הרב יצחק יוסף - כט סיון תשע''ו - תורה מתשת כוחו של אדם? - דברי חיזוק בביקור בישיבה

Kind: captions Language: en We are receiving a special visit from Maran Rishon LeZion. It seems that there is no synagogue, no house, where the series that the rabbi wrote, although he wrote and writes many years ago, is everywhere. We were privileged to study the laws of Shabbat this year and we enjoyed the books very much. We studied them. We add a lot to our study. We are happy. Special joy that the rabbi honors us. We hear words of encouragement. [Music] [Music] Your Excellency, the Head of the Yeshiva, Your Excellency, the important rabbis, Your Excellency, Rabbi Lenovitz. May God protect you, dear young men. First of all, I want to bless all of you. May it be your will that you ascend higher and higher in the Torah, the highest in heaven, and may you be privileged to be a teacher of instructions in Israel. Be judges, sit on the hands of rabbis, lay down the Torah, ascend higher and higher. There is in the Gemara, Tractate Sanhedrin, on page 26, it is written on the verse in Isaiah, "He who is wise, he who increases resourcefulness." What is resourcefulness? This is the Holy Torah. The Torah exhausts a person's strength. A person who sits and studies Torah becomes weak. He has no strength. Fear if there are steps, he must climb. Then he becomes weak. Second, the Torah exhausts a person's strength. These are the words of the Gemara. The Gemara wants to praise the Torah. The Gemara says, "The Torah is great. It gives life to the one who studies it. Let alone praise the Torah. If not my covenant, what and so on and so forth? We should say praise for the Torah. What is it that a person who studies Torah becomes weak? The Torah exhausts a person's strength? Well, who wants to study Torah? A person wants to be weak. Wants to be strong. So what is it? The Gemara brings this verse. It repeats the Torah. We will observe. Thank you very much. We will observe. This also seems to be not so. The Gemara tells about several Tannaim and Amoraim who were heroes. Raffa. The Gemara tells that he would take a coin and bend it in his hand. He was a living hero. There is a Gemara in Tractate Ketubot on the page of Sab. Rabbi Abu would walk along the road and lean on two suns of his kind. From which they arrived at some place. The people of the water did not pay attention. They fiddled with the words of the Torah. A contradiction in the Rambam. Excuses did not pay attention. Rabbi came for him. He saw him. He jumped them, he jumped with them, the water was still, what a hero, who could take two suns and jump them, maybe they were both suns, and he lifted them up, this is a man who is a hero, a Rabbi for how can a Rabbi be for them, bad people, he must have studied Torah diligently, the Torah exhausts a man's strength, so where did he have the strength to lift them both? The Gemara, please, and since he jumped them, why did he take two suns? The Gemara answers, he needs to give his strength to an old woman. It's a shame about the strength. He saves it for an old woman, but he wasn't a hero. The Gemara tells how this can be, because the Torah exhausts a man's strength. Another Gemara, a find on a page, a famous Gemara. Rash Lakish was at first a robber, he stood on one side of the river, Rabbi Yochanan was on the other side, he saw him and jumped across, Rabbi Yochanan was amazed, how could a hero live like that, jumping from place to place? He said to him, "You have such strength, transfer it to the Torah." He spoke to his heart, promised him that he would give him his sister, and returned him in repentance. He accepted the yoke of Torah upon him. Now, please, go back, you can't. Return Rashi writes because he took on the burden of Torah. Forget that the Torah exhausts a person's strength. In Rashi's words, the gemara is seemingly not fully understood. The person who sits and engages in Torah and studies. I can understand that he does not pay attention to his health. He does not pay attention to food. He does not pay attention to sleep. Sitting and studying can be one of those people. Really forget, maybe he has no strength. We did not see in the great men of the generation how they would study and not take care of themselves. I remember 50 years ago, when I was a sinner, Maran Ha-Ba, a blessed man, used to write the first Omer, whose name was called the great Hor. He would write for hours and hours. He would not leave the room. A table full of open and interesting books. In the book of D and Ha-Tham Sofer, and here is Rabbi Kog and here is Rabbi Feili. They had to disconnect him from studying so that he would come to eat. He would come almost every day. The Rebbetzin came. Peace be upon her. The mother would come to eat. About two, already three. You turn off the electricity for him. Enough. Come to eat by force. He would stop but eat. He would return. One of those who is immersed in study even at night. He sits at night and studies persistently. I do not remember, gentlemen. One night for decades, dozens of years. Years ago he went to sleep before three at night no there was no such thing there was no such concept he would sometimes call me in the middle of the night a I would answer him quickly I would answer him later why didn't you answer me quickly you went to sleep for an hour like that you sleep ah 2am at night so then someone like that who sits and studies Torah at night during the day doesn't pay attention to sleep or food say forget he doesn't pay attention to food doesn't pay attention to sleep there is a problem d nothing in total he said I accept the yoke of Torah on me ar that's why he can't jump anymore says Rashi accepted the yoke of Torah on him forget what forget half an hour ago he jumped beyond the past he was a living hero suddenly one second he can't jump what does it mean anymore Jacob our father everyone knows that he went and studied and sank into that place teaches that place and lay but 14 years he was in a yeshiva of there and moved there they did business with Torah and didn't lie on a bed he sleeps it's impossible without a year on the stand but he will lie on the bed he didn't lie 14 years not a year not two years 14 years like that Closely related, one must be weak. A person who studies Torah exhausts a person's strength. Let's really see. He was weak. It is written in the Torah that all the shepherds came to tend the flock. Rachel came with the flock. He saw Rachel and then he saw the Holy Spirit that was about to come out of her. The tribes of the tribes. Everyone is waiting. All the shepherds are waiting. What are they looking for? They are waiting for him to come? They are waiting for him to come. How big is the stone at the mouth of the well? It is a huge stone. It cannot be removed. Everyone must lift it together. You are waiting. And he will remove the stone from the mouth of the well. Rashi brings a midrash like a person who removes a cork from a bottle. How easily did he take the stone and remove it from the mouth of the well? The hero. All the shepherds together must come and lift the large stone. The stone of the Western killer. A large stone. Lift it and move it. He was by himself like a cork from a bottle. Where is it? How was he a hero? He was 14 years old. Beit Sheva passed. Now he is leaving the yeshiva. All Haman studied Torah. The Torah exhausts a person's strength. So how is it like this? Such a hero of life. All that I have brought now. Ha gave us to understand that it is not meant literally. That a person who studies Torah becomes weak, there is no such thing. We have seen many sages who deal with Torah. Thank God, they have the strength. This is not the interpretation. If that was the interpretation, the Gemara Lata brings it as praise for the Torah. This is praise. Rather, the interpretation is that a person knows the value of the Torah, the importance of the Torah. All the strength he has, he puts it in the Holy Torah. He rests at noon. Now he is coming. Now the Seder is at 4 o'clock. Let's chat. All the strength that was laid down, what was laid down, they do everything for things like missiles or for all kinds of trips. What for now? Thank God, I am awake. Come on, let's study now. I got up in the morning immediately. I eagerly gave all the strength that I have to the Torah. The Torah is called resourcefulness. It exhausts a person's strength. All the strength of a person gives it to the Torah. There is a situation of danger. People then discover powers that they would have thought were such powers before. They have all the possibilities. There is a fire. There is something. They know how to escape from danger. I will explain it more. A little boy goes to school, studies Torah, returns at noon. The time has not come. He returned on foot. He is tired. It is a day of mourning. Whatever. He arrives home, throws away his clothes, gets into bed, lies down, exhausted, panting, his mother comes, my son, there is no bread for lunch, go down to the grocery store, buy some bread, mother, I ca n't, how can I, I'm panting, I'm all sweaty, I'm tired, he's not really lying, right? He's tired, after half a minute he hears an ambulance under his house, a siren. Look at him, he jumps out of bed, runs to the window to see what's happening. If he touched Bnei Brak, then he goes downstairs to see what's happening, where is he? He was tired, right? And he wasn't really lying, he was tired, he was all out of breath, but it interests him, it intrigues him, so even when he's tired, he jumps out of bed, runs to see what's happening. This is our Torah. A person who has value for the Torah, has a love for the Torah, knows the importance of the Torah to the people of Israel, because it is our life and the length of our days. So he gives all the strength he has to the Torah. Our father Jacob studied Torah for 14 years, it certainly gave him strength. It's not as simple as saying that someone who studies Torah has no strength, he becomes weak, he doesn't have strength. His strength protects This in time of need when he saw the Holy Spirit coming out of her Rachel coming out of her the tribes then he gave all his strength he cleared the mouth of the stone Yes Lakish he could jump half an hour ago he jumped across the river he received more Torah on him he can't jump anymore this is the interpretation how is it possible but he understood what the Torah is Rabbi Yochanan explained to him this is the Moravians with a different mind than our mind Rabbi Yochanan explained to him what the Torah is a no shame now I will jump back I now have power my power I will transfer it to the Holy Torah I don't want to jump I heard this power! The Holy Torah and therefore Rabbi Abu could jump his two suns because he really does have power it is not as simple according to this we understand Gemara in the grove on page 37 page 1 the Gemara there tells about Rash Lakish same Rash Lakish everything will be in two Amen there Lakish when the poet passed away after him inheritance for his children heavy Reka as if vegetables leavened like this vegetables m kamoshi that cost the cheapest known that a poet After him, this is the inheritance, it happened, and they left it to others. He dreamed that he regretted this inheritance. Today, a person passed away. A scoundrel in the world leaves an apartment. He leaves money, maybe in the bank. And he is happy about it. He has an inheritance for his children. Under your ancestors, your sons were here. He leaves them an inheritance as if vegetables. And he is sorry and dares others. He dreamed that these are your sons. Why does the Gemara tell this? This is seemingly cynicism. Apparently, 27 27 cynicism. He leaves behind all vegetables. And this too. He is sorry. He says, and they left it to others. What does it mean? Then, the same idea, the head of Lakish, knows that in order to learn Torah in Tula, it existed. It was not like today. Thank God. There are kollels that sit and learn. They hold them. Donate. So there was no person who sat and studied. He had to earn a living. He went in the morning. He did all kinds of work. Rabbi Yochanan the cobbler did all kinds of work. He used to do a few hours of work. He goes and buys vegetables. He now has food for a few days. He sits and studies. He finishes the food. He goes to work a little longer. That's how he passes the time. Lakish. He bought these vegetables with the aim of being able to eat them and be able to study as soon as he passed away from this world. He understood that now he is rid of the world, what about these vegetables? So it's not for him. I mean, what I bothered to go to the market to buy, what I went to work to bring money, all of that was for others. It's not a shame. I was enough. Another page of Gemara. Another chapter of Gemara. I was enough like that. Leave it to others. He didn't say, his money. He drank milk. This is the power. All the power I had. I went to buy and went to work to bring this money. This is for others. This is not for me. This is the way Nemos Ken Harsh Lakish came. Because everyone who values ​​the Torah knows what our Torah is, and in them is a daily and nightly sun. You are blessed, you whose bosoms are full. You are worthy of learning. I saw my sons Aliyah. And they are the few. How many young men like you are on the streets all over the world, nations of the world and among the people of Israel? How many are wandering around who have not been privileged to learn Torah? And just as there are several thousand who sit and study Torah, you are part of those thousands. You have a right. You should rejoice in this every day before the Seder. I suggest that you sit in your room and leave your sons, blessed be our God who created us, to honor Him and to discuss the plants that we are privileged to sit and engage in. In the Torah and to come to order with desire, come and come with desire, come on, another page of Mamre, another page of Gemara, a long-recited Torah, a person needs a lot of perseverance, when to know the Torah, one needs a lot of perseverance, and you will know that it is not enough to have intelligence, not enough to have knowledge, one must also know that if a person does not know, he has intelligence and has literature, he can make mistakes in halakha on the right and on the left, he can say a certain thing, it is certain that it is permitted like this, an explanation, if there is a Rashba against him, if there is a Rambam against him, what is the value of all your explanation, what is the value of everything you think, you have a Rashba, you have a Rambam against you, what can you do, a person needs to know, I see people coming today, blessing and writing books, one side is good, making books is endless, it is positive, there is a lot of Torah in Israel, sometimes it is also negative, today it is easy, there are computers, today it is also cheap, printing a book is not like it used to be, everyone writes a book, you see things that are infuriating, you see that the mumbling of the rabbis has disappeared, even the sages, if they do not have expiations, if they do not know expiations, what is the value of their literature, literature is needed, it is impossible, gentlemen, superficiality alone, it is terrible Today it is poisonous, but it is also impossible to have literature alone, this and that, and from this you are cut off. You need literature, as well as the depth of study, the understanding, you also need the knowledge. I will give you an example, for example, what I saw. One of the great men of the generation who wrote some halacha and forgiveness with respect for his Torah made a mistake in this halacha. We respect all the great men of the generation, but the Torah is written in a corner. Anyone who wants to take it, come and take it. There is no monopoly on the Torah, except that he intended for heaven. A person can achieve the latter, can make it difficult for them to speak in a respectful manner and seek the truth. No, not to be afraid of the truth. The first cannot disagree. The first are like angels. Who can disagree with Rambam about the Rashba? There is a difficulty with difficulty. Not dead. But the latter. A minute of Torah. In the book of Or Lezion, Part 2, he writes that whoever on Shabbat night opened the pot of stew and wanted to taste a little stew. This is mainly found when people sit and study after eating, especially in winter. There is a long Shabbat night. This is the holy winter. That is what they call it. They sit and study in conjunction. They ate in a yeshiva in Jerusalem, Hazal Ovadia. I would make them two pots of stew. A large stew pot. The whole yeshiva is for breakfast. And a smaller stew pot. Not small, but smaller than the one they study at 12 at night. They come to study at 6 after dragging food and singing. They study until 12. You can eat about a pizza. You can eat. It's been six hours. So bring them the stew they eat. A man opens the stew pot at 12 at night at his house. His wife is sleeping. His wife is not bad. Yes, he takes a little of the five. He comes to eat. He sees a dry suspension. The hummus is dry. It's not cooked completely. 90%, 80%, it's cooked fine. So it'll be enough. He'll eat it tomorrow. He goes to school. He takes the lid and closes the pot. Until tomorrow morning, in vain. He goes to pray. He came back from prayer. It'll cook. He screamed. He closed the pot. In such a small act, he is guilty of a sin. He committed a Torah prohibition that cooks. A Torah prohibition is supposedly said to have caused it because the pot was on the fire on the stove. I didn't know until tomorrow morning at 11. It was cooked for stew. What did I do? I cover the pot and I speed up the cooking. So I caused it. So it caused it. In the Gemara, Shabbat, on page 20, you shall not do any work. You This is how it works. After two minutes, it's called a cause. It's a rabbinate. There are two rabbis here. There is a scribe who says that everything that is fixed in its path is not called a cause. It's called a hand-made work. Every floor that a person goes up, a minute of a menorah. Here in Israel, there is no such thing as a cause. I was in Paris two weeks ago. I was asked by many houses where there is a person's body heat waves. Every floor you go up, a lamp turns on. It's called a cause. No, because it's through this. There's no way to turn on the lamp with a button. That's how the lamp turns on. Human body heat waves rise. A lamp. So it's not called a cause. Because it's a draco. Some want to say that if you make a chair like this especially with a spring. Its path is for this. Then it's not a cause. Well, it's not a cause. In any case, it will be a battery. It's a rabbinate. And a minute of a menorah is not called a menorah. And if there is a lamp, it's an LED lamp. An LED lamp. It's known. It's a rabbinate. It's not a dorit. There's no real fire. Well, then it's for the rabbinate. He means the work. This disabled person wants to turn on the battery. He wants to go to a synagogue. This is its purpose, but it is a comma, it is allowed. There is no such thing. You press the button, the spring is released, and then you take the battery out of my mouth. This is a comma, it is allowed. But I don't care about the queen. I don't care about the prohibition in the matter. I need the goal of reaching the synagogue. A comma, it is allowed. I don't care. And this is a matter of the rabbis. The opinion of the Tosafot on Shabbat 10 in the Ketubots 2. The answer of the majority is the answer of the majority. The answer of In Yitzhak of Rabbi Yitzhak Elchanan and the words of the whole house of Ephraim. The latter group. A comma, it is allowed. Of course, there are those who disagree. There is nothing without controversy. But there is in the Hazon Ish, who is known to be strict. The Hazon Ish has one place in the HaShem, in the sign of Na, where he writes a comma, it is allowed. The rabbis are allowed. I don't let her and she doesn't care. It is convenient. Whoever reads the Tosafot on Shabbat 10, page 1, and begins, doesn't need to see the Tosafot 15. He will understand that there is no such thing as a comma, I don't let her and she doesn't care. We allow it in practice. How much was it cold in the neighborhood? One poor person who couldn't walk needed shelter. Galim from the Tzomet Institute. The Ashkenazim in the Haredi neighborhood would yell at him, " What are you doing on Shabbat?" I told him it was allowed. So he turned to me. The rabbi told me it was allowed. Everyone yells at me. I gave him a letter that it was allowed. Whoever threw it at you, show him this. What do you want? Take the dead man and use it. Yes, according to the halacha, we are lenient. We do not lenient a healthy person. Why is it that the waves are breaking? But a person who is an Eve. A person who has been raped. One such lenient sentence is allowed. It is also the reason for the permit for an elevator that stops on every floor. On every floor, we allow it. For this reason, Rashed stops. It does not matter. The rabbis do not care. We are tourists. There are several examples. In any case, a person who does a gramma is a rabbi or is completely allowed. According to the Shulchan Aruch, it is completely allowed. He takes the lid and closes the pot. Why would he be obligated? It is written in the Rishonim Tosafot, Shabbat 4:15 and Meiri on Shabbat 1:15. In the Tenorah, the New Testament, he showed a smag. Everything in it is a mockery of Yosef. Everyone writes in the Torah that he is guilty of a sin. Why is he guilty of a sin? What? He made a shelter the definition he caused the cooking he caused the acceleration of the cooking to shelter cooking he accelerated so then a lot a lot need a rabbi why is it written must sin like this this is a question seemingly seems good someone who looked a little deeper it is not a question every craft and craft we look at what the boundaries of the craft and according to that we go it is called a craft not called a craft the craft of cooking how the form of the craft a person takes a pot there inside uncooked things potato shish kebab meat chicken put it inside the pot put the pot on the fire who cooks the fire he goes what yes he stood there and I go cook alone tell me it caused it seems I caused it did not cause it this is the form of the craft that is how we cook that I shelter the definition with a lid this is the form of the craft this is part of the kingdom of the cook a person does not cook a pot open it takes him a long time also and it cooks well close it more evaporates and it cooks better so it is part of the kingdom that is why it is called the craft of cooking writes the Rambam whoever recruits within the boundaries of it must because Cook what is it brother-in-law stirs the cheek this cooked what did he do he is the brother-in-law of the cook all screamed by the rudeness zers the cooking well what did he do caused it writes the Rambam must Moshe cook he does not say forbidden rabbin says must why it caused it again go to cook not to say in this caused because it is the form of the craft says tractate egg one brings the water one brought meat one brought potatoes there are some guys decided to be among them cooks one brought the pot one takes meat one takes water one shuriken each something paprika hot pepper put where later someone came someone lit the fire the last one must also someone cook and everyone is exempt if there was fire at the beginning then everyone must what chayyim this gemara from the egg what must disagreement according to the Rashi the first who put the definition on the fire tea gedera rikha took gedera put it on fire must because of a white he strengthens it from the heart of the pot yes therefore must according to the Rambam in chapter 9 Malchut Shabbat look according to the Rambam was because of a cook gentlemen come Let's look at what the first one did. He took the pot and put it on the fire. His friend brought the water. The second friend brought a potato. They must cook. I understand that he named it a potato. Meat. Wine. Water. I can understand what the first one did. He took a cheesecloth and put it on the gas. Why did he have to cook? Apparently, Rashi is right. He must cook. He did not cook. He also caused the potato. He put the pot. Everything was on his mind. The commentators of the Rambam interpret that it was in the plan. It did not surprise him. They talked among themselves. And one put the pot and the second the water. The third the potato. It was planned among them. The first also had to cook because it caused you to cook. You cannot say caused it. This is the form of cooking. Therefore, it is understandable what the early Meiris wrote. When I told you, the sound in Beit Yosef with the Rang sign copies the sound in this one. And Yosef and R. Mallin all write toast on Shabbat. They all write that it must be a sin. It did not cause it. He writes in the book of the Law of Zion. Whoever covered the definition on Shabbat and this is not cooked at all. They screamed and caused the cooking to speed up, did Iso, the rabbinate caused the maiden, and therefore it is permissible to eat this food on Shabbat because it is a rabbinate, the source is below, yes it turns out it caused why did he expect all to be cooked, what did he do, in total, a covering of definition, so here is a beautiful sofa, right, I thought what he did was caused and ruled the halachah above, that it is from the rabbis and it is permissible to eat it, according to what I told you, this halachah is wrong, what did he not see from Miri on the place of the Meri, writing on the hill of the sower, and the maker, and the healer, and the doctor, whose name is the illuminator, writing what is the example of a doctor covering the definition and the ger, the cooking to speed up is an example that the Meiri brought on the Mishnah on Shabbat, alas, not only the Meiri, all these Rishonim did not see Beit Yosef, not bad, everything in it, all these poskim, this is an example that I am telling you, a person also needs to know, you cannot read literature alone, it is important, to say literature and to pepper discuss everything, what is the definition of this, what is the definition of this, it is important, but first of all, knowledge of the Torah, first of all, to know what the Rishonim wrote, what does the Rambam write, what does the Meiri write, what does the voice write in it What does the House of Joseph say? After you know pepper, do what you want. You know, then you could recite correct literature. Father, without knowing the Torah. What I saw in all the surahs in another book. Rest in peace. I don't know. Mother. Do you know him? He saw the Meiri and he writes the words of the Meiri. Do it. I will bring you evidence. It is also necessary to have intelligence, not just knowledge. He is the true Meiri. The words of the Meiri need to be studied. He does not mention Meiri. He disagrees with the Meiri. An explicit Gemara. Sanhedrin, page 2. Against the Meiri. An explicit Gemara brings the Gemara. Whoever went with his friend to the sea or to a pool and his friend fell face down and sank into it. He tried to get out but could not get out. He was deep in the water. Instead of helping him, he put his hand on his head. He held it tight. He did not let him get out. He died. Apparently, it was a terrorist. Certainly, in the service of the wicked. Rina. That's how you should do it. He put his hand on his head and killed him. Is that called a murderer? Or is it called a murderer? He did not throw him into the water. He did not murder him. He prevented him from getting out. It is called a murderer. The Gemara says. It is called a garma, but there is a special teaching that Brotzky must either have or have not. It is unnecessary. It comes with the halachic. It is called a halachic. He grabbed his head and did not let him out. There is a special verse. If there were no such verse, what would I say? It was a garma. There is a pot on the gas or on the hotplate. You open the stove. You see that the pot of stew is not cooked until morning. It was cooked. What did he do? He closed the pot. It caused exactly the same thing. He put his hand on the head of that one and caused him to die. It is called a garma. There is a verse that requires it. If there were no such verse, it was a garma. Here too, it was a garma. It is explicitly against the Meiri. Therefore, he writes the halakha above, which is a rabbinic and disagrees with the Meiri. First of all, he did not see the rest of the first men. There is also a voice in it. There are additions. There is evil. There are demoki Yosef. All this is not bad. It is okay. It is not bad. You are a rebel. He is bad. Not like Ba'ol Zion. He did not see the rebel either. He saw the rebel, but his path is not correct. He disagrees with the Amirs of Power. Gemara. Gentlemen, whoever has it. Reasons, the power of reason can bring this is a simple distinction, what do you bring? Who usually murders? How do they murder? Ask the Arabs. They know how to murder. How do they murder? Either with a knife or with a crowbar? Murderers do not murder in the Gemara. Therefore, we need a verse that also requires a cause because murder is always done with the hands. In cooking, usually, how do you cook in the Gemara? Put the pot on the gas and it goes. It's like a cause. Therefore, in the pot, I say, it covers the definition of his life, because the cook also has his entire life. Therefore, he must do what is not true in the murderer. This is a simple distinction between the Gemara Sanhedrin and our case. Here, we need a power of reason. You see, we cannot always be wise if we do not have a power of reason. We have knowledge of the Torah from here and there, I will rest, the more a person knows the Torah, and also works hard on the couch to understand everything, that's how he succeeds and is granted the right to direct. She rejected it. As I said, the Torah is long. You need to persevere. This is not your life. This is yours. You have no worries. Not of livelihood, not of politics, not of rabbinate. Nothing. Sit and study. Now is your time. Let him learn to grow and become a scholar. Maran the father would always bless the young man of the yeshiva. May it be his will that he be granted the privilege of being a teacher of instructions in Israel. I was a Rosh Sheva until three years ago. I was offended. I came to my father. Father. Why do you bless them? Yes, yeshivas like me. What do you bless? Only that Jews of Israel. With all due respect to you, that you are a Rosh Sheva. More important is a judge. More important is someone who leads the large public. And so on. I was once a Jew. Yes, it is more important to be a teacher of Ruth in Israel. And whoever is really a Rosh Sheva and also a teacher of Ruth in Israel. This is an excellent, very good thing. You should be a scholar of Torah, especially if you are a student of the heart. This is the right study. Every issue that you study, look at the riff, look at the head, look at the Rambam, the Beit Yosef, every issue, it doesn't matter, the Gittan Kedushim in the Sabbath, it doesn't matter what to see, the first ones, hello, on the order, see what the halakhah has ruled, what the latter wrote, preceded it, then the next issue, don't move on to the next issue and see what the halakhah conclusion is, in fact, a great Talmud that brings me to action, from the day the Temple was built, remember, we are in this world, but four communities of halakhah, not four communities of gossip, four communities of halakhah, this is the most important thing, go higher and higher in the Torah, fearing God, study diligently, save your life, your time. Yesterday I was somewhere, one of my friends brought me a book that he wrote about interest, a book, and I'll tell you the truth. I called myself a scribe, I didn't call myself a scribe, why is he and I, why am I not? This is a scribe, you said, listen, author, I am giving you, who is giving me, I am forced to go, I am ready to go back now, I will study, but we are leaving the rabbinate, there are many needs among you, and there is nothing to do, you will study well, May you be rabbis, may you be rabbis, there is no time to learn, there are many thresholds, you know now, well, now is the time, take advantage of the time and ascend higher and higher in the Torah, may your name be as the name of the Most High in the land, straight in the wilderness, Amen and Amen.