the Lord, He shone, a miracle happened with Hezekiah, the language says there is no difference between a natural miracle and a visible miracle. Everything is divine even when there is no nature. It is all divine and full of clear faith and permeates the divine assumptions in life. So everything will be fine. Everything will be fine. So it is such a metaphor that again the last thing they would read is the Messiah. What is the Messiah? He is terribly righteous. It is terribly beautiful. He does not even say poetry. He just sat down. Yes, what is the Messiah? He is not the Messiah. Hezekiah is not the Messiah. But I think the only person that the Sages say about in our history that the Holy One, blessed be He, asked to make him the Messiah is Hezekiah. He is someone who looks upside down. You make him a very beautiful grave. You connect him to the house of their ancestors. Yes, the verses say and the Gemara says and in Bava Kama it is important for us to say this way. We conclude the chapter of Sheba Kama that Hezekiah is a king. He is not only a righteous man. He is not only the leader of the return. He did not only bring the people of Israel back to repentance. Who is the character of Torah study? He is the one who slept. And he didn't have the strength to say, and that's why he's not the Messiah. Again, what is meant? There is a dimension that is missing. Hezekiah is very reminiscent of the Messiah. A dimension that is missing is expressed in the fact that he doesn't leave this dimension as a standard. It takes thousands of years. Something is revealed here by virtue of which we can add to the future. What will happen in future generations when the Messiah really comes? Or is it not really? There is also something in Hezekiah or something like that. There is something messianic in Hezekiah. There is messianic. What is the messianic in him? Why did they bury him above the house of their fathers? Bury him again with the greatest rabbis and righteous people? What does this have to do with a king? Why is he a king at all? Let him decide that he is responsible for the spiritual world. Let the king fine-tune it. Let the king discipline the army. There is no army. There is no army. There is no agriculture. There is no economy. Everyone smuggles and studies Torah. And of all the characters that the Holy One, blessed be He, asked to make the Messiah. The Messiah. The Rabbi explains to the poor. In the fourth chapter of Tractate Shabbat, before Rabbi Yochanan ben Zakkai leaves the world, there is an interesting discourse. The last lesson. The last lesson of Rabbi Ham Zakkai before he leaves. So, in the very last moments, in the last seconds, that he is here with us. Rabban Ham ben Zakkai says, "We opened the vessels from the face of the impurity and prepared a seat for Hezekiah, king of Judah, who came to build the vessels from the face of the impurity and prepared a strong seat." The rabbi explains there about Hezekiah what the connection is between opening the vessels with him and facing the face of the impurity. There is a very deep similarity between Hezekiah and Rabban Yochanan ben Zakkai, who lived many centuries ago and lived in the destruction of the Second Temple. Do you remember that he is the one who fought, O Lord God, King of the Universe, who is everything, who goes out against the thugs who want to fight for the honor of Israel and the freedom of Israel? They give up their lives, they raise their souls to die against his color. Anyone who acts in an unnational way, so to speak, is a travesty and a disgrace. Oh, Rabbi Yochanan ben Zakkai. He comes out of the wall and breaks the siege and comes out and says, " What is he asking of the emperor?" He asks for three things: the rule of the rabbi Gamaliel and the gurgling of the rabbi Zadok and forgiveness. The healing of Rabbi Yavneh and his sages. And the Gemara says about this, Rabbi Akiva says, " The wise men answer, 'Your fear is poor,' and he would have asked for Jerusalem. Ask for Jerusalem. Ask for a state. Ask for a kingdom, ask for a temple, in this place he gives up, as it were, the kingdom, he asks for a spirit, he asks for a beis midrash, the disciples of the chamis, and the Sanhedrin of Yavneh, the Sanhedrin, go to Yavneh now, and Rabbi Zadok, and there are harsh criticisms of this, says Rabbi Yochanan ben Zakkai, turn the tools, who? Anyone who really wants to understand me knows that now, who is coming out to meet me, Hezekiah, King of Judah? Anyone who really wants to understand Hezekiah, King of Judah, will also listen to Rabbi Ham ben Zakhak, because there is when the tools turned, what are you talking about now, turn the tools, what does this have to do with the fact that Rabbi Yochanan Zakkai will die in two minutes. This is not an easy situation. This is not an easy situation. Every person in Israel who breathes his last breath must read it. This is not a situation. It is like a Torah scroll, God forbid, but but Rabbi Chaz Mezak says, turn the tools, turn the tools. Listen, who is busy with these things now? The dishes were turned out of the inside, then the clothes were defiled, then after that we will immerse them and the women separated. Okay, what is important now, but Rabban Hezkan says, what is important to me, what is important? I live in the upper worlds, the hands and the small tins, like Jacob who looked for small tins, these upper worlds. If you think that I will be a scoundrel about Jerusalem, that I am building the spiritual thing, because I do not understand that the messianic trend is to build a state, to build a kingdom, to build an army that is the foundation of Israel with you, that is the one that you will have wars with Israel, that is what the Messiah will do, and then you do not understand who I am at all. I am full of love for the king, I and Hezekiah, king of Judah. ​​Hezekiah, king of Judah, is a Jew, or because Hezekiah, king of Judah, is closing the army and closing agriculture and closing nationalism, not because it is clear to him that he wants to be king, this is what the Gemara says, bury him in the upper worlds with their fathers, he is a king, he is what is closest to the Messiah. He did not return to exile. He's not one of those spies who wants to return to the desert generation. What's up? What is the way to establish the kingdom of Israel because Hezekiah lived after Ahaz? Why was his name called Ahaz? Who projected synagogues in Israel, who brought a photographer into the temple. Haza is waging a war that is exactly the opposite of Hezekiah's. Ahaz [laughter] greatly, greatly strengthens the material, the state, the kingdom, the forces of life, cosmopolitanism, and in order to balance against Ahaz, to bring the Messiah, to build the kingdom of Israel, to build the army of Israel, yes, to build the army of Israel, Hezekiah says, now we are behaving in a certain way that has heavy prices, and Hezekiah knows that it has heavy prices. Its the heaviest price that it looks so bad. It seems evasive and immoral and it seems like he's throwing away responsibility and it seems disconnected and it seems like he's carrying a burden and it seems like he cares and even singing he doesn't agree to say again it won't help if saying singing singing is living in a life where all of reality says singing like in receiving Shabbat so we saw Hezekiah make a forest saying in order to build a world sometimes sometimes situations like this are needed where you do things that look exactly like you need to return to the Torah we come and see a world by the power of the Torah by the power of the Torah the Torah builds life and life from by the power of the Torah will look at the appearance and that's the business of the Messiah it's the business of the Messiah to fix a world in the kingdom that not to run away from the world and not to close off from the world certainly to prove real peace in the land but there is something in Hezekiah and that's why the Holy One, blessed be He, asked to make Hezekiah the Messiah Hezekiah has these powers and from such a position that she doesn't despair not sure that this has implications sure that this has educational implications sure that people there didn't understand but who is the real Hezekiah? A true Hezekiah is the Messiah's father. The real Hezekiah is a spiritual figure who takes us closest and most true to David and Solomon. yes. This king who says I will not persecute, nor kill, nor even sing poetry, is not because he is weak, not because he is incapable, not because my mission is different. I am now a generation of medicine. Something has happened among the people of Israel. There is some illusion among the people of Israel, and I fear for the Beit Midrash. And at the end of the roots and the essence and the beginning is the Beit Midrash. Of course we want a Messiah. Messiah, as understood from the Beit Midrash . And if there are moves that cause the messianic trend to be severed from the work of Torah, then Hezekiah provides a tremendous counterpoint and leads things to a place that seems exactly the opposite. But it is not the other way around. It seems exactly the opposite. So who are all kinds of journalists and all kinds of politicians and all kinds of ah ah people who see low and superficial things. So they won't begin to understand who the real Hezekiah is. The true Hezekiah is the one who most led the work of David and Solomon forward, and that is why he was buried there. I think that's why in Ba Kama we deal with Ba Kama, it's important. What is Baba Kama? It's like the Parshat Mishpat, the Parshat we read on Shabbat, we're busy, the Mount Sinai stand, and there are such lights and such ideals, and you want to lift everything up, and suddenly the Parshat Mishpat throws you into the four fathers of the bull. You saw that bull, where I think about this bull, he went four and five, what bull is that? He wiped out the whole herd there, and also the cow. It's not so moving. It's true. We go down into such small details of life. Every time, the Parshat Mishpat is what does it have to do with it? Wow, the Mount Sinai stand, and you will be my kingdom of priests and scribes, the children of Israel, slaves. You saw that from heaven I spoke to you, and it supposedly crashes. It doesn't crash. It's the Messiah. The Parshat Mishpat is the Messiah, the Messiah, the Messiah, the Messiah. It's taking responsibility for all the smallest details of life and saying, "No, it doesn't matter." It's my God. It's my God. All the frictions and all the margins. Send. There is no king, the king of the Messiah. There are no margins. He descends onto the material and he elevates the material with responsibility and understanding that the Knesset of Israel can reveal that all those who are present. There are no words to say to live it like this to say poetry to say poetry and the way to this poetry is sometimes maybe that's what they do here in the yeshiva. It could be that they stop everything out of great love for the State of Israel, out of great responsibility for the State of Israel, out of a desire and trust that we fix on it. It's enough to stop everything and come together and tie a yoke because of oil and this makes all kinds of plots of land look like abandoned and abandoned. It was so beautiful. It was so exciting. They might look from the outside and not understand what you're doing here at a time like this. It was so beautiful. It was so exciting. They might look from the outside and not understand what you're doing here at a time like this. And what's much more in terms of me looking at myself from the outside and thinking that all kinds of cities that are beautiful will disappear. And vines that were there for a thousand silver coins suddenly become shamir and shiit shamir and shiit. But where does that come from? We follow the path of Hezekiah, who is responsible for Baba Kama and he will explain to us what Baba Kama is. He is the most behind Baba Kama and he is the most responsible for David's trend. He understands perfectly. Excellent. If he were born in another generation, he would say poetry. But it's not the way of Chaz. He embarks on such a long journey. That this long road now requires us to gather and enter and in his generation he is not he is not confused he is not returning to the desert why suddenly he is the superior that he is the superior of them is the ascension of them is the peak of them he understood David and Solomon is the next level and that is true when he says I will not pursue I will not pursue because I can because I if need be I can but I am a little blurred at this stage in this generation the understanding of what is learning from Torah what is the labor of Torah what are synagogues what are seminaries what is what is to grow what is to be a scholar what is to know Babylon what is to be a bar a question where does it come from after that if there is it after that everything will grow this and therefore from this place it is clear that the angel of God came out it is clear that the angel of God came out it is a much higher miracle it is much higher than your level when we establish the lesson camp and not the angel of God comes out when we with the help of talents there and powers there and faith there and the goal dedication of the soul and fear of God and love of Israel by this power we lead ourselves to the edge and discover within ourselves the abilities of Destruction of colors that are inconceivable because the Holy One leads because the Name of God takes and takes a disciple. Yes, of course, but we are not there. Hezekiah does not yet say poetry. Yes, it will take thousands of years until reality says poetry. But Hezekiah is on the way there. We are his disciples. Hezekiah is not a mistake. Hezekiah is not something that is striped. Hezekiah is the one who builds the way for us. There are stages like this. It's so beautiful to be David and [ __ ]. It looks very good and it sometimes looks very bad. It's very related to the issue of Jeremiah, which is suddenly thrust into the discussion, but we wo n't have time to investigate it today. There is some here and if in the light of life it is different then it is stronger and it is the most after the color of Israel and it is the most after the laws of Israel but the road is long and the road is long and it requires from it what is long? Long means never giving up on devotion to the Torah, and from this Hezekiah leads us with the help of God and the author leads us forward to what David and Solomon so much asked of us. Shabbat Shalom ‏Kom.