חסידות - להיות מאוהב בהשי"ת (מגילת רות חלק ג`) | הרב חננאל אתרוג | יבמות | תשפ"ה

Kind: captions Language: en And anyway, a great light began to shine. Now I will try to concentrate on what is written and not on the volume. So there is a redeemer near me. I want to marry you. I have come to you. And then I tell her we don't work like that there is someone who I will try to explain what why I am doing this whole episode it is clear that he is talking about Yivom it is simply that he is talking about Yivom redemption from the word Yivom after that he used ages in more explicit forms so I say listen there is someone who is closer to me the Parsha of Yivom there is someone like that what is this person called his name is so-and-so anonymous so-and-so anonymous this is not a correct name at least in our Hebrew it is not a name there is an opinion among the Sages that this is how they called him in the circumcision and the critics his name in Israel so-and-so anonymous it is not so much the majority of opinions that so-and-so anonymous what is so-and-so anonymous what is this person called what is this person called the Bible knows what is this person called what do you say the prophet knows what is this person called a prophet of course he knows who wrote the scroll was there he knows all the details he knows how many barley and he knows everything he knows he knows all the names he knows except the name of there are hints if you look good you will get sick oh call him good right be it is clear that whatever this person's name is loved In the Megillah, it is so obscured that when you say so-and- so, an unknown person, when asked who he was, you say so-and-so, an unknown person, what do you mean? It doesn't matter, right? It doesn't matter, it doesn't matter, it doesn't matter, it doesn't matter, it doesn't matter, what was his name? Take it off. Sometimes it doesn't matter to you. Sometimes it doesn't matter to me either. This man is a man. It doesn't matter what his name is. We know the name. We don't know that everyone owes something. Why does it matter whether we know his name or don't know his name? So let's also look at the verses at the end of the Megillah. At the end of the Megillah, Boaz marries A. It's clear that it sits firmly. I, I suppose, start in chapter 4, verse 5, 4. Verse 4. Boaz offers to redeem Ruth and he says, "I will go for it, I am a redeemer." You are the first. If you are not, then it is my turn. And the redeemer says, "I am a redeemer." Verse 5. And Boaz said, " On the day you bought the field, immediately Ruth and her father spoke, "You bought it to establish a place where it died on his inheritance." He says to him, "Listen, you receive a great reward together." He doesn't talk to him about absolution, right? Verse 4, chapter D. He talks to him about redemption. This is exactly the parsha of this week called the next Shabbat. The next Shabbat in the mountain. In the mountain. In the mountain. This is the parsha of land redemption. You all know that if my land, the land as I inherited it, was sold by my ancestors, then my relatives can come and redeem it from the buyer. Come and redeem. This is the meaning of the word redemption. You know in the Bible what redemption is. Redemption is to return a person to his own kind. So my relatives, whether I am alive or if I am dead, can pay and buy it back. This is called redemption. So he says okay. He tells him, come. Then you need to buy the field that belonged to Elimelech. He says, I will buy. Come. Then he says, you are getting a package deal together with the field. You are also buying Ruth. You are marrying her. This is a transaction. There are such transactions. So it is on the day you bought the field from Naomi and you bought to establish that you are dead. You will also buy Ruth. Why would he buy Ruth to establish that which is given to him as his inheritance? What about establishing that which is cultivated? So he bought Elimelech's field and he married his wife. From the window and with this he will establish the name of his beginning, not so understandable, but the redeemer does not like this package deal very well and said, the redeemer, I cannot redeem, there are many gaps here, of the spellings, I cannot redeem, because the slaughterer, you are my inheritance, you are proud, you are proud, I do not actually say, no, oh, if it is together, together, Amrot, it is not, why is it not, then they are the sons, Simcha, writes it like this, in very beautiful language, he says, he was very righteous, a Plenimoni, he was very strict, in that generation, the halakhah ruled, a believer and not a believer, a Moabite and not a Moabite, it is written to Abu Hamoni, the lovers of the name, the rule and the halakhah, there are only neighbors, only females, there is no such thing in other things, that is, all the disqualified members of the congregation, there is no difference between men and women, an Egyptian, an Edomite, a bastard, there are no men and women, and it is written, everything is written, sleep, male, and it is both male and female, Moabite, the Sages demand that it is only male and not female, but this redeemer, that is, the one who is supposed to redeem is very, very righteous, that is, at least that is how he thinks, and he does not want to get involved, he says, turn, who does not know, does not know, he does not Want to get involved? There are opinions. Yes, I heard. But I don't want to get involved. I do n't want to make it easier. I don't know what? I don't know what. So he says, "Come on, I'm letting go like this, you'll get in trouble, you're a righteous person, you're making such noises. You'll be the Gentile of my Sabbath and you, oh, you're not as righteous as me." And he does not redeem Ruth when he does not redeem the sons, he says, "Sorry," he erases his name. He erases his name. He's preoccupied with all sorts of details that he thinks he's terribly, terribly righteous and terribly, terribly strict. He actually erases. He doesn't want to establish a name for the window. We don't know yet what it means to establish a name for the window. And the fact that he's not willing to establish a name for the window. So he erases himself from at least the Bible. He would have been a ho. He should have been written here in the Bible. He erases himself. He erases his name. What does he care if we know his name or not? So let's continue. Let's say explicitly in the Moabite texts, there is the window I bought for a woman to establish. Its beginning does not read, "You died from your heart." And then I want to focus on what the neighbors, there are very dominant neighbors, say there. I am in chapter 4, verse 1. Ruth is pregnant and gives birth to a son. And people say to Naomi, " Blessed be my Lord, who has not brought you a redeemer today, and may his name be called in Israel." And the verse ends. The verse is cut off in the middle, right? Like in the circumcision ceremony. Here is the circumcision ceremony this week. They said, "And I asked for a mo in Israel." Everyone goes, "Wait a minute, tell me what the baby will be called." So it says, "Dear, his name is in Israel." Now, we need to not say, "Don't say, "Do you have a colon like this at the end of this verse?" Yes, no, it's not negative. The end of the verse is correct. It's just written like that. But there should have been opposition. It should have said how it will happen, and they don't say how it will happen. What a beauty he will give you. You will have a son. This will be his name in Israel. And you will take Naomi and carry him in your arms and you will not be a nurse. He says by the way, "And his name will be called in Israel ." He says, "Blessed is the Lord who has not led you astray today, a redeemer, and his name will be called in Israel." What is the connection between Naomi and Ruth and Boaz's baby ? Is there any connection? He is a savior of something. What is the connection between him and me? I'll tell you. He is the son of a cousin of Naomi's sons. right? He is a cousin's son. That is, he is the son of Boaz. And Boaz is a cousin of your most powerful. Let's say or David. Who is Naomi to him? Naomi is his father's aunt. okay? My father's aunt was born if I was born, so I didn't redeem my father's aunt with all due respect. right? There is no blood relationship whatsoever. There's not much of a family connection either. Oh, by the way, what is the connection between Ruth and Boaz? What is the halakhic connection between Ruth and Boaz? It has nothing to do with me taking Motab Boaz because according to most opinions Boaz did not convert Mahlon and did not convert Ruth so Ruth is not Mahlon's wife and Orpah is not Kalyon's wife she may be his friend but it is also not pleasant to say friend she is his gentile she is the disgrace it is his assimilation there is no wedding there there is nothing to do with Livon there is nothing to do with Naomi it is not ah ah all the connection to the nations because she married someone who is Boaz's uncle or Boaz's brother but Ruth what is Ruth related to a Anyway like that the women of Bethlehem say let's continue with the women of Bethlehem and the kernal the neighbors the neighbors there continue to suggest names they decide there they did not ask in the covenant what they would call the neighbors decided apparently right verse 17 and corrected him to the neighbors name saying a son will be born to Luni once again right a second time they call him a name saying they will be called in Israel Israel how a son will be born to a nomi so they called this child a special name a son will be born to a nomi but they did not name him A son is born to a Nami, so why does it say that they call him a national son? After that, they are again a third time, and you will call his name Oved, who truly lived. They called him Oved, he is Ov, his name is Oved, he will bring a wife, he will bring David, he is David's grandfather. Okay, from here King David was born. At the end of the scroll, we learn why from the characteristics of his beloved, his name will not be called, how is it related to redemption, how is it related to the establishment of the dead from the beginning? To understand this, we begin in chapter 19 on the straight path. The chapter that you all know, Chapter 19, is not the chapter of the righteous. End of the chapter. The narrow chapter that explains what Hasidism is. At the end of the chapter is the root of Hasidism. This is how the Ramchal explains it. Hasidism itself. The Ramchal says it is a very profound thing to understand. right. He is privy to the secrets of great wisdom and the perfect correction of action. Not the people of the land are Hasidic, and there are many who try to be Hasidic, and they are not on track and do meaningless things, things that have no connection to Hasidism or anything. This is in the world of imagination. What is the root of Hasidism? Really, okay. These are the last two paragraphs in the chapter, "We know, blessed be God." The root of Hasidism is what they said, "May his memory be blessed." Blessed is the man who recites the Torah and brings joy to his Creator. Mother in the Torah, we understand. He invests, studies, and grows in the Torah both when it is convenient for him and when it is difficult for him. But what does it mean to make it convenient for his Creator? This is what the Ramchal will explain now. What does it mean to make the Holy One, blessed be He, happy and content? How can one not make happy and content? The point is that the commandments imposed on all of Israel are already known. And their obligation is known up to date. How are they known? We have a Torah of Shavel. We have Tannaim and Shas and Poskim and Rishonim and Aharonim and Shulchan Aruch and all the fools. The people of Israel for thousands of years have built for us in a very, very, very serious and loud way the commandments imposed on Israel and what they are their duty. A person wants to live a life of Torah and really wants to be a Jew. Shulchan Aruch, then he studies Halacha, studies Shas and knows Shulchan Aruch. This has nothing to do with this. Although those who love the Creator, blessed be He, are called true love. There are some, not all of them. It's not easy. We also don't really understand what it means to love the Name. He will talk about it more in a moment. But those who love the Name, blessed be He, are true love. There is such a song. I want to compose such a song. I love the Name, blessed be He, and it will always be good for him. It will be good for him. Not only because of this, but this is the song that the Ramchal is trying to compose. The second song is nice too. I have nothing against it. But the song that the Ramchal sings is another song. It's okay. This is it. Yes, the Lord, blessed be He, always loves me. But here we are talking about those who love the Name, blessed be He, not those who love the Name, blessed be He, there is true love. There are people who imagine loving the Name, blessed be He, but those who love the Name, blessed be He, are true love. The Ramchal loves the Name. Blessed be true love, he will not try and aim to solve himself in the economy and is famous for his duty. He will not be a Jew of the Shulchan Aruch. He will not be a Jew of the Halacha. This is amazing. Being a Jew of the Halacha is appropriate. Being clean. The first level is righteous. He will not commit any offense in his life. He will only do the commandments. But here there is another level. What is the other level? Otherwise, it will happen to him as it would happen to a son who loves his father. There is a son who died for his father. Do we know what this is? What age do you say? But there is a son who really, really loves his father. For example, there are many examples of the father. He will give more examples later. So what happens to someone who loves their father? If his father reveals his opinion, it would be a small revelation that he desires one of these things. The son has already learned a lot in word and deed, he is everything he will eat. Even though I don't tell him once and in half a word, it's enough for that son to understand his mind, to tell him what to do, and to tell him explicitly why, because he could have stopped himself, which was something he was comfortable with, and he wouldn't wait for him to command more explicitly, something he once told him, simple things. But I'll give examples: if I really, really love someone, really, really love someone, then I, oh, I live for them, and when I really, really love someone, and when it's hard for them, then the more I love them, the harder it is for me, and when it's not good for me, the better it is for me. Rabbi Doron Peretz, the righteous one, told me that his son was killed in a tank on October 7th, and that for seven months they didn't know what happened to his son. The body was kidnapped and they didn't know. He says his wife is barely alive. She didn't want to, she couldn't, eat, drink, breathe, or sleep in endless pain. He also told his wife Sofia that he was dead, that he was killed on the day of the Sabbath, and then the army, after seven months, informed him that he was dead, that he was killed on the day of the Sabbath, and he was afraid now, if it had been like this until now, what would happen? So he says that on the Sabbath, he sees that his wife is very, very painful but functioning. So he tells her what she told him until now. I have taken on my son's pain. Now I am hurting my pain. My pain. I will manage. My pain is something else. So a mother's love is such a holy, divine love. Infinite, divine love. And a mother hurts her son's pain infinitely longer than she hurts the son of her own pain. The same for good. When I love someone, I only seek to express to him. I do not seek to do what is necessary, what I must, what is fair, what is right. I will seek. The more powerful the love, the more powerful the love, the more I will seek to seek how, how it will be good for him. There are those who scatter and those who do not scatter. So what is the custom, says the Ramchal, that his father throws something at him like that in half-hearted and half-spoken language, and his father is already going to the end. His father says, "Good son, can you please make me a sandwich?" And then if you are nice, you make a sandwich, but if you love him, then you don't make a sandwich. You say, "Oh, he is hungry." Wow, what a meal you are making for him. Wow, you are investing. Come on. I wanted a sandwich, but you love him. You love him. If you love him, then "Oh, you are investing." And if you pass by a stander with your father and he says, "Interesting." This interpretation of the Mishnayot is interesting. So you smile. On that Sabbath, he gets the whole set. Because you are not doing him a favor and you are not doing what you need. You are being scolded for it. You have some kind of girl who is looking for a place to perform. She is looking for a place to perform. So it is enough for him to tell him once, in half-spoken language. It is enough for that son to bring peace of mind. He wants to make his father happy. We see this kind of thing happening everywhere and at all times between every lover, between a man and his wife, between a father and his son, in general, between everyone who works. Among them, Ezer really helped that then he would not say that what he asked for and this is not anymore, the whole heart will shine until the end with great joy, but from what was commanded, he will discuss the mind of the one who commands and try to do for him what he can discuss so that he will have peace. This is the parable and what is being compared as in this case will happen to someone who loves his Creator as well. Faithful love because he is also of the type of lovers. Yes, the Ramchal says and he is the witness to what he writes. There are those who are in love with the Blessed One. They are in love with him. It is very difficult to understand because he does not have a body and does not have the image of the body. We cannot understand and cannot define and cannot see when it is difficult to love something that you do not perceive. It is difficult, but he is also of the type of lover. Whoever loves his Creator with such a complete faithful love is beloved by Hashem, blessed be He. So how does he look at the Shulchan Aruch? How does he look at the Torah? How does he look at the commandments? It will be on the commandments that are commands. It is open and public for the disclosure of knowledge alone. This is not what I understand what is the name of the one who is in love with the Creator because I love him. There is such a thing in him. This is the Book of Ruth. Teach us how to get there. I think Megillat Ruth is the rabbinate of the Ramchal and the Ramchal is the one who will open the Megillat Ruth for us. I think he is talking about Ruth from the Ramchal. Here it is clear to me that she is against him. Ruth is beloved by God, but she did not study. But she did not receive a good education. Her parents did not study. His father studied Daf Yumi. Not at all like Daf Yumi. Right, right. But his soul is the kind of soul that met Machlon. Do you remember when she met Machlon? In his crash, in fear and in fear, in the people of Chuzva. When his heart was empty in the harshest sense of the word. As he walks toward his death, he denies and is disgusted with the redemption, with everything that once was. And in that she saw God. In that she saw what he was disgusted with, what he was burned by, what he betrayed? What he denied. Ruth recognizes this in Machlon's heart and also Morfa in Kalyon's heart. That is why they cling to Naomi. They see some kind of dream like this. Such a desire, a request for world improvement, that they could never have imagined that there is such good, that there is such good, she doesn't know Ruth to say God, she doesn't know how to bless, she also doesn't know that the boys don't stick together, she doesn't know all sorts of things, she doesn't know, but she knows something else, and that's what we'll listen to. So there are those who love the Creator, faithful love, he is also a type of person, so what wouldn't he say, he would say, because I found, I saw that his desire, blessed be his name, is given, this is what God wants, so I will go on with it to the end, to the end, this is called, making my spirit happy, what is the Creator's spirit happy, this is someone who recognizes, let's say, without ours, the divine trend, the divine desire, the divine request, and if it is God wants, I will not do it, I will not do it, I will do it to this and that. Now, the words of the Ramchal demand in the light that three cannot say, God wants me to make four tzitzits, I will make 42 tzitzits, this will not add to the matter, even from him, this is a prohibition of the Torah, what is tefillin, I will put on eight tefillin, this doesn't work right? I will put 16 mezuzahs on a mezuzah. There are mitzvot. They are very specific. The mitzvot are absolute. What does it mean that the Hasid will do more? He can do it according to all the methods of the Rishonim. He can be stricter in the matter. He can be pretentious in the mitzvot. He will make a sukhane and a khokina and a bhinna. Okay, but what does it mean that the Holy One, blessed be He, is only hinting? The halacha is not hinting, the halacha is very clear. What does it mean that someone is in love with God and therefore he made a pleasure for the Creator for the Creator? I think it is written here in our scroll. If we look, you have the Noach, then go to the end of Parashat Kitzer. That is the Parasha that tells us about Parashat Yevom. What is Parashat Yevom? It is a Parasha of an entire family. And we are nearing the end of it, we are studying there all summer long. Because brothers lived together and one of them died. Of course, he did not discourage the dead man from going out to a stranger. Yavmeh will come to the woman and Lameh, which is a verse that you know. All the issues of the last week we are dealing with the Arava and the Zeret. Arava is there some kind of clash here, a front, a yevama will come, what is it, a yevama will come upon her? We have learned several times in the Torah that a brother's wife is this, this is what you cut off, that a brother's wife is this, a yevama, a brother's wife, born in is a bastard. The Torah says to take one of the most serious things in the Torah, incest is incest, whether there is a son or not, there is a brother's wife, right? You are busy with these issues. Rabbi Akiv's question is why, why should a tsara be necessary? A tsara is a brother's wife, it is like his mother, it is like when this tsara is one of the three things of killing without going through one of the three things that was destroyed, this is the Temple. The most serious things are taking something that is the most serious, and here they say it is permissible to do a mitzvah, a mitzvah, and what will happen to it? If the firstborn son you give birth to is to be named after my brother and die, and they will not be burned in Israel. So we have already said that it is not literal. They do not call him by the same name in the circumcision, they do not call him by the same name that they called him, they really receive something different. And if I do not want the man, I think it is a single mitzvah in the Torah, right? You have paid attention to the mitzvah. One unit in the Torah if the person does not want to put on tefillin if the person does not want to eat matzah does not want then there are all kinds of solutions for the court I do not want whoever wants to commit offenses will commit offenses or if I do not want there is a page 2 There is no such thing in the Torah There is no such thing in the Torah There are possible mitzvot impossible mitzvot But if he wants and does not want whoever does not want tefillin is fine then hold a mezuzah. There are no such solutions in the Torah. But here there is. I mean what does it mean? It means that the only mitzvah in the Torah If you do not want to, you do not do it. In its sorrow a gloomy anchor. But if you do not want to, do not do it. The desire to fulfill the mitzvah is critical to its fulfillment. It is impossible to fulfill this mitzvah without wanting. Onward we continue. If he does not want to then we perform a ceremony that very much expresses the Torah's displeasure with this man. Right? What will he do like this to confirm to me in jokes like this he will do this is not like this he will do to the man whom the king essentially desires is exactly 180 Ma'alot is upside down and his name is called in Israel a pioneer house and they spit in his face. The Torah says if he doesn't do it today and he's afraid they'll do some kind of ritual of slander because he doesn't want to establish a place. What's hidden in this parsha? What's the point of establishing a place? I think it's very, very clear from the verses at the end of the Book of Ruth. The end of the Book of Ruth. I think again, you're reading the Book of Ruth. What's much more important many times in the verses of the Bible here, for example, the Book of Ruth is not to interpret word for word but to understand the world, the spiritual space in which the people of the book live in a kosher way. When Naomi wants Orpah to leave and Naomi tries to convince Ruth once again that she'll leave, so she tells her, "Here is your home, Alma, and to return to you." What is your home, Orpah? Ruth's home, and she has to say, "I don't understand what she's talking about." She really doesn't understand what she's talking about. I'm my home. She's not even Moabite. She's not Israeli, but she understands. Apparently, right. Of course, they understand when Naomi tells them, "I still have sons." In a commotion, she's getting ready for the parsha. You come with me, it won't help because there's no one to bring you back, but why do they want someone to bring them back? Why do they want to come back? I'm coming back. Kashrut says come. So marry her. She tells him. I don't want to marry you. I want you to disgust me. What will disgust me? I'm not poor. I don't tell him. I'm poor. What does she mean when she says disgust me? To establish a grave, what is it? To establish a resting place? What is it not? To call him by the same name that you were called on your ID card or on your Aliyah to the Torah? Okay. It's not. It's a different name. What is this name? What is written in Parashat Eimon? Parashat Eimon? It says that someone died and had no sons. What is written? What can we learn from Parashat Dibom about the divine will? If we love God, blessed be He, then how do we fulfill the divine will through Parashat Tivom? If someone dies, God forbid, and has no sons. If someone dies and has sons, it's a grave disaster. And if someone dies and has sons, it's a much graver disaster. We in our society don't work like that. You know, we don't work like that. Because if someone, God forbid, God forbid, God forbid, may God protect him. Everyone is a soldier who has been in action and has no sons. The pain is great, but there is no widow and no orphans, and someone with a family and children, so the circles of the exodus are much more numerous. True, in the Torah, it is not like that. In the Torah, it is not like that. We do not make comparisons. We do not want anyone to fall. But what does God tell us in Parashat Yevom? If someone dies without sons, then the divine pain in quotation marks is tremendous to the extent that the Holy One, blessed be He, takes a transgression from the most serious in the Torah, and He says, for this disaster, to correct this disaster, I permit the suretyship of a brother's wife. True, the solution here appears before him. What is fundamental in the solution is why are the weapons of the Day of Judgment used? Why, because there is a disaster here? Every death is a disaster. If someone dies without sons, then he has no name. He has no name. He may be very famous, and he may be very well-known, and they may erect all kinds of monuments and memorials in his memory, and what not. But he does not have a name in the Torah sense. What is a name? A name is precisely what they called you. Sometimes it is connected with it, sometimes not. A name was a name that God called. Name is essence. Name is mission. Name is quality. Name is uniqueness. Name is the root of your soul. A soul appears to the world, it tells a story. But its story is not a single generation. We are all here, we belong forever. And so even if we bring our lives by expressing the continuation of future generations, future generations have a choice, you know, they don't have to do what we do, but it has some hidden and invisible connection, but a powerful and strong one called the bond of the Ishmaelites. And if I have a son, then my name remains in the world. Maybe no one will remember me, but this Ishmaelites and this soul, God, God is our father, He chose two more partners for Him. You are our parents, right, but He is the central partner, He is much more the central partner. We are carved under the chair of the gerah. It is difficult to understand like that. It is difficult to recognize it, but this is what the parshas of the rabbis tells. It tells that someone came into the world, someone was born, so the divine expectation that from this soul, the sabbaths of generations will continue until the end of time, each of us, with the help of God, who remembers this, your sons are something that is much greater than the appearance. Your quantitative what you are able to understand about you your sons are divine dreams that are born through your soul and if someone did not give birth to a son did not give birth to a son then it will be cut off what will be cut off a divine dream against it a divine trend each of us is there it is there a major disaster happened here even before the solution is that you use such a solution from the perspective of the Holy One, blessed be He something terrible and terrible happened here if the Holy One, blessed be He uses such a medicine for the establishment of the Name is ready there are three demands here a demand from the Lord, blessed be He a demand from the Hivm and a demand from the Hivma the demands are not simple a demand from the Lord, blessed be He is the Lord, blessed be He from us to allow a prohibition of space to allow a connection that in any other situation is the discovery of gunfire that is a crime this is a bastard from the Hivm and the Hivma a task is required that is not simple at all to get married what what is the connection between us something wigs we got married and that is all there is a meeting I know get married what will you marry her what is it will you marry her she is not my wife can it be at all that I have a wife and I have what does it have to do with me suddenly came the Torah And asks us for something very, very extreme, and only if you want to, don't you want to, because we are happy with each other, it has nothing to do with it. No one asks us. We want to establish a name. And if he doesn't, except to establish a name, wow, wow. Here is such and such an unknown person. You don't want to establish a name. So the Book of Ruth cuts him out of the Bible. This is how our Rabbeinu Simcha says. We don't want to strike him. He strikes his name. Whoever doesn't want to establish a name is the one whose name is struck. The Book of Chronicles of the Knesset of Israel. The Knesset of Israel. Kashrut comes to Boaz. She tells him that this is not according to the halacha. Everything that is written here has nothing to do with landing a wife. Right. This is not a brother's wife because she is not his brother. Right. This is either his cousin or his nephew. And it is not a wife. Why is it not a wife? You remember again because she is his gentile. Right. So she is not. So how does this have anything to do with me having a son? It doesn't work according to the halacha. According to the halacha, they are both exempt from having a son. According to the halacha, there is no possibility of both having a son. But everyone here talks as if there is a son here, as if the rabbi would explain it to him. Ruth I tell Boaz I want you to marry me. I don't want you to marry me. There is a difference. We know, oh, these are secrets, these are the secrets of God. And we already know in the first marriage that appears in the Torah, Perez and Gesach. Now he touches on this in more detail that Tamar, oh, oh, er, er, and onan, then er, died, and onan, he needs to marry her, so he doesn't want to marry her, why doesn't he want to marry him, because there will be no help, what does it mean? The seed will not have, what does it mean? They are, in the ancient world, it is clear to them from the zivu, the order of souls, the world of souls lives with them very, very quickly, let's say, someone alive or someone dead, it is far beyond what you know, what do you think about, what does it mean, there will be no help, what is written in the parshah, speech, what is the reason why the Torah permits at the end of the parshah, because it will come out from the permit and command and ask for it, what does it mean? It says to establish, to establish a place, to establish a place, and there will be a firstborn who will stand there after the dead, and not to live, his name in Israel, from the name of whom there was no one among you in Israel of this dead man, so what do we do? We know what the problem is, the problem is that someone stands without sons, without a name, this is a problem, it was God's Right, so God gives us a tool for a tool called a yibom, a tool that has many implications for our lives as well. It's hard to take the people closest to the deceased. There are two types of kinship to the deceased. There is the deceased's best friend, which is a senior relationship. Okay. And there is the person who, in a specific way, is closest to the deceased. Who is the person closest to the deceased? His brother. His brother. The person closest to us, in a specific way, is not our parents. It may be that I love my parents much more than my siblings, but my brother is much closer to me. Why, even genetically, do I take? I have 50% of my mother's genes and 50% of my father's genes. Genetically, I am only 50% related to my parents. To my brother, I am 100% related. 100%. I don't ask how it comes about emotionally. Brothers don't have to be friends. No, really. Sometimes they do n't have to be friends anymore. It can be okay. I'm talking about a specific connection. A specific connection. Okay. A specific connection is a connection that is not measured. How it comes about by fiction, but it exists. A soul connection. So we take it like this. The Torah says, take the person closest to the deceased in terms of Segolit is his brother and the person closest to the deceased in terms of seniority is his friend who is his best friend in the world is his wife his wife does not have her genes his wife is who they chose together to be the best friends in the world your wife long before anything else she is first and foremost the best friend there will be with God's help and many more friends with God's help but first and foremost love for you like you is a deep friendship Len explored someone dies when someone dies this is what Naomi says to Ruth and Orpa they died it hurts and it is a disaster it is terrible they died died and what died together with Mekhlon and Yehon Orpa you remember turning your back why Orpa crashes going down to twins like that because what died together with Ekhlon and Yehon the people of Chozeba did his words that Chozebim the messianic trend the correction of the world the great divine light the reason why the Holy One blessed be He created this whole complicated world that such a salvation and such a greatness would grow generations and people like that who would lead in a process of epic years the world to the discovery of unity to the discovery of the infinite divine goodness and free choice that we have a dispute Elohim chose or the course of events pushed them by force to a place where they are, they died without dying, and there is no son, and there is nothing, and there is no brother, two brothers died, and nothing remained, and when Harpa realizes that together with Achlon and Kalyon, hope died, then she crashes because there is no more horizon, as it were, the divine trend, there is no more horizon, the people of Khozbad, who did things that the Holy One, blessed be He, is false, as it were, everything despaired, and everything is burned, and everything is abode, then it crashes. There are many crashes in Chapter 1 of Ruth of the Book of Ruth, but Ruth in an incomprehensible way, in an incomprehensible way, says to Naomi, nothing will help you. I will come with you. Orot says, I will not let Mahlon die, but when is he logical? I will not be logical. I will not give Mahlon's name to Mahlon. He is dead. She knows he is in the earth. She knows he came from the Ten and returned to the Ten. But to his name. To his name. That is why God gave birth to this man. I saw him burned. Ruth says, but within this fire there is a strength of life and holiness that are superior to all the dreams I could have bought. Once and I won't give up I don't know how it won't die I don't know but I won't give up There are 1000 steel walls that have protected me I'm not logical and not right and I won't let it die She hasn't learned anything She can't learn She is loving She only does what she wants But that's what her soul wants And all this story about her going to Boaz She doesn't want Boaz at all She wants Mahlon to establish Underneath there is some kind of a plot Where the friends of the dead The people who call the dead meet And through their meeting This dead person returns to us Life Such a soul comes here There are more in the issues Later in the summer We will find out who exactly this soul is Someone comes here Who can be called by another name He could be a redhead and he has a shaved head He could be funny and he is heavy But the messianic light My soul This process that seeks me is coming back here Returns in resurrection And that's what the neighbors are telling her Come listen now Let's read the neighborhoods See how it makes sense It's clear to them What I said is a simplification of reality And tell people Naomi Blessed be the Lord who did not sit in the circle today to be called his name in Israel, the name of Machlon will be called in Israel. You said how the baby will be called. What does it matter in Machlon's name? It's clear. There's nothing here. Nothing is cut off. They don't talk about the syllables. They will call him Zvika or someone else. This is not Machlon, who is not the great dream. The hope. The seed of the Messiah that went from generation to generation. He was called anew. This is to establish. His inheritance. This is to return the soul to its land of Israel. And therefore it is yours. But you are not his wife. Wait a minute. She is not his wife. I don't know how much is enough. I don't think we will have enough. Mother. And once again. And the neighbors will call him there. For example, Yoled gives birth to a son to Naomi. This is not his name in the philological sense. What shall we say his name is. It will be an employee. That's how they will call him. But it is Machlon. Yoled gives birth to a son to Naomi. But you are not connected to the hellfire. This is the miracle. This is the grace. This is the divine revelation. Within the commandment of the day, it is not what is done. Understand what is the treasure there? What is the treasure there? What is the treasure there? She was able to help. She is not Machlon's wife, but she is his best friend in the world. It is not. Halachah and come then he is not the brother of Mahlon A. He is a person who is closest no he is not closest to him there is some unknown person who refuses an order but this is it really lame it is not lame it is not it so how in any case what what is written here let's read the last verses because to explain the path of the ministers in light of this we will need it in the next lesson let's look at the last verses of the scroll Tut and El the history of Peretz Peretz is the eldest son of Judah how the royal dynasty appears in the people of Israel Peretz begat Hezron and Hezron begat Rem and Rem begat Manda and Medam begat Nachshon between the Mandav who called the sea and Nachshon begat Tzelma and Salmon begat Mahlon and Mahlon died. Salmon begat a king and the king of Mahlon and Mahlon despaired and died and that is the end of history. Here it had to be created. Here it had to be created. The Holy One, blessed be He, planned and it did not go well for him. How does the verse in the Chronicles say? And Yakim and the people of Huzba And Yash and his ministers who went up to why and Yashvi to heat and the things that are right, the creators and the people of Noth and Godra, if the king from his work sat there, the Midrash says about this verse, which righteous ones did the Holy One, blessed be He, consult with when He created the world? What does the Holy One, blessed be He, consult? I consult that there is no need for advice. There are supposedly moments in history when everything went as if the divine riddle, God, had given His world into our hands, brings us to great bursts of ascent and it can also lead us to great declines. And sometimes there are some punctures where everything is a work. And then such souls arise who manage to listen to God. Such souls arise and say to God without words in their actions, We will not let your vision fall. Look, this is appropriate for Rabbi Zetzel and Rambam and Rashbi and Moses our Lord and King David. But here it is not related to the one who knows nothing, the one who does not know nothing. She knows nothing and she knows everything. She knows nothing and she knows everything. She did not study the parsha and she is nothing. She did not Let this dream fall. And all the history of these few months here in Bethlehem is someone whose knowledge is very poor. She has no revelation. She has no acceptance of Torah. She has an Israeli heart. She is a lover but she has an infinite Israeli heart. And listens to what God wants. And she is the one who says to God, "Can turn off the power," in the words of the sages, " God, don't worry, I always love you and you will always have only good." She doesn't use my son. I don't know if she knows what God is at all, but the great light is, I don't know what I will give him a new birth. So who is working? Working? It's a dispute. And everything goes back to order. History goes back to order. There was some event like Joseph going to look for his brothers in Shechem and suddenly the sheep ran away there and the whole divine plan crashes. What will happen? Joseph goes and he doesn't find the brothers. But there is a plan here. The descent into Egypt. What happens? So no one is left and we are better off. What Rashi says is Gabriel. God says Gabriel is the angel. The plan should send them, but what it is is just to give information. Here, it's something completely different. So Ruth comes who is The most supposedly not suitable for the status of Mount Sinai for Shavuot is the most not Halacha. It is without Halacha. It is not according to this. It is not according to Tractate Yevamot that we study. This is the depth of the depth of Tractate Yevamot and it is precisely it. So next week, with the help of God, we will explain what it has to do with the degree of Hasidism. All the best, good news [music].