הסרת פחד ההגשמה חלק ב' | הרב דני מילר | כוזרי | תשפ''ו [29]

Kind: captions Language: en Good evening. The principle in paragraph 5, we talked about almost everything. I will summarize what we saw. Here is the continuation. There is a significant development. I will say again what we also saw in paragraph 6. We are not busy settling claims, making necessary comments, thinking in a methodical, intellectual manner, but rather removing doubts. That is, what accumulates in a person's soul, speaking of the nine days, two or three words about Tisha B'Av, the longings for the splendor of the Temple, or the longings, I would say more than that, even longings for longings for the Temple, yes, a certain Tza feels that we don't even have enough longing for the Temple. When a person enters the Temple, the inner world changes because of what he sees or because of what he even sees in a different way. Now this is nothing but a mental life system. I will give an example of this because that certain duality that exists here that we showed last time that was expressed in the order of the hearts of the command of faith and in exchange, you shall not do from the negative side of this, do and do not do, a guarded young man who fears love, we talked about it, we will mention it in a moment. Two words in a moment. When a person enters the Temple, they go through two spiritual revolutions within him. Oh, two. He goes through two spiritual revolutions at once. Or was it true? Two interpretations that this is the same thing and the opposite? There is a paragraph in the files that read the words well. It seems to me that this is what he writes. It is a sentence with a word and its opposite. I mean that when the Temple was occupied, it was known to us. Yes, ethnicity. Ramah. Samuel and David sat on Ramah and dealt extensively with annexes to the location of the Temple. Ramah. And his answer was Ramah. Because the name of his house was where Samuel was, where it is today, northern Jerusalem. There is a name. We will not get into this now. All of Ramah sounds related to this, but that is not the topic now. Yes, it does not work out. A grave. But that is not the topic now. In any case, they sat there. And the Gemara says, "Oh, the world is now." Why is it "Oh, the world is now?" Let's leave aside for a moment the expression "ornament" and "decoration" for a moment. Sibling expressions, but in a very simple way, because that's not what we learn. Beauty is a seemingly subjective thing. But it's true and false. What is true? Because it has no definition. Because if it's beautiful, it's beautiful to me. It's not beautiful. But there is a certain definition. We can know that beauty is often a result of astonishment, harmony, a correct fit between the parts, between the size, between the color, the light and the sun. The position of things comes out of a very special picture. A person sees something that his eyes have never seen before. He sees from astonishment. Such a fit creates many impressions in relation to the order of this world. The relationship between the forces, the relationship between the creatures and the manifestations of the creatures. And so a person stands in front of this size and sees something else that is supposedly unfamiliar. But once again, the key to the code is order and fit. Harmony. A fit that is different. What is different is summed up in one word, "ornament" compared to other parallel words that also appear. But at the same time, something happens to a person, perhaps the opposite. He comes to the house of the Magdi. Yes, he loses his normal intellectual thinking. Something out of order, what do I mean? Something out of order is not the usual order. Yes, I mean, if we take the ten miracles that were in the Temple, yes, adults who are prominent because they are only a second prominent because they are more familiar or something like that, it gives us the impression that the place of the Ark is not very good. We all understand what it is. Yes, oh, there is actually an event in the Temple where a person suddenly has all the physical knowledge that disappears from him. Yes, he knew that there are distances, and there is a meaning to space, and there is a meaning to measurement, and there is a meaning to the data that I use. He already comes to the Temple. I don't know how to measure, and the measurements were never correct. What is familiar to me is a completely different measure. In fact, it is a place for me. The laws of physics with completely different laws, and this naturally raises many questions. Why? And this is not the place. But this is part of the absolute abomination that exists in the Temple. A place where the conglomeration with the holy is not done with intellectual tools. In Hasidism, they say to that extent. Let's refine things a little. The famous miracle [Kahkhag] is another drug. 10 miracles. Workers, crowded, bowing, spaces, familiar. Bowing in spaces, meaning there is the experience of the past, meaning the spreading of hands and feet, not just lowering the head in worship, this is no, this is not a great miracle, yes, the body takes on its true size when it is relatively close to the floor, and the crowding cannot be in such a situation, we will not go into what Shreshi says about this miracle, this is another question, oh, supposedly I very much understand those who stand bowing in spaces in Hasidism, it is written that the miracle was a true language, it brings it, not that spaces were squeezed in, that there was a certain section, because the laws of logic were thrown away, the standing that serves the Holy One, blessed be He, once again, like the place of Aaron, not out of proportion, this is something that cannot be defined, to wrinkle it, to put it in, not concepts, known, not concepts, completely different, and these two forces are integrated in a person all the time, the complete harmonious force that creates a feeling of wanting to get closer to things, and the domestic force is given that we stand in a world that is in a known legality, and this often comes out, the respect and the distance, that is why Tost emphasizes in Lent that Jerusalem is like a language Jerusalem does not enter its halakhic order. We say Jerusalem as in the Tanakh order. It is correct. But we need to do it. We feel that this is how it should be written. We do not write it like this. Jerusalem is two words. Yeru Shalem Yeru Shalem Yeru Shalem Completeness Love Both of them flow into this. The two qualities in Jerusalem are more concentrated. The Temple. A person is filled with impressions. Now, all of this is part of why I mentioned this. Nine reasons. We need to add to this. And the rabbi adds and says that when a person, oh, is careful in reciting the sacrifices every day, it creates in him a tremendous desire from the very words and verses and the arrangement of things to return to this form that we lack. A desire for the holy building. A desire to return to the normal state of the people of Israel. There is a description there that sounds a bit like this. Botanical, so to speak. How it puts down roots in a person and the grapes intertwine and begin to grow fruit. That is how it is provided to us from another place. And these fruits are a person's feelings towards the holy glory. And this is exactly this. Exactly the same point. Things that are imprinted in us. By the way, I sat down and said again, even though it is not traveling now, there is no doubt that reciting The sacrifices are in their order and that they create once again the impression that the dead by their very mention come out of the sacrificial fire much more things than we are told from other things that in our day we try to mention them while mentioning the trait of a person to strive for something more complete but the problem that the sacrifices are very private apparently is not forgiveness to bring it is not photographed well so oh we want something more religious better that is not true a big mistake this is not the topic now here and it brings us back to paragraph 5 what happened at Mount Sinai the internal impression that accumulates like here when a person comes to the Temple a person says the sacrifices he is filled with other impressions because it is information that exists with him he just needs to substitute them with words and the words flood the things that he has always aspired to take some form get a definition and when he empties the sacrifices then the aspirations for something complete take some specific form according to the way in which the Torah formulates the sacrifices the word of God the word of God works in us and when he said before this anyway yes at the end of paragraph 7 the doubts will be removed Explanations in this great situation. There is no doubt that we have also seen the same point. There is no intellectual explanation here because with an inner world that brings together those points that our walls will give way to all the language or internal walls, doubts arise as a result of uncertainty. There are two options: either to overcome the uncertainty or to bring us to a world of different certainty where doubts do not exist. That's what we are talking about here. Yes, now, only that Kozari is afraid of a blank paragraph. In the end, the price of this is ignoring the mind that works in man. This is the one that fuels your soul that we talked about. We are not throwing away the whole thing here. We are not ignoring speech and writing. We are not ignoring it. Our spiritual body is suckled by the same information that exists in us all the time. We see in front of us the tablets. We hear from them. We hear the word of God in the background. The writing. Hear. There is a special power in us. We cannot ignore it. There is no complex. On the other hand, there is no tension. We are not ignoring it. It may lead, God forbid, to the thought that this is simply the case and it is forbidden and he knows that it is forbidden to listen. I am the one who says what we saw. Once he broke a paragraph, he didn't ask him, you are fulfilling, God forbid, and it's because we are not fulfilling, but we and Medin face two dilemmas with two seemingly parallel axes, apparently because it is not not parallel, one axis that deals with the fact that the concepts were and the other thing says that it is forbidden to translate them literally, because if you translate them literally, then it is a fulfillment and it is forbidden to fulfill. What is the solution? We live in two worlds, messengers of the hard esoteric and the dove of intellect, so to speak. When you worship the Holy One, blessed be He, if you turn to the Holy One and deal with those higher concepts, you ignore the intellectual knowledge. Because if you deal with intellectual knowledge, you will get entangled with the concepts of fulfillment. So the solution is supposedly for the two worlds to be parallel. The sacred world and the mundane world. The world of the world deals with the intellect, the world of the Holy deals with the Holy, and not with all those who are engaged in the worship of God. The intellect does not interest us. Throwing it away. And when they do it, they throw away the sacredness, so to speak. And this is a solution to the question of fulfillment, because I know that there is no such thing as fulfillment, but in holiness there is good. This is very different, this is a different form of worship, and against this the friend comes out, and to prove it, he brings the example from the giving of the Torah, because in our world, I will sit down again, which will summarize things in our world in a state of rest, usually on two levels, or rather two floors in the soul. First, the separation from the limitations, and then the outburst of desire, meaning that a person aspires to something. If a person enters the Temple, yes, this example, if a person were to enter the Temple and only be filled with impressions about the lack of physical laws without seeing the beauty of things, he is likely to enter an imaginary world that has no meaning in this world, because the main thing is the lack of order in the world, and supposedly a world with a false world order, this is already there, but the Torah is terribly organized, day and night, sacrifices return once again to define it, terribly, terribly, designs, there is nothing there that is above time, supposedly we are in a place that is above time, and the laws of sacrifices [like a knife], the most dogmatic things are exactly where to eat, what, and the calculation of the pig, and how much to move there, and the movement of the force, the meticulousness of meticulousness. He mentioned this, he will mention this later, it will be seen in paragraph 11, that the place that comes from is The law meets the greatest meticulousness of the details of the laws in the Temple and intentionally mentions Shemot. We see this because there is some tendency in the heart to say that the Temple is a world with other orders. The fact is that everything is miraculous. So why do I suddenly have to deal with all the meticulousness of the location and the minutes and seconds and so on? Well, it is not free because I will live as long as I can in two worlds that are confusing. We see this and the expression of this is that I repeat them backwards that they are confusing. It is the giving of the Torah. I think that in general, as I said, you brought this example. Caution precedes agility, and he precedes action, and awareness precedes love. This is how our inner world works all the time. We create a framework and we fill it with content. Because if a person fills in content without a framework, then the content will essentially disappear. He has no grip. The rabbi writes that even I never mentioned that it even came down to a person's private morality in the Beit Midrash, the person's private conduct in the Beit Midrash. How good it is for you, Jacob, and your dwelling place, Israel! We know two concepts there. This is very important guidance. This guidance that has a bolteria, we take two concepts of your tents and your dwellings, the tabernacle is a stable, permanent thing, a tent is a tent thing, yes it comes and goes, there is a great desire for the children of Torah to be in the tent stage, to progress all the time, but if there is no tabernacle, the points of grip that hold things together all the time, the progress is a spiral, I revolve around the Kohen fleet, I actually do not progress anywhere, there is no point, the measure that I choose where I am, therefore this combination of a tent and a tabernacle is a very essential thing for us, yes the last Rashi, that the section of the Pentateuch is in Shemot, yes there are all the Pentateuch, no we do not move the people, it seems to me that this is the first, the last one, it is in Shemot, not in Masa, it reminds us of the section of Masai, but we are talking about the section of Pekudei, the summary of the things, because a cloud, you see, a whole, that the water of the temple is in the tabernacle, and the cloud, chapter 4, end of Shemot, and the screen, the tabernacle, is the face of God over the tabernacle, and Moses could not come to Moad, because it was on it, and the cloud, and so on, and the cloud above the tabernacle, we imagine, the children of the children of Israel, forgiveness In all their actions, and if a cloud does not rise and there is no break, it will be called so on, when a cloud is over the tabernacle, that means they are at rest, when a cloud is excellent, we also move, making a summary, because the cloud of the Lord is over the tabernacle day and night, and fire will be in his heart, the cloud of the Lord is over the tabernacle all the time, to be heard in all the house of Israel, in all the burdens, we said earlier, the opposite, that a cloud is over the tabernacle when there are no burdens, yes, the verse says exactly the opposite, apparently, this is Rashi, in all their burdens, yes, Rashi says here, I am looking at a thing that one, yes, on every journey that they were traveling, there was a cloud that settled, notice how he reads the verses, in the place where they were, where they were flying, a cloud that settled in the place where they were, where they would camp, but then again, so this is not the journey, this is the parking lot, not the place where they were parking. He called the parking lot a journey that processes the situation that is not in it until now, therefore, the parashah of the burden from two weeks ago, the burdens are important, it is more correct to distinguish because it is not to distinguish in the Torah, the limitation between the verses, the breaks between the burdens, the breaks between the burdens, allows us to ease the situation. [As a slur] The previous one compared to the next journey and we are in a world where these two planes arise all the time the developmental plane and the permanent plane the fear and love now it accompanies us all the time and in the Temple suddenly the phase is a different phase is the Temple sorry also the Temple not this I mean in the giving of the Torah because the faith is the beginning of the clarification of faith I am the Lord your God everything that is in you everything that accumulates in you all the great faith is actually an expression of what appeared in the Exodus and your life is a life of faith, a life of the Exodus, a life that brings the divine trend from power to action afterwards but the second commandment yes but the question is whether this does not bring the person to a positive instinctive outburst before limiting it maybe you need to reverse know you I am going to bring you together once again faith with a certain limitation will be will be tiny and then will be foreign. It is not it thinks that the entire preparation of the commandments of the giving of the Torah comes to show us that in the special level of the giving of the Torah there is no contradiction between these concepts. Infinity and the great happiness in meeting the word of God is Itself limits itself. We by nature know the limitations of faith and we do not question faith in the face of reason. We know that faith is a higher plane. A whole that will never lead us astray from the path of truth because we are full of the same knowledge that addresses us and therefore in the state of wholeness we do not put to the test. On the contrary, we ourselves know its limitations. You will not do this to you, Tuam, because we do not meet with faith in its entirety and then we wonder how to translate it into intellectual meaning. Part of the encounter with faith is the intellectual form in which it appears. And when a person is filled with God's impressions, he already knows in advance in the sub-mudak, a result of the article, especially of Mount Sinai, how these divine impressions have expired. And the mistake of the Khazari was that he was supposedly forced to evade the human mind. Not the human mind is part of the form in which faith appears and will never break through the barriers of faith and faith will never ignore the form in which it appears through reason and this encounter that was in the giving of the Torah. Let us rest both of these two elements in the soul and what accompanies us all the time, and therefore there is no fear of fulfillment. We speak in words and fulfillments of writing and speech. If he knew that these words bring us together with some divine content that we do not have, my heart is subject to writing. Now he does not explain more in the second article. He explains things much more. He talks about the titles. What is writing? What is speaking? There is suddenly a quality of things there and not for free because there is a difference of them. Later on, this is not the place to talk about it now. Between the first article and the second article, which stems from the fact that the first article is in a state of being a Gentile. The second article is as a Jew. In order to live the Israeli life, in the second article, he added a word. He needs to go through the introduction to the second article. Do you remember writing about anything? Yes, speaking in the sea, the Sabbath, the next world. Yes, it is not a series of closed descriptions. Whoever looked at it in the introduction to the second article, we will talk about it when we get there. This is a summary of the first article. This introduction suddenly in a dream, he summarizes the first article in a very special way. We are done with this. There is a place now to meet the people of Israel. Let us meet him again. And that's where things are different from here. This is not the only case. We are still in the first article. I brought this up as an example. Now he moves on. I'm like this. I won't read everything. I tell him. I said, "Friend, how many of you are lying? God forbid that it comes in the Torah. What the mind distances him from?" You claim that I live between two worlds? No. I live in one world that contains these two levels. I deal with the sacred and deal with titles. The mind of God. We talked about this. Turning to infinity, defining it in two words. Therefore, the beginning of the removal and I don't compromise my words. The Torah is not a compromiser. By the way, this is also the reason in general. The written Torah . The oral Torah. How does the written Torah appear through me? Yes, you did not read that the Holy One, blessed be He, in Israel is a covenant with Israel. But the things that were spoken, he defiled them from the lie. And the beginning of the Ten Commandments is the community. They are whole in God. And this is inherent in us. We know what fills us with His power and strength. And our whole soul. And we already know in advance how it appears in us. Therefore, the next stage and we do not fulfill this. The help from making a secret statue, let's not lose the train because we didn't start with it. It's true that the normal situation is that you have to start with caution with Hello. But when the Torah is received, this calculation does not exist because you meet in the matter of God. Therefore, the three days of restriction, the giving of the Torah, we are in a prophecy, face to face, where contradictions do not exist and shape our soul. We talked about a different reality, where the soul takes its form, shapes our soul, soul in such a way that we never reach. There is an internal rejection in us from fulfilling in a vulgar, incorrect form. It is a Jewish instinct that ties it together because we are still with the images engraved in us from the giving of the Torah and the divine hearing. We accompany us all the time. And he also says later. And it is also clear. It is clear from an intellectual perspective. But first, we need the foundation, the mind itself. It is important, but the foundation and how not to normalize the physical. You will be a little exhausted from the foundations of fulfillment. The whole human encounter depends on whether humanity is a trial, a trial, a non-physical encounter, a soul that speaks. Many people really meet Moses. The first says that we spoke to Moses and the wise man and behold we guarded his tongue and his heart and he was not struck but these are the tools for Moses meeting Moses meeting another level that is how we received the Torah a moment then we meet Moses meeting his inner image it was comfortable it was comfortable we see therefore we also see in the giving of the Torah the soul hearing the wind the tools work differently tools that connect us to reality and the meeting with Moses is not a meeting with a person who is also Moses meeting with Moses Moses a soul speaks a message is not rain and is not in place but we see him up to a certain point and therefore by the way at a certain point we cannot see Moses our Lord we called him his face there is a certain point in time where we cannot stand against that which translates the tools of vision into something really messianic really silk the thing does not work we called his face yes we will see later this atones for the sin of the calf but we will go up and and did not create from it a place will not create all forms all evil we are deceiving it with spiritual artifacts after all the creator of everything indeed on the law so wait then what do we need the whole story which is the standing of Mount Sinai according to It needs a paradise that we will not define what we have received. That status. Of course, we have received it. It is imprinted in us. But what is it because it is instilled in us as part of a prophecy of a face to face? We do not know how it will be fulfilled. From the matter that has returned, our ears are cold. We are not busy. Not because we know. We evade it. We relate to reality as it is without explaining it. Because, gentlemen, when there is an explanation for an abstract reality, it means that there is a certain deficiency in us in the trust that we have in this reality. A person who seeks love is not a person. He is not a tax. He does not try to explain them. A person who stands in prayer does not try to define for himself what he feels in prayer. Once he defines it, he will no longer feel it. Feel the complete emotion. The Gemara says that a person should always [kahkhag] first praise a place and then pray. Praise precedes requests. Because when praise precedes requests, requests do not enter into our lives as a rational framework that we provide as if we were standing in front of flesh and blood. A person only asks, you say, and is likely to translate the sacred into low words. Praise brings out From this praise, a situation arises in which we stand before the Creator in His instruments completely. Incidentally, there is once in a while, and this reminds us of what we talked about giving the Torah in a certain way. We encounter something similar on Rosh Hashanah. The Jerusalemite emphasizes that there are no prayers in the blessings of praise. We do not ask for blessings. We ask for a little bit of praise. It is impossible to say that there are no requests. Blessings of praise. When did Rosh Hashanah, on the terrible days, grant us life? Yes, that is right. Part of the special thing about the prayer of the terrible days, Rabbi Zvitosha, his special article. Whoever comes across it is highly recommended. Rosh Hashanah, two months from now, according to the Hebrew order, carries the instruments of the name. He camps the one who hears the words. He hears Rabbi Zvi Yehuda. You confuse the request with interaction. I don't know how all this is connected. You confuse the request. Praise, which has a request in it, but it is part of the prayers of the terrible days. Together with the praise, we ask. Incidentally, at the end, suddenly, and all life, it is written for a good life. What do you remember about it at the end of the thanksgiving, all life knew that it was finished. Yes, you ask. It is written for a good life. Right, you were already in it. It explains the whole prayer in a different way. This is, but this is not the place. Now, just what I am saying. What he says here, yes, oh, once again, as we live in these two concepts, the law is with us, we will not forgive what we received from that position. We do not know how he breathed. This is what I said. He spoke. But we hear it. Not what he created. May God bless him. From the question, it is found and the Pentateuch is not found. It cannot be. This is not an ordinary creation. For example, when it is said, when we see that he created the tablets, he wrote them. Yes, he created the things that were said. And it fits. Why? Because the creation in me, the creation of the heavens and his saying are part of man's simple tendency to see in the world a divine creation. The same way, man does not do calculations. How did man create the world? How did the Holy One, blessed be He, create the world? How did he create the mendicants? We do not live around this question. We encounter the will of God consciously or unconsciously. The Rambam at his peak. Man looks. He looks at nature. He is filled with impressions of God. Wait a minute. Why? How is it? How does he explain them? He does not explain them. You encounter a divine creation. Article Two. He brings the example of the creation of the world as special events that deal not with a divine appearance, not with a divine manifestation. Actions do meet with the divine will itself and the same thing here too and on the format when it is said that he read the sea and all and all reads everything quickly and so the blind man says, "Rach Kuzari, this is the number that needs to be finished quickly." Kuzari did not explain to me, they are not the judge of the matter. This way, I have no explanation. I do not come to explain, perhaps on a deeper way, what is in thought other than this and this is what I wanted to reach. The conclusion of this world is a covenant. Whoever saw these positions from the mountain stood on Mount Sinai, we are also like that matter. The Creator died without commanding a divine creation that is not through some given law. They are similar to the first capital and the creation returns them to the passage. And now suddenly he intentionally says this here. The Hebrews understand this more. It is already the world. You meet the phenomenon of the divine trend, even if it is not translated into the mind. It is translated into reality. They are likened to creation. The head and the soul believe. In any case, the next stage is one in the fear of the world. The giving of the Torah in the soul was given in them. If the faith is that every world is a new people, the Lord created the Torah. It is given. And the world, as you see in the verses, is a world that brings us together with the word of God, and there is no fulfillment in it, because the soul forgives everything, and the hand that the will of God appears in reality, and you would also know that it does not need to be translated into reason, and if we explain this, it is not a rational explanation, it is simply a translation into words, and the translation into words has enshrined in us this knowledge, and therefore, the removal from the heart of the trainer, the doubts of the philosophers for introductions, is not an excuse, nor an explanation, the minister from the heart of doubts. So far, this matter has been settled, we have finished the matter, and it is like the creation of the world, but there is no continuation, said Kuzari, I will read it, said the Kuzari, a friend, I will give a few words of introduction, because it will be a few weeks without a lesson, nevertheless, a few more words, said Kuzari, be careful, friend, do not give in the book the story of praise to your people, and do not abandon what was drawn and known from Miriam, the fuller of the ranks, because I heard in this way that they made a calf and worshiped it without God, for it is not known why they sinned in the sin of the calf. The big problem is that when we follow the excuses, it is not pleasant to say, "No, that is not a clear answer, because it is not." The question and if you say the classic answer is that they were looking for akhretz, a wonderful thing, maybe the Ramban says this, let me say maybe when we understand the Khazari better, to understand why I use the word maybe, but the one who, how to say maybe, doesn't even say this is Ariel. Ariel says this thing. Ariel really appreciates it here, and the reason that Mirel appreciates it is because the friend answers him two answers that are divided into two parts, two answers to the Tseg paragraph and the Tsezik, to understand the question better. We'll see next time. The friend says in the Tseg transaction, A'h, that they will grow up to them for their greatness, and B'ghal, the one who snatched away the numbers, and this is a bit reminiscent of these two explanations or the two parts. The two sides of the sentence are a bit reminiscent of what is called in modern law, evidence of character. You know this expression, and God forbid, to say it here, Hat, that our greatness is for his greatness. Well, listen, because of their greatness, so you will understand. Ofali is a good guy, this guy, and really, it works out well from the friend's words. The interpretation of the Tzadiki is, come after you, the greatness of the people, who was the first Adam? You know that. He came from Tarshish. His grandfather was a rabbi. Let him have it, these are known cases, yes, in the next excuse, the one who chopped up a few, besides what do you want? Finally, you brought him to court. You are righteous. Today, $10 a year is a steal. That's why you make a story out of it. You see that it is a sin. Watch. A. These are nice technical excuses, but [snorts of contempt] A. We all feel uncomfortable with this, this is what he came to explain to him. Sin is a sin, and the fact that it is a few should not interest anyone. And the answer to the question, I will say one sentence here and once we come, we will continue the matter so as not to continue in the air. A. Few sins, this does not mean a few in Hebrew. Few sins, this means they are narrated that the Torah narrated them. And the big question is, why did the Torah deal with the sin of the calf? Asker, many, a whole section, he tells him explicitly, that is, the Khazari said to him, the turtle clause, leave what was drawn [snorts of contempt] and it was learned from Miriam that the Ma'adamot were mentioned because there I heard from where he heard it written in the Torah, someone who stole doesn't matter, maybe he didn't get to this section, but this is what was published, this is what the source tells him. The friend is right, but it was published in a few numbers, meaning it is said in a different way. The Torah will not tell us historically everything that has happened since the creation of the world until today. A simple example is the question of a quarter. How many attempts did we make? Ten attempts were made. Abraham gave Sarah an answer. What are the known attempts? Ask the friend to fill in here. I estimate that five or six arrived. That's right. A blessing. How many on the night of the chametz test? Five or six crumbs are found. And that's already an achievement. It's less about the statistics and why because we really don't remember the attempts. But what does everyone remember? Because we were all in kindergarten when Abraham entered and was thrown into the fiery furnace. Right? There is no one who doesn't know that. The Torah doesn't say that now. I don't know when the sages said that. And why doesn't the Torah say that? And what is the known attempt? Why is he known? A. Yes, we know that the Torah says, "It is a wonderful experience." The Gemara says about the experience of praise. When he comes, he will say, "There is no such a difficult experience here." He went on the road to the Land of Israel. The end of the story of Noah is good. The Akedah, I accept. Look, I don't want to translate. I have to summarize. But it is clear to us that when the Torah describes things, it actually weaves laws about the order of the appearance of virtue in the people of Israel, light after light and lights that, with all that was natural, in their comfort, eternal. Because these are miracles of experience, things are not part of the state of acquiring virtue. They are not there. Because to say why it leads him is greater than the number of times that the Torah tells about the sin of the calf. It is part of the greatness of this people today. And it is terrible to say it in my name. The first is correct. You have to explain things. I say it in a different way. If it were not for their greatness, it would have been at that stage or a strange style. If it were not for everything that preceded it, this acquisition of virtue. They would not have reached the sin of the calf. More than that, the Torah would not have told us about it. The Torah explains how sin is an inseparable and integral part of what preceded it. All the difficulty in the matter must be understood, it does not give legitimacy, just explaining it there, from the Torah, has dealt with it many times, Parashat Kittevo, this is a parasha that taught us why Seg Segul Israel as a flight as a flight, what is Segul with Israel, surely my mistake, yes, oh, what fits in here and all, good, this is good, we will stop here, we will see, with the help of God, next week, this is love, next month, next time, next month, we built, time with good, with the help of God, we will build, we will deserve to build the Temple in good time, Amen, Amen, Yes.