הרב חננאל אתרוג | עשיר קמצן ועניה נדיבה | מסכת גיטין [12]

Kind: captions Language: en Shalom Aleichem Today we will study the covenant that appears on page 1, page 1. We skip to chapter four, chapter rab, chapter five. These are chapters that deal with the regulations of the sages. What is the connection between this and the gettin? So there is some connection between the regulations that are related to the gett. But certainly if all the regulations for the sake of the world were compiled for us by Chazal, a large part of the regulations in chapters three, four, and five here in our tractate probably have a connection to this. In the upcoming lessons, with God's help, we will deal with arguments between men and women, not married couples. We are talking about a great disaster, a house that fell apart, a relationship between a man and a woman that did not work out. We are busy with the laws of how to break up this holy relationship, how to make it go away. That altar is very demeaning. There is such a thing. There is such a law. This is what needs to be done. But a house is built of a man and a woman, and the Divine Presence is between them. The Divine Presence is between them. Rabbi Elisha Litsky would explain that it is in thanks that it is between them. That means it is in a gap between them. Man and woman are not the same thing. It is G-dly and what is pleasing to them and good for them. And we understand how there is a lot of affection for each other and in the same head. It's very nice and good and beautiful. It's not the Divine Presence. Divine Presence is infinity. Divine Presence is a very scary word. Divine Presence is a bombastic word. It's only said about the Temple. Suddenly, where is the Divine Presence in the building? In this gap. In the gap. Where do they not get along? Where do they not get along? And understand that this Histadrut is divine. That is, the singer. God is building something here that is much greater than me and you. God is leading us to places that are far beyond what an ordinary person can touch. That is called the Divine Presence. Divine Presence. Wherever it appears in my house, and it cannot be forced. It cannot be forced. There are laws that the measure of justice is. We will see here midrashim in the Gemara that it is clear that the man is right according to the measure of justice. The Gemara will show us what the point of view of the unjust woman in quotation marks is and how much he did not listen to her because being right is a small part of the story. Part ten of the story is stories of divorce without marriage. That is, so today we will learn a story on a page of the measure of justice from the first volume. The Gemara says that the Mishnah says on page 3, page 2, that a widow should not separate from her husband in a week. The speech to the oath established the old man who gave a gift to orphans, how high is her address? So what is the reality? The reality is that a widow there will keep someone who has passed away and left a widow and children who are not the widow's children and they are living in the same house in a certain place. The widow wants to pay off her address, so she needs to repay the orphans who were not married in the meantime, because she is responsible for all the purchases in the house and all the expenses. So it is possible that in the meantime she transferred a little to her benefit. So according to the principle of the law, she should have sworn to the orphans. In the end, they avoided the oath. And Rava also established that instead of a vow, she should have sworn, that is, according to the principle of the need to repay. There is a gap between a week, a vow, an oath. This is a much more daunting thing, much more burdensome. An oath. The world will be shaken as the Holy One, blessed be He, said without a doubt, the Lord your God, just as the world will be shaken, a hoof on a hoof in which it is something much more Dramatic man naturally more afraid of getting involved with an oath and therefore most of the orphans who really she does not take their money are both in distress she is also in distress and so are the children the children in general who took care of them she is at least an adult woman this is the power of the return and despite this the face of the world corrections we lowered the bar from an oath to a vow why was it then the Gemara wants a blessing to say bel page one second line no malshev tama why rabb kena demer rab kena and mar to say Rav Yehuda said rabb ma'aseh the Gemara will reject this but in any case it sees the Torah and serious sex to bring this act as a reason what is the number of the act act in one person in two forms some do not hold but most versions are yes in two forms that deposited a gold dinar fast and landed in a ked of flour pat and in a ked given and later on the judge came to her and said abile dinar she said to her will enjoy the name of death in one of the sons of that woman if I enjoyed a measure of yours did she hide his gold dinar in a ked flour and she baked it in a loaf of bread gave it to the poor man when he asked she said I didn't enjoy it at all what do you want from me I have no idea I have no idea these are words I say it's not written here what I said to him and she swore a very, very serious oath it's not exactly the language of an oath but there is some kind of root of the law of an oath it's to say she swears the most precious thing to a widow in life even for someone who is not a widow surely a widow is her children it is her soul even without being a widow one how much more they said and the days are few until one of her sons dies because she said death will come to one of her sons you I didn't give even a death potion it won't enjoy supposedly it won't work they won't show me the children and they didn't live long days and one of her sons probably died and when the sages heard about it they said what who swears truly so does he who swears to lie all the more that means even if she swears a true oath look what happened to her oath is a very, very complicated thing the gemara says what is the matter she is a woman why was she punished she really didn't enjoy she didn't take the blessing of the oath The oath of truth is the Gemara, which is a place of a dinar, meaning in the flour, she was, she brought a pita to the poor, let's say weighing 100 grams, I know what, and 100 smeks, I do n't know how much a pita is 50 smeks, and this dinar had a few centimeters, let's say, a few centimeters, so instead of giving flour to the poor, she gave the gold dinar to the poor, and this is the profit, the jurists say, it's less than a penny of flour, the weight of a coin, also a large coin, a gold dinar, a relatively large coin, but it's nothing, but in any case, she enjoyed it, did she earn the flour that from a place without the dinar, she would have taken, giving the poor even more money, and about this they say, "Whoever swears truly, as someone else?" So what is it that she swore truly? She did not swear truly, because she did enjoy it. The Gemara says that if she swears truly, the Gemara refutes this because it is like this, if it is like this, what does it have to do with a divorced widow, and why specifically a widow? And this is a different teaching, but let's look at this act, which is very much the Gemara's It is important to understand to bring it before us even in the queue and that is the reason so there is a man here and there is a woman here this story from a halakhic perspective it creates a lot of questions among the Rishonim and also among the Aharonim because what is it that will enjoy the death potion in one of my sons who I have taken from the path of nothing who asked you at all if you are enjoying what is it interesting if you are enjoying it says the one who deposits it with a keeper then there is the keeper's oath he has to swear that he is not that he did not commit a crime in it she kept it for me properly compare I enjoyed it not what what does it matter if someone committed a crime in Beacon he must also not enjoy anything so what is death if you enjoyed what is it it is not an oath will answer there it is not the language of an oath at all where is the language of an oath here she said I swear that the death potion is tight there are then Rishonim say like this no but it is difficult there are Rishonim who say the Rashab again that when someone curses himself in what sounds like an oath then there is the power of a law like in Parashat Sota there is the power of an oath a there are many many problems so first of all he is not Ask her if she enjoyed it or not. Why did you swear? If she enjoyed it, why does it interest me? If she enjoyed it? Gender of oaths. There is something strange here. What is this about? It is about a woman who swore to the dead. She swore to the dead. Why did she swear to the dead? She thought she was swearing the truth. That's right. The whole reason this week wasn't a true oath because she earned it. She enjoyed it. Maybe less than improving this tiny amount of gold dinar. But if she hadn't really enjoyed it or if she had come up with a different solution, then she would have come out clean. Pay attention to what the Gemara wants. The Gemara wants to rely on this woman to establish a rule for all the widows in the world. That's why we won't take them. I mean, we're afraid that the meals will change. The oath is not accurate. Why does the Gemara say that there is a teaching that the mandarin teaches. She bothers. She cooks. She washes. She takes care of them. And she says, "Okay, I ate gum here." Well, this is about a huge gap between the law and the truth. It is forbidden. It is forbidden to take one puppy according to the law. The quality of the law I don't want to say justice because justice is much deeper than the law according to mathematics this is the halacha the halacha is that it is forbidden to take and if it swears there is there is a lot ahead of the law right the gemara from tzitzi says Jerusalem was not destroyed that we did not discuss before that we did not discuss before that the law of the law it goes on all the time such law such what are you what do I deserve so a small part of the truth the truth is much more truth justice peace judge in your gates the divine truth how do you lead the world there is a judicial authority but you know there are other authorities there are places like that there is a judicial authority and a judicial authority and a chief judge three authorities all three try to at least judge so there are other authorities in the world the judicial authority is very very important but not everything is a judge really not everything is a judge there is grace and mercy there is grace and law there are many systems of there are many systems of values ​​and the law we are studying here halacha halacha is the law of the law but anyone who knows halacha knows that halacha is full of melodies halacha is full of grace and halacha is full of grace and halacha Think about it, and all these regulations are regulations that say right is the law, we will not do as the law is the law, line after line, and we will change or determine that the law will not be just according to this blind mathematics that says it must not and that is what we have, no, really, when we get to building a father, there are systems here that are such that for the sake of repairing the world, without it, the world will be broken, without it, the world will be destroyed. Repairing the world is a correction in the language of Chazal, it is not necessarily a correction, in the language of Chazal, it is more to fix, to prepare something as something to allow it to live, not just to fix the breakdowns like in our language. So there are values ​​here that on the one hand, there is I am right, I am right, and whoever falls for me, I am right, so he is always right, and whoever destroys the world, he spoils the world. There is no, it is important to live according to I am right, it is better to live according to you are right and not according to I am right, but to say everything is a lie, to say everything is measured by the eyes of a tool. There are those who will say what the absolute truth is without running a world in much more gentle systems, also gentle systems. There is someone here who is wrong, there is someone here who is one of the sons of the dead, and there is a name for it, but she is pay attention. We will also see Hazal's attitude towards her, how Hazal really, really wants to give the place to her. In the end, there was some small glitch that hurt us. Without the small glitch, we will try to learn the story. What happened there? What is hidden in the story? Something is hidden there. What does the story tell? The story tells of a woman who kept a gold dinar and gave it to her. Why did she give it to her by mistake? Supposedly, she didn't give it to her by mistake. So she is stealing. If she is stealing, she must have enjoyed it. Then you don't have to look for the least. A small amount of flour. That's four. Four. Smek. Where did I get four. I'll tell you. She enjoyed it. She tempted the poor in the years of drought. And from the flour? Such a small amount of flour also goes inside. And she swore by mistake. She swore. It is clear that she swore by mistake because the Gemara tells her that she swore in truth. She feared that she swore in truth. The first poskim ask: "In the resurrection of the pillar, there were not a few days and one of her sons died. What was the woman who lifted up the pillar?" Chapter How many? Chapter 3. Weeks. The week of the individual rape. Rape. In an oath, you have to know it's not who forced him it's not like rape in other knighthoods someone forces me to commit crimes otherwise he will kill me except a tool an oath this is someone swearing of his own free will only he was sure he was right he didn't know he was wrong it's called except rape a not obligated this is about this oath like this asks additions and he answers like all kinds of firsts look at the end of the toss and it should be said we're skipping the end of the toss now and it should be said brother back the deposit but be more careful to the guard busy did you know that you would come quite a week singer he discusses the oath in terms of the guards oath why was she perfectly fine no it's not fine enough because because when you make a commitment to someone and someone trusts you and someone trusts you then you'll be fine and she forgot supposedly that she was there but but this story doesn't take that much why it doesn't take that much I'll explain because what is a gold dinar gold dinar first of all what is it so it says gold dinar how much is a gold dinar gold dinar we know how much is a dinar Silver Dinar Silver A In a shekel there are four dinars four zuzim four dinars in a half shekel is two dinars out of that not math from a half shekel we know what its weight is found a lot of coins in Jerusalem in excavations that say half a shekel from a half shekel weight of seven grams okay we are not talking now about volume A talking about seven grams of dinars usually it is a silver dinar it is seven grams so so so so half of a half shekel is about 3 and a half grams 3 half grams it is inherently very very small very very small the specific gravity of silver is 10 I think more or less it is 10 grams of a samk 3 h grams this is a third of a samk a small piece of paper like this is half a shekel we are talking here about a gold dinar gold dinar Rabbi Tam says in Tos B offers the gold part it is 25 times the silver dinar m weighs 25 times it is not too much because the specific gravity of gold is close to 20 this means it is 2 times that of silver and then p2 is p 12 h 3h * 12 h is 42 42 grams if we are water to a semek then apparently that is what our Rabbi and Tamm were talking about volume and not weight so how much was the volume of the 3 h grams we said it is a third it is a third of a semek times 25 because the weight of a gold dinar is 25 p so 3 h times 25 it comes out to be 86 approximately yes probably more or less 86 grams of gold 86 grams of gold this is it is hard to assume she didn't notice okay gold weighs gold it weighs a lot gold is one of the heaviest materials in nature very I told you it is 20 semek I mean every semek of gold is like 20 semek of water very heavy this is a small coin that weighs 80 and how many grams 80 grams is also not a terrible weight it is not surprising she takes a spoon a she takes I know such an amount of flour she should have noticed that something was strange here she should have noticed she in good faith probably gave it to me she didn't do anything intentionally I was stealing but she should have noticed that something was strange here she didn't want Give Henny the gold dinar. She didn't want to rob her. She didn't want to be a thief. But she noticed that suddenly in such an amount, how many pita slices are 100 grams? And suddenly this amount is almost 200 grams. Because a woman who does this every day should have sensed that something had happened here and she's probably scratching her head. How much does a gold dinar cost? If it weighs 88 grams, then that's a lot. Today I checked the weight of gold. Today, gold is about 295 shekels per gram. So if it's 86 grams, about 87 grams multiplied by 298, it comes out to around 26,000 shekels. It's like this. It's good. It's like this. It's more like this. So it's a respectable amount. Okay, 25 shekels in years of drought. It's definitely respectable. In the sense that there is a dinar. A gold dinar. A gold dinar. It's a savings plan. A gold dinar. It's probably at the standard of living of the past. A gold dinar. No, they didn't buy houses at its prices. Not cars. They mostly made a living from it. There's someone who has a gold dinar in two droughts. You see, it happened. In one person in another in a storm, there should be an act in two forms in one person, correct description of time, one person in another in a storm, yes, he becomes someone else, as it were, that's right. The second in a storm is not just a description of time, it's a description of the man who comes to someone in a storm, which we, thank God, don't know what a storm is. We have no idea what it is. We were never hungry. I mean, we never suffered from economic deprivation. We never had a worry. We didn't think we wouldn't have anything to eat. This is a drought year after year after year when there is no rain in the north and the rabbinate tells him, "Listen, our voice hurts. It's really a pity for the crops. But we're not hungry. We're a miracle. God forbid. And the Minister of Agriculture will get injured and shut down. This is agriculture. All these sentences, father. So a storm is a very scary situation. There is little grain and the grain is much more expensive. And what will the poor do? And there is one man who has a lot of money. Why did he deposit the gold dinar with this woman? What is this? It's not a wise place. She is a widow. She is not. He is afraid that they will steal it. He is stronger than her. He is probably more powerful than her. He is afraid that they will steal it. If he was afraid that people would come in two forms, people in distress, existential distress, distress of life, people know that he probably has the means, so they come to me with claims, so he tries to keep it in a place where no one will think, no one will touch him, with a widow, no one will dare to rob a widow. You need a very large nobleman to rob a widow. One of them is a two- fold treasure. We are all obligated to support the widow and the orphan. Someone here, Rambam, the laws of Doth, in such a way, would make me happy. We are all obligated. The Torah repeats this many times. I haven't counted now. But for my sake, it's all ours. If she is a widow of war, it's a state that takes its own. It's a role that we all play. Where are the laws of Doth? Let's look to take care of this. Here is chapter 6. We [music] will find this thing. Love for the stranger. A person must. Chapter 6. The kingdom of God. Halacha. A person must beware of orphans and appoint a person who is very lowly and has a low spirit, even though they are wealthy. Even the widow of a king and the day of a king are strange. Well, about them, as it is said, all A widow and an orphan without any fault, and they are treated with respect, and they do not speak to them except softly, and do not treat them except with respect, and do not burden their bodies with work, nor their hearts with words, and do not attribute to their wealth more than their own wealth. All the things that were given to them, their hearts were wounded, and they lost their wealth, then this is a transgression without doing anything, and all the more so the one who strikes them, curses them and this father, even though God is not on their side, it is explicit in the Torah, and I cursed you and killed you with the sword. God will protect both of you from your provisions and your children from being innocent. A covenant was made between them. Who will protect them? And it was a world that as long as they cry out from the poor, as it is said, "If a cryer cries out to me in his name, I will hear his cry and disappear in peace and great mercy and honor, because God will avenge their quarrel." Then there is a widow who, who has reached her, that is, the safest place to keep gold dinars in a time of drought. Because of pressures, pressures, I do not know. Look how much it hurts the heart to steal from a widow. Then also the system of pressures, people reach the disgrace of Raz Baruch, who apparently do not imagine who is the one who burdened this matter. Watch who who he thinks he thinks the money will be protected they ask what was it in the flour sack there are laws where money is kept money is not kept the flour sack the hab knows says this is the safest place in the form of the safest place a place that is most guarded a place that is watched over it is the flour sack this is the most open gun because of who he trusts it again he will take some such thug who is there someone scary like this someone who has safes and bodyguards and with whom he will deposit it but he keeps it from people who find it much easier to go to scary and powerful people than to go to widows he keeps it justify or keeps it he keeps it or from charity that they want to take it from him or from the poor will not put pressure and pleas on him and tell him he does not want to lose this gold dinar on which he rests on it he is sure two bet he is also afraid he has a lot of money what if he has a lot of money then then it is a very very good investment he does not convert it into a gold dinar gold dinar is something quite quite rare even here 400 sack Abraham gives money to the pea, not gold dinars, it goes to the merchant, a gold dinar doesn't go to the merchant because it's too expensive, many people have nothing to do with it, so he takes his money, his money, and hides it with someone whose name is it sure who will come and touch her, who are the people he is afraid of, robbers can touch them too, they need big guns, but he is not afraid of robbers. This is a man who treats widows according to the laws, he doesn't hurt her or anything, but he doesn't understand that he is hurting her a lot when he comes and says to her, help me, when he is depositing money, what does he say to her, he says to her, help me hide my money from the poor, help me, don't give charity, there are weak people in society and he doesn't notice like you, but like her, she is a woman, she is weak, she is a widow, she even has money, so she doesn't have money, she has a handful of flour, but he goes after her, he is actually taking advantage of her distress, his heart is closed in some sense, in several senses, first of all, in that he smuggles the money away, it is very understandable why in times of danger a person is afraid, but but it is very incomprehensible, it won't help because It's just like a wedding where the Shekhinah is between them. So there are situations like this, G-d, you're going through life and you're fulfilling the mitzvot. There are situations where G-d speaks to us. In situations, G-d always speaks to us. There are moments of distress, moments of difficulty. I can complain about why G-d made this trouble, and I have the right to complain. But it's much more worthwhile to try to listen. Listen to why something isn't working out for you. What is the Shekhinah that is between them? Rabbi Elisha, may God bless him and grant him peace. Listen. I have plans and I have desires. And I want to advance the world the way I want. And it's so beautiful. Father G-d wants you to advance the world the way He wants. And He scatters signs along the way for you. And one of the signs is the people you meet. The biggest sign is who you married. If you do n't want to listen. You want to say why she's right. Then maybe we shouldn't go to Tractate Gittin. You'll explain all the time why you're right and why you're wrong. And maybe you'll win in court. But that's not interesting because you only go to court in very, very specific cases. The rabbi of the court is the measure of the law. The court is also then. The guidance will go to compromise, but when a brother is not in the Sanhedrin and when you want everything according to the law, then you will always be right and will be irrelevant. You will be right and will be completely ineffective. Again, the world according to the law is such that a person who says only what I deserve, deserves what you deserve, like a person who will never break into an intersection if he has no right of way. If he has a right of way, of course he will break it. So then you cause accidents. Well, if you are, then what if you are right? Then what if you are right? Then what if you have green skin and you see that another car is driving on the sidewalk? Then prove to her that you are right. This will not help the accident. So what is this? And what is this? But in life there are two kinds of hardships. This is one year and another year and the hardship is very, very difficult. And you also worry. So what if you worry? It is not a lie. If you are a doctor, it is very easy for me to stand here and say that you are in distress and others are in distress and others are in distress, greater distress than you. Where did you get gold dinars that you can distribute from deposits? This is not a good thing for you. Your fate is good. When I receive strength, this is a divine mission. If I have gold dinars that I can save in the coming years, I can't save them in the coming years, just as it is clear that if you attack Bahri or Kfar, then you don't ask questions. This is a concession to the nobles. You only understand. Only you know. So it's in your whole soul. It's also in your whole being. If there are situations where the people of Israel are suffering greatly, then your money and your gold are not meant just for you. It's not meant just for you. There is a person who owes me money from his body and you shouldn't underestimate that, right? Money is what powers that God gave you to live. And it is written that the righteous owe money from their bodies. And even that in your dog can be and is attentive to God. You are not doing a favor. This is the main message. You are not doing a favor unless you are buried deep in your ego and you are unable to see beyond what your narrow picture is. But when you are required to give such evidence, then God opens us to a much broader picture and he denies that he is still responsible. The fact that you have more means that you have more responsibility. So if you want to be buried deep in what we will repay in such talk. Okay, then there is nothing to talk to you about. A man misses a man runs away from the gospel A man is abusing himself and his right His right is that a man gets married and his wife says the opposite is not in your best interest Do her a favor and listen to her You are not doing her a favor You are growing You are exalting You will not do as someone forced a demon As someone who said such I ate her and I am ready to be righteous and do Understand that from their sons This name there is something growing here that is completely They do not ask you to bend and not be erased They ask you to grow For this you have to break all kinds of imaginary ceilings Due to break all kinds of walls So here we are not talking about a married couple Talking in a set that will have relations between a man Yesha which demonstrates very much that he is the strongest He is the strongest here True he is the richest He is the one in two forms He has gold coins He he does not need them He does not need them But he is he he he leans on them And this is his right Such an ugly word Home his right Because it is exactly the opposite of the Hebrew expression What is his right Zach His right In the new Hebrew which is heavily influenced by Western cultures This is what I deserve I will do what I want My right In our Hebrew, it's my rights, right? Our rights will increase like a pomegranate. This is how I refine myself. How I become more me. How I live much more fully. To increase rights. It's not what I take, but what I give. It's because of you. What I give joyfully. Thanks to what? Where do I grow to other places? So you have enough. Neri, then take care of it. So he came to the widow. Maybe he gave her a few cents. It turns out she doesn't have a bar. Of course she'll agree. She needs every cent. She needs to support her children. This is her life. Right. This is her life. Her children. She has a handful of flour. This handful will end. This handful will end. There is Elisha and the French widow. She also has a handful of flour. And Elia promises her that the handful of flour is not ready. The cicada of oil will not break a hair. Until the name rains on the earth. But here there is no such miracle. There is no such miracle. And the handful of flour is easy. He says, " Watch over me because people like you." He doesn't say this. The scroll. People like you will come to take advantage of my happiness. And she is not happy in the Sabbath. It could be that there is no choice. She has to keep it. But suddenly she organized. She will organize for something divine like this. She is given charity to the poor. Pay attention. She is given charity to the poor. Poor people come. There are poor people. From me, right? Like the story with Rabbi Akiya and Rachel. They are suffering great poverty. And someone comes to them. They live in straw. They live in straw bales. They are almost homeless. And once one night I come to them and say, "My wife, you have a child. Can you give me some straw? There are poor people who are bigger than you. There are two who are bigger than you. That shouldn't make me feel better. When I find two who are bigger than me. It does n't appease me. It doesn't calm my troubles. The trouble of many is certainly not half a consolation. It doesn't help anyone. The trouble that is only a much bigger trouble. So then this widow comes to a poor man and he is certainly ashamed to come to a widow. Apparently, he is a great scoundrel. So this woman doesn't give him money and doesn't give him flour. This woman invests in him. This man gave him a loaf of bread. She could have told him, "Take flour and go." But she is right. Hot bread today. When they take it, she gives him her heart. When you give her the flour, something is strange to her. So what does she do? She lowers her head a little. She says, "I don't. I don't. I didn't steal. I took. I grabbed." It turned out a little strange. She doesn't have to go a long way to understand or suspect. She happened to be with the flour she gave him, he had some gold dinar, some 25, we said, 26, it depends, then the lesson has slipped, but Hashem has ways, she says, there is some kind of care in her, and also in my heart, all of us on this man, instead of distributing these gold dinars and preparing entire families who suffer, we are collapsing and sinking into his fears and he is drowning in his worries, instead of understanding that this distress builds in you the ability for a much higher encounter with divine qualities, that this time, you have reached the kingdom, of course, that this time, the kingdom is not just a verse about Esther, this is a verse about all of us, touch the Mesoka, if it is your private Mesoka, yes, when there is a whole Israel, what is the guardian of the law? Then you try to understand that your advantages are advantages that were given for the sake of everyone, and she will not steal, she will not enjoy the days of the world, she will not steal, why suddenly she is a righteous woman, he trusts her, the commentators say, the latter say, I have been in several places, he did not know that she stole it, simply that she did not steal it, I mean, we asked, what kind of oath is this, Rabbi? And Shai Rabba, brother, what a pleasure there, who asked you if you enjoyed it, didn't you enjoy it, and what do I care about your son? What is it, how is it, where does it help me? Is it clear or not? Is it a curse? She came, he just protests to her, that's how they call her a smitten woman. Why do I not understand what happened? It's clear to him, it's clear to him that she didn't steal it. After that, the woman he trusts came, but she betrayed him. It's not mutual, because he is right, and she thinks, so what if you are right? People like you ruin everything. People like you have a role and a mission. And there are people like me here. I said again, "Oh, he is the clerk at the widow's." There is some kind of heartlessness here. There is some kind of lack of attention here. He is deaf to his ears. And get out of his sight. You don't understand where I am when you talk to me. You hide with me to escape from women like me. I have a loaf of flour. I have several widows who don't have that either. I am the one who is in a much more difficult situation. So if something like this happens, from God, from God, and she swears, she doesn't swear to a lie. What? That interpretation is a thief apparently, apparently she is a thief from the point of view of justice, she took his dinar and gave it to him, but Hazal doesn't see it that way, Hazal says that if it weren't for this little pleasure, what a little pleasure is, so if a gold dinar is 3 and a half grams and a silver dinar is 12 times as much, we said, then it's 35, it's 42 or 86 grams, this is very little, 86 grams of 88 grams of gold, right, because that's the weight of the specific, it's 20 grams of a dime, so it's four dimes, it's a big coin like that, that's all, so the amount of the animal is very zero, really very zero, right, like an olive, this is 27 dimes, a volume much less than an olive, but we found it, if we hadn't found it, on this oath, then everything would have been fine, an oath of truth, Hazal says, right, she really didn't enjoy it, thousands, how I read it, I hope I'm telling the truth, of course, she's with the first, that's when she was, she didn't do it on purpose, after it happened, she read it, and she's avoiding it, yes, they say, she's trying to mix it up, not that she stole it. She really didn't enjoy anything. Only God performed a miracle. God is right. God takes the money from the rich and the scoundrels and transfers it to the weak. There is a rich man here who, instead of understanding what his real power is, instead of understanding that his power is to give and give and flow through him and be a leader and be influential. And for this time you were born for this time. You can now save this dinar. You will lose it. Right. We live longer than cars. We can't urinate on the walls that we build on our savings plans on our insurance plans. It is possible, but then you drive God out of the world. So you are not attentive to what you are not allowing yourself to grow when you are constantly not. A basic part of life. An essential part of life is to be afraid. There is a fear that it is bad. There is a fear that it is small. There is a fear that it is insecurity and lack of faith. And there is a fear that it is different. That is also a real fear. Sometimes God tells you to worry without worrying. We are also not able to pray. We don't feel the deep worry. If I am calm, I have 26 God bags. This widow could have scattered in a few more places. So why not pray? It happened everything is fine there is a drought year no there is no problem he has how how they did there the story of Noah they built in a big they have an insurance plan they made a tower tower and its top reaches the sky when you have such a tower you are not you are not afraid of anything so yes a drought year I am organized and these walls tear you away from your true inner pillars because because these worries and sometimes these anxieties are on us they open them to much higher places they create a much deeper connection between us and the work of God is to trust in God is to lean on Him this and you do not allow you to lean because you are strong you are organized you have money you have gold everything is sampled and what are the prices the prices that there are widows here and orphans here that you must give some symbolic something like that what do you really owe sir this at least you are hiding hiding widows such a dense atom such a predator and the woman is not right look she is not right because it is not a question what are you head of a cat you are not enjoying I really did not enjoy what does it have to do with my beauty I gave it if not for this small gap if not for the gap because from an oath Get involved so take it down right that's why the Gemara wants to say take it down protect widows who also beg sorry for this word it's exactly the word more often happens it's the dishes maybe they took from twins so it's not right but Chazal said it's right it's not right we won't shut them down we'll take it down to the vow but a vow is a different game and a vow it's right but we won't shut them down but it's not right right but it's not right to always be right as Rabbi Chaya writes from the caution she is very careful as if this man should have been attentive to this widow he he is using her he sees in her something that will solve her b he is not trying to be like a type in her head she is not his wife right a it is not a shekhina midi but we are busy with tractate Getim b as relationships you are not listening you are okay you he is trying and what is okay this man what if you are okay you are not really listening who caused her to take out a spoonful of flour and in the inside hand God left it caused it won't help us we can't really live here without God can build a smart fence and sophisticated warnings and sees a shooter and an obstacle sub Ground and on the ground And you don't know if it will rain, then you are the most natural thing to trust the forecast, people of good temper, and trust, expel God from the picture. We know that this world is suckled from another place. This is every Jew, wherever he is. This is A. B. Every person, wherever he is. The commandment is easy not to worship idols. It is to live in the consciousness that this world is not only material. It is not only material. It is a world of sayings. And we really all belong and remember each and every one of us to the God of the gods. On a basic level, that we have something that is beyond the rain, beyond the flesh, beyond tactics. Therefore, anyone who tries to build a world that is organized like an obstacle under a car will inevitably collapse because he decides to neutralize God. You try to build a world without God. It is clear that it will collapse. Only a trough will collapse because Sukkah has a role. What kind of imaginary world do we live in today? In a culture where the media lives on this in many ways, everything must be perfect. If there is some kind of malfunction, who is the name? Who is the name? How can this happen? They come to give the Prime Minister and the Minister of Defense and the Minister of Defense how can this happen? As if the product point is what everything must be. Perfect There are things, there are things in this world, sometimes there is someone to blame. It could be that something happened in the house. It could be that everyone behaves normally. It's not like a journalist who reveals if he was on duty, it probably wouldn't have happened. It's some kind of imaginary picture like this. A. A. I try not to say words that are too harsh, as if if we just think correctly, then the world will be in order, like in Gaza. Everything is in order. Everything is fixed. We can fire all the soldiers because we have a full picture of how it came about. Like how could it be that it was and how could it be? It's someone to blame. How could it be? How could it be? There are political considerations and moral considerations. There are all kinds of considerations, but it creates such processed thinking. There are. We worry and worry. And how much you worry is not everything on your own. And this is not to belittle you. It's not to say that you are all in all. Why is it suddenly a big part? What is prayer? It's the work of God. It's to watch over what God is talking to me about and God is talking to me. If we become prophets, then suddenly it will be easier for me in gratitude. And if not, then in the people around us. This widow is talking to him, what do n't you see that I'm a widow, where is your brain, how are you, how do you come to be a dead man? So then he does everything that Rama says, he just doesn't have a heart. He must speak to me politely, speak to me in the way of a country that needs a stranger, but you don't understand that you're trampling me when you give me a coin to protect me from widows like me. So she says, "So God arranged for me a robber's dish. A righteous woman understands that a righteous woman does n't think of stealing. She is truly righteous, but she has a God. Of course there is a God. She didn't sleep on the flour of hers because her flour is a loaf of bread for the poor in two forms, but he drinks from the form. Erase his mind. This is already a different person. How does he behave in a normal situation? A person is visible to him. His anger and annoyance take him to a place where he must give a solution. This is scary, right? Fear is a healthy part of our lives. It prevents the forces of our lives. And when you take away fear, you don't make a coward, a person who has experience, and a person who lacks it. You build in yourself abilities, strengths, and self-confidence. You can face a future that is shrouded in mist. The solution is not I try to build a world in which there are no problems and no difficulties and I am calm. It doesn't calm me down so much that you are calm. It's a disaster. It's the scariest when you are calm. It's the most dangerous because then you become an animal again. You become soulless. I have a plan like this and a pension like this and a pension like this and a rifle like this and contacts like this and how important it is, of course, it's important to anticipate a cure for the disease and it's important to welcome the rabbi and always remember that the Dashmiya faction and all the Dashmiya factions are not just something mystical that with the help of the name of Yahveh, it's good. This is G-d calling me to grow. So yes, take your old Dinah and divide some of it. Sure, or don't do it to the widow. What is she looking for? Is that what you see in her? How will no one touch her? So how do you really take advantage of her? So if she is not right, because it is forbidden to steal even if you have the best of motives? It is written in Eliov. The Gemara says in Nitzia that he would steal from the men, and he would steal their lamb and slaughter it, and then he would have to pay four or five. He would have to pay more, why because he wanted to. Tzedakah didn't want to insult them if a lamb is raised I know what 500 sacks so he slaughtered it and gave four times that so he gave 2000 sacks in the lower 1500 sacks 200 sacks so anyway a decade to steal the Torah says a decade to steal you don't steal even if you steal with ideals there is no such Jew Robin Hood there is no whether really like that are the Haggadahs correct or not but it is not the first Halacha we are people of Halacha thank God we are people of Torah but we are that this woman is in every episode Wednesday Thursday there are people like that who supposedly don't follow it didn't it happened alone but Chazal backs her up if really she wasn't my regime if there wasn't the profit if she hadn't sworn she swore without like that brothers without anyone asking for her it's not the oath of the guards if she hadn't sworn it would have passed and it would have been okay she really didn't enjoy it would have been solved a if she had sworn in a different way like that no I didn't enjoy it it didn't reach me if she had worded it maybe it's impossible to word it This is because it is not according to the law, so Chazal backs her Chazal backs these widows, what does it mean that a widow is forbidden to take, but what the widow is supposed to allow herself because she truly gives her heart is that people in distress are not only weak people, she is not weak at all, this portion is strong, she is and this man is weak, what is really in the picture, he is the transparent one, he is the unfortunate one, he is the one who has money and has power, and he is trembling with fear, he is like a leaf blown away, he is a guard, and in the end it collapses for him, I can imagine what happens to him in the moment when his protective wall is gone, what is left, and there is no God, she is a widow and she has a handful of flour and she gives a handful of flour and she is in pain, the pain of her brothers, she is, she is, she is really, she is the generous one here, she is generous, no, she is in a world of generosity, she gives her own, and she also lets it flow, this poor man is, he is not receiving a pita, suddenly he sees inside the pita, they forgot, a package like this for 25 shekels out of two rabbis, we would expect him to return the what is Made this poor man a nobleman I don't know I'm serving again it's a shield he understood that the woman slipped it on him you can't go wrong getting a pita he gets such a heavy pita he doesn't really think he accidentally slipped on the pita there's some surprise maybe he thinks she signaled him to steal but he did n't steal either you understand no papa really stole because she did it it happened alone and he got a pita good if he knew he got it by mistake surely he could have returned it says she gave it it's clear to me that she understood so he doesn't know that the gold dinar is not his that it belongs to someone else it's not right to begin with of course they do it probably she didn't do it either but this wrong way is a small part of the stories wrong wrong wrong this man is right and he what is it that loses way and what is it that loses God and in the face of such people we need to fix the world in the face of such people who demand oaths from people who are supposedly right our right and even if I'm weak then fix the world fix it I mean people who spoil the world people who work in the name of truth And the law and who is right and the weight of the law, they spoil the world, no, we also work according to who is right, we study laws, we are Lodists, laws, we are Lodists, very, very precise, but divorce, divorce, this is what is happening to the world, this is what is happening to the world, this is what is happening to the world, then a system of inattention, no one comes to judge, God forbid, there is such a mitzvah, sometimes it should also be used, may God protect us, this is worse than death, and sometimes even the hypocrites, there is such a thing, may God protect them, but there are systems of inattention here, systems of inattention that have their way, we actually see the woman here as a character who was the reason for her child that nothing would happen, that no disasters would happen to these people, let's give them the week, but let's give them the week, this is part of the story, let's give them that, and this builds us up. I think the recognition of when a man and a woman argue with us, this is a relationship, this is much more than that, not a relationship, this is a threesome, but here, these chapters are mainly between a person and a friend, arguments between us, first of all, in Israeli society, we are in the episodes of Joseph and Judah, we also see our episode. That redemption comes when Judah stops these struggles, my son Rachel, my son sent her sons, and Judah fights with all his might to free Benjamin in exchange for his death. It is necessary, precisely, precisely, when we do break all the walls and all the perceptions, precisely, when we understand that God did not put me with Benjamin. God wanted that if there is no Benjamin, there is no Judah. ​​That is how Judah understands that without Benjamin there will be nothing. Without Benjamin, it does not suit him. He listens. He listens when we listen. God speaks from the day the Temple dawned. Once, Rabbi Rafi Peretz was Rabbi Ziir Rashi. He once said a sentence that I remember. He said that the Gemara on the website says that from the day the Temple was built, prophecy was suspended from the wise and given to fools. So no prophecy from the day it was built in the Temple will return to him. But God continues to speak to us all the time. He continues to speak all the time. Only He does not speak through this upper place. He speaks to each of us through very surprising places, through places that seem to have an abyss there, through places that are not, and if we grow more and cling more, then we will listen. To God through places that threaten perhaps all the imaginary barriers and walls we have built to be protected from this world. We do not live here to be protected from this world. We live to work with these and promote them and make them grow. Blessings of God, Shabbat Shalom.