הרב חננאל אתרוג | סוד הנסירה | שיעור כללי - ט''ז אלול ה'תשפ"ה

Kind: captions Language: en [Music] Peace and blessings to all the saints. We continue with the opening of Tractate A. We are in the first Tosafot in Tractate A. We began it. We ask why we call Gat Gat. Then A. Rabbanu Ta says that Gat in Gematria is 12 and 12 lines are written in Gat. And after that, Ri Ri heard in the name of Rav Ai Gaon and in the name of Rabbanu Saadia Gaon. This is interesting because between the Geonim and Ri there are several hundred years. There had to be all kinds of links along the way, but some kind of connection beyond why A. Writes 12 lines in Gat because it is Gematria. Get. Why is it called Get? So Ri heard in the name of Rabbanu Gaon. In the name of Rabbanu Saadia, because it is written in the book of Kitu and written in the book of Yad. The book of Krito and the book of yours are from his house. So what if the book of Krito is written? How is it related to the lesson of 12 Shitin, which pauses between the four Torah books? So it was said in the Batar that we should put two between each book. There is a halakha from Moses from Sinai that we have pauses in the Torah. There is a closed section, an open section. This means that if it is closed, then there is a small gap. An open section, there is a gap. Great, then there is a written decree that between a book and a book, between the Pentateuch and the Pentateuch, four lines are needed, then between the events of the Pentateuch, there are three spaces of four lines, between Genesis and Exodus, one Exodus, two Leviticus, and Numbers, three, three, folded, that is 12 lines, but what there are five Pentateuch, and there are not four Pentateuch, then Ri explains and the hesak that between Numbers, that is, Numbers, Numbers, and Mishneh, the Pentateuch, is not considered, this is not called a hesak, why is it not called a hesak, which is nothing but a repetition and a difference, what is above, such a gibberish, Shari is apparently very convinced that he is convinced that it is appropriate to pass from the Geonim, from our Rabbi Saadia, very few times do we see the Geonim in the Tosafot, so there is what is the connection, we ask what is the connection, right? There is a question why Tractate Gitin precedes Tractate Kiddushin, not too big a question, but first we usually get married and after that, with the help of God, we do not get divorced, but anyone who is not on our side divorced had to be consecrated first, so according to the order of time, as in the Shulchan Aruch, the Light of Life, there is first to moisten the morning dew, after that to moisten tefillin, you usually put on tefillin. Tefillin after you wake up then first get after that kiddushin then there are two answers one answer is that it is according to the order of the chapters the Rambam in the introduction Mishnayot explains the order of the tractates he does not answer my answer he answers what is the rationale there is some logic in the order of the tractates and the Rambam outlines its general lines we when we look at our shes so the longer the tractate is like this at the beginning at the beginning there is tractate Yevamot 16 chapters after that Ketubah after that Dhuder Lenderim it is 11 Nazir Sota Gitin all three nine chapters and the kiddushin is four chapters so that is one answer but according to the Rambam who wants logic not only according to the Rambam who wants logic the rit asks about our first mishna the first rit is wetting it depends on who is wetting in the rabbi kook institution it is rabbi karshakash attributed to wetting so he says what is the one who brings get from the sea country need garlic where did you come from tn haka he uses the berachot who spoke about get explain first 3 and then he says that it speaks On the first mishna of Kiddushin, then something that during the time of the wetness, according to the wetness, first there was Tractate Kiddushin, and after that what was Tractate Gitin? That's how you, the sophist, prove that first Kiddush, and after that Gitin, we are our order and the order of the Rambam, that first Git, and after that Kiddushin. That's how it is in all our printings, all our publications, we follow that first Tractate Git and then Tractate Gidush. So what is the idea? Or because of the order of the chapters, that then there is nothing to discuss about it, or again according to the Rambam, that there is logic in it, so what is the logic in starting from Tractate Gidan and then Tractate Kiddushin? So I think what is explained in the words of Rei in the name of Rabbi Gon, our Rabbanu Dagon, what is the connection in Tractate Gitin to these gaps between then at the beginning of the Pentateuch, Leviticus, it is written, and He called the Lord to Moses, and to the time of the day, that every speech was preceded by a reading, and that Blessed be He does not suddenly start speaking to Moses, does he call him, does someone say something to you, peace, what is it that he calls him? This is before some kind of status was created, some kind of unique encounter with God, even before the specific content, even before The Holy One, blessed be He, does not begin with details. He begins with the loftiness of such a supreme position that Moses our Lord ascends to the unimaginable heights in which he receives a written inheritance in a rapid supply. Then the Holy One, blessed be He, gives him the content. And the Gemara says that there are also pauses. There are pauses. Why is the sifra asking there? Varshi brings this up in the Torah of the Pentateuch. What is the role of the pauses? Why were the pauses given? And the sifra says, "Give space to observe." He does not specifically ask about the pauses between the Pentateuch. He also asks about the pauses between a parasha. To give space to observe. Is there such a thing as giving space to observe? And the Gemara and the Midrash ask, "Can, just as a call preceded speech, so a call to pauses was made? So the Gemara says, "Without pauses, there was no call preceded by a call." Is there some belief that the Holy One, blessed be He, first calls you, and then what does he say to you? He does not tell you anything? True, there is a pause. These pauses in our common study of the Torah. We sometimes refer to the role of the pause. Where is it? What did she say? These pauses are a space. Look, Rabbi A. Rabbi the hermit prints the Holy Torah. It's not like other books of the rabbi are printed. Right. It's big letters with spaces. There's space around it. Like a poem. A poem is printed. Not like a list of information. When you see a book of poems, you immediately understand a book of poems. Right. Sometimes there's a word in a line, three words in a line. There's a lot of space around a poem. Why is there a space around a poem? Because a poem doesn't bring you information. It doesn't bring you information. When you read prose, you read informational content. So every word adds more knowledge and more knowledge to you. And you collect. In a poem, no. In a poem, you can know all the words and you don't know anything. Right. Because the poet means something that he can't express in prose. That's why he writes a poem. The poet means something very elusive, very hidden. He's trying to create a work. To tell something that's hard for him to tell. And so he uses words far beyond words. He uses what the words remind you of. In the combinations of words. In the contrasts of words. In the sounds of words. In the spaces of words. Without that, you don't understand what the rich man said. So you have to have spaces. Spaces. This. Don't read this, I'm done. Wait, sit down. The graphic spaces. I mean, the fact that the page is empty. It's necessary for the purposes of the spaces of observation. Soft observation. Listen, digest, look inward. Why were the spaces given? The story asks in order to give space to the observer. The observer because it is possible to learn the Torah without observing it. You can learn what is written. Read, understand, read, understand. Read, understand. Part of the Torah is the Torah. This is the Torah. This is the bread. The four lines between the Pentateuch and the Pentateuch. Without this, it is invalid. You cannot bring it closer together like there. Changing the words. Changing the letters. God forbid. On a Torah scroll, it is invalid. And we should put less than four lines or if you don't put any at all, a scroll. Why? Because part of the Torah is to give space to observe. This is something essential in the Torah that we observe. Observe. You do a stop. Abrogation of the Torah. Some will say, but this is the essence of the Torah. That's how God gives the Torah to us. And He wants us to take it. He doesn't want us to take it only with our intelligence. He wants us to take it also with observation. Observation is a step that requires tremendous trust and what you observe is to focus on something that is true to you. Why do you focus on something? Because you believe in this thing. You believe in yourself. You want to look instead of observing. What happens is that you assume that there is a lot in it. You assume that there is much more to it than the information that is written here. Otherwise, you have nothing to observe. You not only assume that there is a lot more to it. You also assume that you have the ability to save it. Try at least. You don't know how to go back. What do you have to observe? So you assume that you explain and do it? Keep going. Then spirits tell you that according to the Torah, you observe. Observe the word of God. The word of God is infinite. The word of God is divine. And I am only a human being and I have a brain with a brain made of flesh and blood. And these gaps say, "My dear, don't just do what I tell you and that is completely wrong." This also explains the "we will do and we will hear." "we will not obey the orders." Leave your mind at home. Exactly the opposite. We will do and we will hear. We will not do and we will not care if Hear or not hear, do and the action will ultimately make me hear a lot, hear God, yes, not only do, but also hear God, we will connect, listen, observe, this is a unique power, there are those who do not know how to observe, the excess intelligence was given to women and not to men, men less, this is their strong side, they know how to do many things, but some need a lot of patience, a lot of patience, a lot of lengths and a lot of trust, again in me and in the thing that I observe, when I observe, I am able to give birth to some wise one, this one who gives birth to a thing from a thing, he gives birth to a thing, meaning he reveals that there is much more inside the thing than you thought, so he gives birth, he brings, brings, that is why a woman can give birth, because she observes, she takes something and is busy with it, so what is the meaning of these lines between the Pentateuch and the Pentateuch, what is the Pentateuch, is there a Torah, is it not true, yes it is true, the Torah is not a lump, there is a divine appearance that is called in Genesis, there is a divine appearance that is called in the wilderness, we will soon get to the second Torah, things, why is it? Here they don't count, but this is divine sayings, all Torah, all sublime, but it's not a single fire, it's worlds, you can read this and read this, but the fact that you read this, at the end they say, "Strong, strong, be strong," something happened here, even if you don't understand. We believe first of all, we believe even without believing in our ability to observe. We believe that there is something to observe. To observe is to be sure that inside, inside some simple line or inside, to observe is the courage to expose oneself to difficulties, right? How do you observe that you don't understand that you don't understand? If you understand everything, then everything is fine. If you understand like these pages without the additions, right? There are pages like this, without noise, almost without additions. These are the pages that you understand everything, you know. You run after me. The more toasts there are, the more difficult pages are, right? Because there are such huge additions, a sign that the issue here is very complicated. A sign that in terms of the number of words, the number of words never defines what lies inside, so there is a need. The Pentateuch, wait, don't run fast, wait, wait, four lines. You have to read these four lines like this. Wait, wait, you don't understand. If you skip straight you don't understand wait something is happening here digest what is it to make it easier to break out the avot hazoms touch the basic materials to know what the contribution is there what is their blessing then there is a part of the Torah that needs to be silent how to read the pauses the suns shut their mouth listen try and listening is mainly through a I don't understand that's how the latter say the questions are the gates of excuses if you read a question and you think you understand it then maybe you understood it and maybe you got off it maybe you flew over it right if someone who meets a says I understood you there is a big doubt when you understand what what what what tools what can be that to penetrate more inner worlds I say I don't understand I don't understand what the best questions there are in the world in any field certainly in studying Gemara the best I don't understand I don't understand I don't understand well if someone the whole Gemara for him is ancient Chinese with Bulgarian verbs so he doesn't understand everything what he has to say I didn't understand that I don't understand that I don't understand everything is confused but if someone says I really want to understand this main and what I don't understand in my mind This is the biggest, biggest problem in the world, the most powerful problem in the world. It happens. I tell you that teachers of children who start with distorted Gemara reading have happened to me several times. Someone starts teaching children Gemara in grade 0. Then he tells me. It happened to me several times. And that's why it got to me. I say, "Wow, the children in the class asked the Rashba's questions. How can a sixth- grade child ask the Rashba's questions? Where am I? I'll tell you why. Because sixth-grade children, when they start the Gemara, think that they can understand the Gemara. That's why when they don't understand something, they say, "I don't understand." A child in a class, not a boy, a man in a class of 1. He no longer has expectations. Sometimes, if he understands something, he says, "Thank you very much, nothing." There are all kinds of problems. He's already excited. There are strange problems and strange excuses. God forbid. That's the secret. But if I want to understand, these are the most enormous problems in the world. Where does the Gemara not align with your intellect? And there's a hole there. And this hole is the opening of a cave through which you can enter and discover endless treasures that are hidden there. That's how the first ones are, that's how the Holy Light of Life says, the questions are the gates of excuses, the questions are what allows you to not always understand, that you don't understand, you can say in anger, you can say in frustration, I don't understand, you can say, wow, wow, I'm studying a subject and I don't understand something, so then it's a ray of sunshine, or now, I didn't understand something, if I understood everything, it's Rashi, he understood everything, Rashi, he understood everything, almost everything, and Rashi, there are no questions, there are no questions, but apart from Rashi, all the first gates are, they come from a place where they are, yes, they are, yes, right, most of the additions, I do n't understand, he doesn't say, I don't understand, and she is surprised, and if you say, and if you ask, then he thought a lot about this question, if I also asked, if this question, new levels of understanding grow, so between the fifth and the fifth, to the dawn, God from Sinai, the Holy One, blessed be He, tells you, wait, don't listen to me, I want to read the next verse already, this is the way to listen to me, the way to listen to me, wait, put a space between the herd and the herd, give space to observe, there is such a world here, a Mishneh Torah, come on. Let's skip for now so then you put a space between herd and herd and this is such a rose that is beautiful why is it related to Tractate Gitin because Get in Gematria 12 In Get, 12 lines are written lines because there are four spaces three spaces of four Torah How is it related It is very related because that is the function of the Get The question why Tractate Gitin before Tractate Kiddushin It is a problem that I could have dealt with with the help of excuses that this is which tractate has more chapters But it is a tractate that I still touch on the deep foundations of what what what is Kiddushin If Tractate Git is Tractate Kiddushin So you don't know what Kiddushin is Without Gitin You miss everything because the whole world of Gitin is a world that can very much disappoint If I come with a sincere heart I believe in the goodness in the world I believe that we can fix it So the very blemish of Tractate Gitin is a disappointing tractate Why why do we believe that there is a woman for a man and we believe that 40 from the code of the ballad A voice came out and said at the time of so and so to so and so what divorcees will be strong What will you be Divorcees start fighting so go to a couple's committee make peace house hang on the priest's ark work do a work of virtue what is divorce expulsion is like murder it is worse than murder in terms of results all the first wife divorces even an altar with a figure on it we will learn at the end of our tractate so why is there such a thing there are other religions to differentiate differences that are really conservative there is no such thing you got married they don't know how to say you will win but forever and if she is not nice then repent I know what you will do this is a wedding you don't feel like it you can't divorce my children they don't parachute in my eyes so repent these are your children you can clean up with all kinds of constructive steps but what what all of a sudden there will be something like this in the citadel giti giti it is a failure a systemic collapse we only want tractate kiddushin only a tractate of construction no we don't want a tractate of and what happens if someone wants to murder something what will I give him what mitzvah someone wants to murder something who wants to divorce destroy murder the house they don't want kiddushin so that is what rabbi Gaon, our Rabbi Saadi Gaon, opens his eyes to him. Question. If it's strange to you, Rabbi Gaon and Rabbi Saad Gaon say things that are strange to us. What is the connection between them and the tractate? A sign that we have come to a question here? Then we can look at it. A sign that will open the gates of excuses. So the Torah also tells us according to this order. The Torah said to us that there is a tractate called Gitti. There is such a mitzvah for you. The writer of the book Geto, who teaches us what? Start learning this mitzvah not to expel Hashimim, who, by virtue of this study, may have really prevented a large number of these cases, but to understand this idea. Understand this idea of ​​what a get is. Last time we talked about the tzitzum. Now we are talking about a get because before we got married, we were already divorced in some way. You can say that. That's right. That's how we believe. We said before that 40 years ago, before the creation of the ballad, a voice came out and said, "The daughter of so-and-so to so-and-so," but later we were born separately. We could have been born connected to each other. We could have been born. We have one soul. My wife meets after many years. She has grown up. In another place it has a different character, a different personality, and then I suddenly have to work and discover that it is one soul, so the Holy One, blessed be He, can do things differently, so it is not to expel. To expel is a step of the leaf, a step that cannot be taken. Many times, but we were born as two, two different people, and we went through a very long process until we decided that we are one. So, not only is Tractate Gittith, first, the holy ones, well, I agree that there is a big difference between someone who was born single and everyone else was born single, and this is it, but that is the secret of creation, and this is the simplicity of the work. You have the pages, they handed them out to you this time. Thank you. I also have one left. Maybe you want a page. Thank you very much. May you be blessed from all nations. So a paragraph that we are talking about from all directions. A paragraph break. The rabbi speaks in this paragraph so much. He also talks about the wedding as a parable and also as a port of parables. The successful parables in the Holy Scriptures are not read. Apparently, this is exactly this. The rabbi explains here in a paragraph as a parable the verses that tell about the creation of Adam and Eve. You all remember this, famous verses in Chapter 1, it says male and female. Abram and Leviticus made a man from blood, as it is written in the book in chapter 1. On the sixth day, male and female, there was blood. So there is a male in a female. As it is written in chapter 2, there is a completely different story. This is how it seems true. There are many gaps between chapter 1 and chapter 2 that are related to angles of view. But the creation of man and Eve, or how Eve came into the world, is truly a drastic gap. Because Eve came into the world together with Adam. The Holy One, blessed be He, made Adam. He made Eve. She became a fountain of life. And after that, you know the story. And the Lord God said, “It is not good for man to be alone. He has a helper for him.” And the Lord God created from the ground each one of the host of heaven and Adam to see what he would call him. And he called him Adam. Exodus. The heavens did not find a helper for him. And then the Holy One, blessed be He, performed such an operation. Thank you very much. The first operation in history. And the Lord God caused a sleep to fall upon Adam, and he slept. And he took one of the ribs and closed up the flesh under it. And then from this rib, the Lord God made the rib that He had taken from Adam into a woman and it became man. And then Adam awakens from the operation. And Adam said, This is the very essence of power, and there is a secret for these women, as if someone forgot this, so leave it alone, he will die, his bow will die in one place, and this is a story that in terms of its simplicity is very different. Chapter 1, Chapter 2 Only Adam was created, and it was not good. Since Adam was alone, he says, "Who does not say this?" Adam does not say that it is good. It does not bother him at all. It does not bother man at all, because he is alone. The Holy One, blessed be He, says, "And the Lord God said, "It is not good, and Adam alone made him, but He makes him like this." He creates each one of the fields, and He brings to man from all that is called. Only at the end of some process, He calls names to all the animals. So man did not find a stranger to match him. Who did not find a helper for man to match him? And this is also not clear. Ah, Rashi says that man saw that all animals have a male and a female, and only he is only a male. He is disappointed. But according to the meaning of the verse, other interpretations, Rashi, will say that perhaps God did not find a helper. How great is man, so he needs to do something, to make a helper, so he does some kind of analysis like this. So what is the contradiction? We saw this. In Ketubot, right on page 1, page 8, page 1. If you remember in Sheva Berakhot when we studied Ketubot last year, you would have remembered it 10 years ago, last year, you surely remember whether, against whether one blesses six berakhots or seven berakhots, one work, two works. Remember, there is such a dispute. The Gemara in Ketubot, the Gemara in the Ark says that there are really two stages, Chapter 1, Chapter 2, two stages, Chapter 1. The first stage is that He creates one creature, but this creature is a double creature, it is both male and female. It is not two single creatures, such a double creature. And in Chapter 2, the Holy One, blessed be He, takes this double creature and gives it to the man who saws it. We talked in Ketubot. I think at length about the two opinions, Chazal. How were these two creatures? Was it a face, or was it a prostitute, inside? If I remember, we talked about it. I think what was Eve? Was she a tail, or was she a face? In any case, there were two creatures, and they are A and they are A. If she is a tail, then it is easier to understand Chapter 2. If E is a dual creature, Such a double creature, such that everyone looks to the other side and man has not found help against him, also a flaw. The literal interpretation of help against him is also an interpretation. It is not another simple truth, because help against him is here. There is some logical collapse. Whoever is against you is one thing, and whoever helps you is one thing. Help against him. This is what we have become accustomed to saying many times. This is not the question. If she helps him against me, you can say against him. In front of him. Once she was stuck behind me. Now she is in front of him. But inside you hear that she is also against you. There is something here that is against him. So God, according to this, according to what, according to these laws, in the chest. So God performed surgery on man, put him to sleep and took a rib. A rib, Rashi says, is not a rib like that. A rib is a side. And for the rib of the tabernacle in the stern, the west is a side. In Hebrew, the word shadow also means a side. So the Holy One, blessed be He, takes one of his sides, separates, separates, tears it apart, or in the language of the famous Kabbalah, saws him off, takes some saws off, saws him into two halves, one side. This is a man and one side is a farm and one main part is a roast and will close the meat under it. There is some kind of wound that is not beautiful, so he closes the wound so that it will look beautiful and there are two creations and after the two creatures, when there are two creatures, they end up getting married, so they reconnect. So the Rabbi wants to bring the people together, and in order to bring the people together, he talks about a parable that is one to one, an exact parable about what is happening, right? You all know this, paragraph 13 in the Lights of Israel, chapter 1, where the Rabbi says, "It is impossible for a person to untie the divine stickers and it is impossible for the Knesset of Israel to separate from the seal of the Lord, the God of Israel. It is impossible. There is no choice. There is no such ability. There is no possibility for a person to individually stick to the divine stickers in general of the people of Israel. It is impossible to create a woman. The light of the Lord, the God of Israel. It is very interesting that the Rabbi writes this because there are some who thought that it is possible like this. It seems to them both privately, not on us and also in a way that the Knesset of Israel is not on us. It is not always written in the newspaper. You know, not always. Is it written in the newspaper? Why is it because the Rabbi does not write these newspapers that write newspapers? Apparently not always. Read what is written here. This is such truth. The Rabbi states that it is impossible. It is impossible. But there is a problem with this impossibility. It is amazing. By the way, the first sentence is impossible. If I experience my impossibility, then I am Moses, our Lord, at least right. I cannot. It is not that if I strive and fight and invest, then I will grow and earn devotion. This is not fear of God. This is devotion. There is some halachic ruling here that it is impossible. Some wonderful world grows as a result of such impossibility. With a holy man and all righteous people and all fearing God and all meticulous. A bride with a donkey's heel and everything. What could be bad about this? What is more perfect than this? What is this? We pray that we will be blessed with the best of our lot that the people of Israel will discover that it is impossible not to separate. But there is a problem within all this goodness. Within this honey, there is a problem. What is the problem? But it is this possibility that keeps appearing in all generations. In all generations, it appeared in all generations. The people of Israel did not leave the line. 2000 years of exile in which we killed all day. What is not good for us to convince us that it is not worth continuing? It is impossible. What is it? It is hypothetical. The choice is for everyone. The free to do what he wants and the people of Israel paid the most horrible prices in the world. The massacre that they did, the Torah-destroying person came to visit them sometimes twice a week and they continued. They could solve it like that. Right, years of identity pass across the road and it's over. And you're sitting here because your ancestors and their deaths in all the exiles and in all the periods and in all the years decided. They didn't decide. It's not like this is on the advice of the machine. All the nations fell apart. All the cultures collapsed in the face of challenges much, much less powerful than this. And we, well, this is such an internal impossibility. Not because someone is throwing a fit on me. I don't want to. I'm ready to tolerate every turtle in the world and I don't want to. So what's the problem? It's all good. There is a problem. A very difficult problem. But it is this possibility that keeps appearing in all the generations. There is a natural necessity in it that doesn't give room for clarity of mind to discover its operation. There is a natural necessity in it. How good and how pleasant it is to have a natural necessity. I had a natural necessity to learn. To study, I once made an appointment with a scholar and he was much later than me. He came from the man who said, "Sorry, sorry, sorry." He said, "I open the Gemara. I don't remember anything. I'm a poor fool. I won't send him to a rehab process. I'll probably tell him, "You'll teach me how to open the Gemara and fly." So then it's impossible. So what's the problem? There's something natural about it. It's great. There's something natural about it. So what's the price? What's the price that doesn't give room for clarity of mind to discover its workings? There's wisdom, intelligence, religion. You remember. So it's great. It's great. And it's stuck. Why is it stuck? Because God didn't create the world. Everything will be fine. Everything will be fine. We will all be righteous and we will all be good. There's a much higher goal. There's a much more internal and essential reason. And our role is far beyond that. And we behave well. Clarity of mind doesn't give room for discovering evil. What does it mean? We will see the sky with knowledge and not with care. We call it that. Okay. There's no point in observing. We can explain it. We'll just explain it again. So now the rabbi is talking about the verses in the book of Genesis. He explains them in a new way. It was written more than a year ago. But despite that, it's a form. New Therefore, days are coming when dew falls on man and faces are sawn apart until the finished fruit becomes possible. Days are coming when sleep falls on man and faces until fruits are ripe. It is written here, "And the name of God fell, sleep upon man, and he slept, and one of the bells went out and made a sound." So I said this is the first surgery in history, but it is a little confusing because we are already in a certain culture, so we interpret it incorrectly. We see surgery. So before there is surgery, there is anesthesia. There is an anesthesiologist. So first, God put the man to sleep, performed surgery on him, and after that he woke up, but there is no anesthesiologist. This is too new. This is confusing. There was no rebellious doctor 120 years ago who could let you sleep. In most surgeries, you would wake up in the middle screaming. So make sure to put some socks in your mouth and tie you up. Don't look at pictures of people who had surgery. Many years ago, it was shocking. It was without anesthesia. At most, they gave you a lot of wine to drink, but that doesn't help much. Surgery and anesthesia are something modern. It has nothing to do with it. It has nothing to do with the simplicity of the verses. If God wanted to do surgery, he would do it. He can do it without anesthesia, without pain, even without anesthesia. So the rabbi explains anesthesia in a completely different way. There is no role here. It is not to whisper so as not to feel the pain. Something completely different. Sleep falls on a person and faces are separated from each other. Sleep, as you remember, is when the mind stops functioning. Sleep means that a person without a mind, without a mind, does not know that he is without a mind. That is, he does not know that he is asleep. There are all kinds of things, right? I am sleeping. So you dream that you are setting yourself up. You are not setting yourself up. When a person sleeps, then he sleeps. Where is the reason? Where is his mind? Where is it? It will return a few minutes after he wakes up. With the help of God, then the Holy One, blessed be He, casts sleep on a person. It makes us lack intelligence. Historical processes that are not senior to me, such as the Holy One, blessed be He, sawing me off, are much worse. Sawing the woman off, right? Sawing the woman off, sawing my mind off, I mean things that are the center of the personality, the center of the worship of God, the Holy One, blessed be He, it does not start with me, it starts with him. It is such a choice. The Holy One, blessed be He, puts me to sleep. He puts me to sleep. He takes off my rib and what is excellent for me? I am asleep. Not because there is some wound here that needs a few months to treat it. Because the most essential infrastructure of my life has fallen out of me. And I walk free and happy. I am free and happy. I do not feel that I lack anything. This is the sleep. Sleep. You do not know. You do not lack anything. Everything is fine until the finished product becomes possible. True. Until the finished product becomes possible. The parable here is the Knesset of Israel separating from a woman. The light of God, the God of Israel. The parable is that it is possible for a person to separate from God. Such souls are born not because of bad behavior or because of bad upbringing. They are a. They are put to sleep. The Holy One, blessed be He, here manages in some secret divine secrets such as these. He manages processes that good people, innocent people, people who want good. The complete separation becomes possible. They can live hard for them. They can live without devotion to God. They can say who said why not. Maybe it is not true. They can be processes of a few seconds. They can be processes of several generations. And the prices are very, very, very heavy. Significant and large parts of the nation succeed, they don't succeed, they don't succeed, otherwise the Holy One, blessed be He, is a cash register here, sawing on the person, sawing by himself, sawing is a word that fits because to saw it is true, it is not a laser beam, like this, it tears, it seems that with such faces, no, they don't saw, they don't saw people, in short, sometimes they cut them gently, they don't saw, it is not that, therefore, a sea comes that a figure falls on the mother, faces are sawed apart until the finished fruit becomes possible, and the brides of sleep, take it down to one, and the brides of sleep instead of a person wakes up, what is it, wakes up, wakes up, it is a very long process, how many years has it been sleeping until you decide to marry her, it takes you a few years at first, you say, no way, what happened to you, but you go through some process, what was the problem that they are connected, what was the problem, what does the Holy One, blessed be He, gain from this Sierra, and the brides of sleep instead of a shadow, connected, a natural connection, back to back, the glory of man stands in complete isolation, that now the intellectual choice has sold out to say this this time, the very empowerment, flesh in flesh And the world is preparing for the emergence of life and the history of the emergence of consciousness. This is the parable, if a person meets with a person who has lived back to back. Back to back. It's not necessarily physiological. Yes, back to back. It's two separate people who are together. We are together because when the clarity of mind, the greatness of the mind, does not do its work. When there is no clarity of mind, when there is no intellectual choice, then I have parts of my personality that are parts of my personality. Because this is me. This is me. And I lose the opportunity to observe that between the five books of the Bible and the five books of the Bible, I lose the question. I lose the ability not only to accept reality but to delve into it beyond investigation. If there were no tractate Gittit, then all couples would get married and everything would be very nice. I mean, not only would there be no tractate Gittit, but God created the world. Otherwise, everyone would think that I am right and the jokes of the creator make me laugh and we would be exactly the same. Right? Marry someone who thinks like you. Everything. What's the big deal about life? You can do it alone. There is another person like you. No one is watching. They are just enjoying themselves. They both understand themselves. Life is for them. The Holy One, blessed be He. Create another world, the Holy One, blessed be He, create a world where I marry someone who is not really like me, not really like me, and anyway, this is the gett, this is the gett, the color of the eternal will, this is the gap between the five books. I don't want a gap. I want to listen to you, I don't say God, listen to you now, observe. If you listen to me, you won't understand anything. You will learn everything. You will know how to convey very good lessons. You won't understand anything. The gap is to observe. This is a great signpost for you. I tell you, observe. A world without observation is perhaps a very nice world. The world of God. God doesn't want. There are many things that are the whole role of being nice. But there are things that are infinite. There are two things that are infinite. In infinity, it means something that, however nice it is, you do n't touch the margins. One thing here in the paragraph is devotion to God. My connection to God is religious. Nice. All the religious are nice. They surrendered their souls. They were righteous. They behaved well. They didn't even think of committing offenses. They did n't like to study Torah. Cute. Sweet righteous saints, but the Holy One, blessed be He, asks much more from this connection, but the connection between us is not just to be cute and good righteous. The connection asks us for peaks. He wants Amoraim. He wants Tannaim. He wants prophets, poets, kings, Moses, our Lord. This is what it comes down to. The essence of this connection is to grow and grow and grow. If you want a cup of tea, you can make the cup better, a cup that ends with a kosher or anything else. But there are two things that never end and continue to be infinite. You cannot put an end to it. You cannot because this impossibility has a place in the power of the twelfth century for clarity to reveal its activity. Because clarity of mind needs something to hold it in place. And I believe that there will be a discussion that will be a question mark. It needs to give space to observe the connection between me and God and the connection between Adam and his wife, which is amazing and great and romantic. No, no. And there is also a tractate called Git. There is a space between the five books of the Pentateuch. This means that there are spaces in our souls as well. When before we were one creature, I don't know if they were really glued to each other like some kind of continuous, funny thing. And there was this kind of idea. That we are together because we are together when we are together because we are together it's called back to back back to back excellent back to back it's a task force back to back it's no way I'm a girl it doesn't occur to me what am I without my back what does it belong get along what do we do back to back get along work together find the formulas to get along but I never look her in the eyes in the spiritual sense I mean yes look in someone's eyes it's look at someone else someone else looks if you look close close in someone's eyes this little circle in the middle of the eyes is called the pupil guardian eye skill why is it called the pupil that's how I would interpret it I'm not exhausting it when you look at someone up close really close you need something to stick your eye into his you see inside this black circle you see some little man like that old so small cute so small who is this pupil you don't you don't have now a pupil in your eyes when I look very very close in the eyes so who is this old this is me it's my reflection my reflection when she's against me so she helped there are those you want to help You who say yes, they will shake their heads like this at everything I say. When a ruler gets too much power, then the country will fall apart. We have a kind of Russia whose ruler will become too strong until he started doing such nonsense that no one understands what he is doing to his country. Only that no one says against you. There are those who are against you because they are really against you. They are not helpful. They just want to spoil them. We don't want God. There is no help against him. When you want to reach infinity, two places are crying. And between me and my wife's son. Where is infinity? Where will we never say enough? God will not let us say enough. We will not create industrial peace. Where is a bull created? A bull is created all the time. And we go together on a journey of decades in this world and in the world to come. To infinity. We are constantly growing and going through changes. And how you are at 30 is for you at 40 and not at 50. And there are all kinds and everything. We don't turn each other off. We do n't weaken. We empower each other. They sing the difference. And you look. Your only ability to see yourself is when someone looks at you and in many ways. It blocks your horizon. It doesn't start looking ahead. You want to look and you and you choose it until, in general, in general, the slumber reaches its peak. So then the intellectual choice is sold. Then the clarity of mind does its work. So then, we observe, observe. It's like learning the syllogisms. Okay, I understood. Like, okay, I understood. Learning to say a psalm. Saying a psalm. Why is it like this and why is it? This is a question. It's half an answer. Our problem is not that we don't have answers to difficulties. Give us the courage to face it. It's scary to say, "I don't understand," because then you're afraid that everything will collapse for you and everything. There's a very fundamental trust that the question is good. That the question does n't bring about a crisis and casts doubt. I don't understand. I doubt my sins. Not for this truth. I believe in the Torah. I believe in God. I believe in the Sabbath. I believe in everything. I want to understand it better. Tos asks a question. We ask all the time. Ben asks all the time. Questions. Questions that don't come to collapse everything. Questions that want to deepen. When the husband asks Rabbi Akiva, he doesn't say a sign that Rabbi Akiva was wrong, why suddenly Rabbi Akiva was not wrong, but my understanding of Rabbi Akiva is incorrect, how is it incorrect? Because there are questions about it, then the question allows Lahav to understand better. Rabbi Akiva understands the Tosafot better and I understand the Tosafot better. And I understand the Tosafot better when there are questions about it. This is reaching infinity. This world is full of secrets. This world is entirely God's. All that exists was not found from the giving of the commandments. That's how he tells us. The Rabbi is right. But this material seems to us like stones, like trees, like books, like hands, like teeth, like matter. When you begin to observe, when humanity is not a Beit Midrash without innovation, that's how Chazal says, if you are a seer, you will understand. It cannot be. It cannot be. All Torah study is a kind of creation. All Torah study is a kind of growth. It does n't need something in you that is renewed. What your mother opened up. You don't always have time. T indicates that I didn't understand. Moving forward. But to make time in the day to make time in life when I open my eyes and understand the wonders of your Torah that connect me with God. I am willing to pay. The Holy One, blessed be He, was willing to pay the heavy price of the generations of heresy to redeem this opening, this gate to infinity, the gate of growth and progress, and the world is preparing itself, and what happens when we look into each other's eyes? Then we reach eternity. The world is preparing itself. Children are born, the emergence of life and history exists, until then. There is one and another who are equal to nothing, longer than two. One and another who together tear down the gates of heaven and succeed in bringing here new souls from the throne of honor that the previous world could not touch. This price is heavy, right? This price. There is such an option called the Quadrangle of the Demon. Tractate Gittin. The possibilities of speaking are high. Heroism about something that is a measure of heresy. Absolute separation. That there are people in a generation who are able to speak. They are like this. The history of the separation. But this separation will ultimately lead to a complete, free union. We are not together. We will not get along together. Because it is possible in this world because all the studies say that married people are happier and have a higher life expectancy. In the division of labor and why all of a sudden all the necessity we live in an era in which there is a tremendous war against the family there is a demand for something completely different and the demand for a family war is a vicious and terrible war but there is a calling in it that really forces us to want to establish new families new families exactly according to the plan of the halakha exactly but not to be satisfied not always to be happy in our part to give space to observe a request for something completely different so in order for a house to be established in Israel it must be written what there is such a thing as a gett God will preserve hell on earth God will preserve but there is something that whispers to me that first of all the gett tractate getim after that kiddush there is something that tells me if you think this is divine coercion then it will not be no you will not be able you will not be able to give clarity of mind to do an action it can be nice not for that you got married you got married for the help against it you also help against it it is not only yes definitely it goes both ways we got married because there is some bubbling spring here sometimes it is more breaking sometimes it is more difficult sometimes there is more space for more room for solutions but first of all In every house in Israel you are not stuck you are not stuck it is hard to let go God forbid God will protect but it exists you are not stuck you are not this you will open it every time and if you open it then you will have to fall in love every time again and you will need to find for yourself all the answers more superior what we are doing here together not to invent find need to grow grow and this connection needs to grow and grow because it really creates something between you that only you and you will know why it is that the Shekinah is your son why this pain mass git insults us but the gaps between the five books of the Pentateuch our Lord Saad our Lord I do not find something in gematria and its mother is good we will take things down we did not touch here why we take things down this is the Torah when we get married we listen to God and you this caravan is poetry and if it is only like rules then it is only like rules the Harbad there are some virtues sometimes scary sometimes complicated they are the ones that allow me to have a complete union in a way in the soul not in a map freedom that will bring about a perfect unity and Vera returns to my studies and all Your children, the studies of God and the rabbi, Shalom, your children, Shabbat Shalom