מה זה קץ הימים? | הרב חננאל אתרוג | ספר שופטים | תשפ''ו [9]

Kind: captions Language: en Hello and all. We are trying to understand two layers within the chapter here. Layer one is the layer of simplicity that requires us to pay close attention and be precise. And the second layer from within and above it is the spiritual meaning of the simple. right? And we saw here simply that Judah is a man with very, very deep ties to the enemy. It turns out he has more than just deep connections. right? He has some, he enters without weapons, they trust him completely, he is the enemy, he is the one who In any case, you see that the connection with Binugu is actually all of this, all of this, the book from the chapter, how he exploits this to eliminate him, he is a traitor, a so-called traitor, very deep betrayals in the charioteer, and in fact all these years he was just his friend, he was fluttering all the time and he knows, he promises that Gallon has full respect for God and that he will rise and this holy thing, he also recognizes the holy thing in the charioteer and also this, he exploits it to eliminate another data that we saw very much in Moab, it is there that there are many languages, it is said in the form of praise, in the form of appreciation, in the form of we are not busy, we have no idea how many shekels Sisera weighed, and there must have been some, and how many shekels he was embarrassed, he was stopped, it is not interesting because it is not because it is not the story of fat, thin, tall, well, what does it matter when the Bible writes such data, I mean, it is critical to understanding the issue here. There is something here that is critical to understanding that he is overweight. There is something critical to understanding that he works with his left hand and he does not work with his right hand. Maybe this is the place to start clarifying this. And then how in the end I Still in the initial level in the basic layer. So how oh what was its name? The description is probably correct. This is a group. A group that many years before 1 years, the Israelites will discover the king of Moab, many years before, maybe before. You see who is really stronger, who are we? Much stronger than Moab, even after 18 years of their return, when the people of Israel go on the attack, he destroys the Mahabian army, destroys it, that is, a conquered army, their war capabilities are much, much less than the occupying army, because the occupying army takes care of its own, the conquered army will not have weapons and will not be able to hold training. This is also at the beginning of the chapter, and God will strengthen the exiles from his comforters and will bring to them the Moabites and Amalekites. There is something here that is not natural, something else causes us to know what causes the Israelites to do evil in the eyes of God. We can understand verse 1. The Israelites do evil, the children of God, so God gives them punishment and they inflate power in the chariot. And we can understand it differently, because the Israelites do evil among God, so it itself strengthens like a chariot. There is some kind of collapse here. It will always be our enemies. We build from our weaknesses, geniuses even today. Our enemy, ours, the human disease, is a catastrophe in everything. He is destructive except for identifying our weaknesses. They are geniuses in identifying our weaknesses. They are geniuses in penetrating our public psychology and seeing how to tear down and how to humiliate and how to elevate and how in that they are truly superpowers because we give it to them. We have a role. We have a message and through the enemy. Many times you can recognize what is happening in you. There is a problem here. The savior is great. This is Ehud. And the way Ehud behaved is the way he redeemed Israel. Later, they also establish the army that defeats. There is something in Ehud's work of the name that I repeat that he was always righteous. It is clear that he was righteous. Otherwise, I think the only explanation that can explain the verses that can work here is that there is a group, a leadership group that many years ago got together and gathered and thought, " How can we not restore Israel?" And this group takes the special one in the group and appoints him years in advance. You work with your left hand. We all work with your right hand. And you work. With the left hand we talked a little about left and right hand right I have memories of when the right hand does what you want to do right hand does something and the right hand interferes with it more easily she puts the counter and right right we said right hand oh turns the cork and the left hand tries to interfere with it she doesn't really try to interfere with it where do the struggles start the struggles between the right hand and the left hand right hand hits the hammer and the left hand holds the nail the struggles start it is written we saw about the sons of Benjamin we see it explicitly at the end of the chapter that they are also all 700 people the rest of our right hand so it is written met at Gibba the book opens with Benjamin closes Benjamin I open with Judah closes with Judah so on the right it is also written at the beginning a team that is the rest of our right hand all these hit with a stone wireless hair and will not hit there is something with snipers it is very very related that their right hand meters there are snipers in the whole Bible it seems that the one who shoots who is a crossbowman a long sword sat in my Benjamin of course expresses some A spiritual trait is also a weekly parsha. We will meet with the birth of Benjamin, with the help of God. So what is the connection between the rest of our right hand and the fact that he shoots, that he does not shoot because, oh, because the right hand and the hand are like the right eye and the left eye. Now we will do a test. Everyone closes one of their eyes. Okay? I say, you need to close one eye. I will check. Whoever is difficult cannot do this, I will check. Then aim and touch your finger to some target. You can also aim at me here. If it is good things you want to send me. If not, then more sides. Okay, aim. You aim so that it hits the target. I will check who is not. Yes, what about you? It is something good. It feels like you will continue with the rest. Don't leave now. Switch eyes. Close them. Fire the other one. You see how you missed, right? You will not hit. Why will you not hit? You will not hit. That is why there are two sights on the gun and not one. If there is one sight, you will never hit. Why? Why? Why Did you miss it? Because your feeling is that you have an eye here. If you had an eye like that here, there are no such things. There is no unicorn either. You know? I haven't broken anyone's heart now, I hope. But there is no Hadan and there are no Cyclops. There are mythologies like that among me. Some strange creatures. The Midrash says that Adam the First had a bull that Adam the First sacrificed one horn but but in principle if there was one eye here then you would hit it right here you would do like that and it would come here but you don't have an eye here you have an eye here and an eye here perfectly fine but each eye thinks it is here when you close your eye and you aim at the target so you act as if it is here you want the other you act as if it is here but it is not here it is here I aim right and left miss a little right they don't miss God put them but if you ignore the fact that the other eye is closed if both your eyes are open then you have to hit the target right there is the center of both and it continues Forward is a parable but it's not just a parable it's really right and left doesn't start with the fact that there are two hands it starts with the fact that there are divine ideas that are expressed in the right and the left it's not political right and left breakouts right length right on the left again respect is in the holy right and left therefore also for them everything that is here is in the holy it ca n't be that there will be things that are not in the holy everything starts from above so division in the days of the left division very very simple in a simple way right in a simple way right in a simple way right is the goal and left is the means right is the favor and left is the opposition as if counter as if in political opinions it's like that too right the right are for and left are for the opposition if they are for something right they explain it to the right they are conservative let's keep what is there in a very superficial way in a very very general but precise way and it's true economics and it's true politics and it's true in an infinite number of areas and why are we uh not going by the French parliament we don't go by the French parliament what do we care about the French parliament what do the Canadian and Yugoslav parliaments want what does it matter at all This is the French parliament that did it, arranged it correctly, so we all took it, and from there, everything that was arranged incorrectly, so it's incorrect. The right-wingers, Jesus, are not on the right either. It's like who's sitting on the right in this class. This society is correct. And it depends on which side you look at. Who won in France? The right-wingers, if you look at it that way, look the other way, then it works. It's a question of subjective opinion. But in principle, the right is the trend, and the left is the one who interferes with the trend. It's the middle. It doesn't interfere with the trend. If the right thinks it's everything, then the left interferes. If the right thinks the bottle needs to be turned, then the left interferes. But even if the bottle doesn't need to be turned, the cork needs to be turned . And in order to turn the cork, we'll only have to turn the cork with both hands. The left doesn't really interfere with the right. The left interferes with the wine that's spilling over itself. But the right remembers that it's the trend, but it's the trend of something that brings to light something much more central. The opinion, the reason, the personality. So we understand that there is a right and a left. The problem was that both forces needed together, but these are verses that are true. The end of the right. What is the end of the right? At the end of Daniel, the end of the right is one interpretation. The days will end. One day, the days will not end. What will be great? There is a sign. Time is running out. This is one possibility and one possibility. This is how the first explains Rashi. Katsav cut the right back. The Holy One, blessed be He, put his right hand in exile behind. Yes, Katsav will stand for exile. The end of the right is what we see in the world. The trend will stop hiding. The trend will stop being an experience. Or then the left is something that in itself I don't need it. But between the right and the left, I don't need it. I need it. When I look at the right, I see how the right works. The right promotes the left. I see, so to speak, how it is illustrated. Criticism. How it is against. So there is something in Benjamin that is a weakness. What does it mean that he is both right-wing and left-wing? That his right hand is weak. This is because it balances together. He hits our faith. The hypothesis is that there is something in Benjamin that is a correct parashah that he is also Rachel and Leah are also a great wonder. Benjamin. Parashat Vaytze. There are very, very big battles over who Jacob's wife will be. Leah constantly asks to have Jacob. Reuben. What is the name of the Lord? She heard that there was a place for him. Once there, he gave a name. Zebulun. The main house of our dwelling will be with me. This is how Rashi explains what is a garbage dump. Zebulun. The house of garbage. Well, there is garbage on Hanukkah. There is no other place to put garbage. So there is a garbage dump. Our temple. She is constantly busy. And Rachel. The sukkah in Joseph. There is another son for me. All the time, there are those who will be. Who will be the wife of Yakemi until Benjamin. Benjamin. This is stopped. Right. That's how the Gemara says about Dinah. It was last Shabbat. It will appear here. Chazal say that Leah conceived a son, Leah's seventh son. And in the Holy Spirit, she sees that there are only 12 sons for Jacob. And if she conceived the seventh son, there are already two for Bela, two for Zilpah, and two for Sheva. So she asks Rachel for only one. So Leah for Rachel. Suddenly everything turns upside down for Rachel Leah Oh there is a dispute in Babylonian Jerusalemite Babylonian says that Leah prays and Dinah becomes a daughter or some change in her chromosomes and inside Leah's womb a miracle happens and Dinah becomes a daughter even though at the root of her essence she should have been a son but the Jerusalemite says Jerusalemite says that something much bigger happens Jerusalemite says that both Rachel and Lahav are pregnant and Dinah is in Rachel's belly and Benjamin is in Leah's womb and then Leah prays and a swap is made and a bar is made All modern technologies of swap and bar are learning this from this Jerusalemite the He to the Mishnah Yes really the poskim bring this there was some kind of miracle an angel replaces the A there is a name in the Mishnah at the end of a book in the Mishnah in chapter ninety which is a prayer of Shu says the desire to plant a tree that will be remembered then the Talmuds bring the He the Mishnah but according to both methods then Benjamin is the son of Ah he was born from Rachel but he is such a surrogate to interpret the name correctly he is actually in Gish a little reminiscent of Reuven On the other hand, if we open this issue once, he is someone who is both and both together. We really see that Benjamin, even when the kingdom is divided in the Book of Kings and everyone leaves Judah, Benjamin did not leave Judah. ​​Benjamin is close to Judah. ​​Benjamin, in the middle, he remains from the sons of Rachel and he stays with Judah. ​​And Judah also stays with the sons of Parshat and we are on the way to where Judah, her son, is going to give his life for Benjamin, the son of Rachel. The whole big quarrel, the whole big battle of Judah with the viceroy, is that if the viceroy takes him, then he goes after Judah. ​​He is erased. He becomes a slave in Egypt and he has no chance of a life with significant and long-term abilities. There is something in Benjamin that is, if we call him Rachel and she has right and left, it depends on who is right, it depends on which side you look at it from. Of course, there is something in Benjamin that is royal like that. It also creates a lot of royal problems in the sense that it is not the kingdom of Judah. There is someone who, when he is also right and left, meaning that he knows how to take the right into the left, he is the son of the right. They began to call him Midoriya and Aviv, they call him Ben. Yamin is the son of the right, that is, even when he is left-wing, he is right-wing, even when he is because here he is left-wing. What does this mean here? Here here another son of a villager walks in very, very, not initially in very complicated ways. The goal is a friend of a driver for the sake of Let's learn this, he is not for being a friend of a driver. He believes in the driver. Makes friends with a driver. He joins the galon when everything is actually not the galon quite a bit of him because he is the one when he can eliminate the galon to eliminate him I am not being precise on purpose I am not being precise in words now I even say the opposite of precise okay but Ehud knows how to enter the left I am trying to say that the expression of the people of Israel Chapter 12 and the end of the miracle of the lands is more than the name because they did not know how to enter the left what is meant is that they did not know how to bring the right into the left it is a slogan what I am saying now I will now try to explain what is hidden behind this is that they enter the Land of Israel. The people of Israel entered the land. It is not like today when in order to enter the Land of Israel then there were actually large parts of Heresy. They come from the supreme Torah. They come from holiness, they come from Moses our Lord, stood at Sinai and was conditioned by Ben Kenaz, only raising the spirit and only reminding us that the redemption of the people of Israel is the redemption of all humanity. Thank you very much. Blessed be you from all nations. And when a man comes, a man with his own inheritance, each one is busy with his own image, each one is busy with his own privacy. This is complicated, how long, because you are fighting for survival and fighting for life. There are two parallel moves here. With all the parashahs of this week, Parashah Vaytseh that we read, we are busy with all the five chapters of Genesis, with ideals. In Abraham, they called Ar, and Jacob, they called Field and Soul, they made in Haran, and the sacrifice of Isaac, and killed the four kings and fought against them, and Isaac, 100 gates. Everything is so big, and Parashah Vaytser seems so small and uninteresting, as it were. It is from an ideal life, not like Abraham, who called A, not like Isaac, but like Jacob, who called Beit, this is a house. What is in Parashah Vaytseh? He served him, he kept the sheep, he married. Worked on it, she got married, was born, it's okay, as if life, life, is it, oh, there are many who went to war, and it was very difficult for them to return from the battlefields and to our son in Gaza, to return to you, you go to war, and you meet thousands, tens of thousands, hundreds of thousands of people there who are plotting their lives to die with such devotion and such idleness, and one for all, and enter the fire pits, and what don't you do? You meet some such supreme height, and after that you return home, saying, you're standing in line at the supermarket, someone passes you by, even sometimes you pass back, such a small one, and you can [laughter] Life is life, the Weitz affair, you know, they're not booms like that all the time, drastic, they've already conquered the Western Wall. You have to look for something else, something like that. There are great and dramatic moments in life, and but, but actually building the eternal Israel is a home, because Jacob has a family, and it's such struggles, such inquiries, such conduct, every day, what, what, making sandwiches, going to the field, plowing, and listening to this laundry. It's been 20 years for me, Jacob, working a lot, a lot, every day, there are many, many tens of thousands of seconds that everyone thinks. One of them has to live truly and live in such a way that is what happens in verse 12. The people of Israel entered the Land of Israel. This is the end of the ideals, so to speak. As if nothing had ended. But now everyone knows their own home. And if you are tired and if you have forgotten the dream, then you let your ego chase you forward. But the people of Israel have not forgotten the dream and they are not tired and it is very difficult for them to let their ego lead their lives. What is it to let the ego lead their lives? Let the ego lead their lives? This is it. Let no one give to my small interests that will lead their lives. We are sorry. We live to speak the Lord. Really, this is what we are. The people of Israel entered the Land of Israel. This is a cosmic revolution. This is going to be a huge message. And suddenly all of this is framed into some problems of my passing and coming and going and who washes the dishes and who takes out the garbage. And I have already said that. And I have already drunk into it. And you are very likely to be sucked into it. Into these small moments and sitting. You are busy with big words. How do I continue with this at the age of 35? There is such a thing as 35. You know, one day you will get there and you will say, I used to be a young man full of dreams. Now I've become just another person. How are you? This is Parashat Weitz. I think these verses come in. There are those who don't want to enter the Land of Israel. That's why they don't want to. They want to live only in high words and only in. But the Holy One, blessed be He, does want us to enter. Not necessarily. And you're busy with your field. That's how it is. It wasn't scholarships. And not an agricultural hustle and bustle that studies Torah. I believe in it. But they are they. They do. The Rabbi is the son of Hashem. What breaks them? What doesn't make sense? The premise of the entire Bible is that it doesn't make sense that his children are going to do evil. The sons of Hashem. We need to look for a reason. The redeemer, the one who saves Israel, is above the reason that caused this great people to do evil. The poor of Hashem. Someone who ultimately aligns our eyes with the divine eye. And if a bull was created, then something happened here. It's strange. If you don't have a law, you won't go to the doctor and say, "I'm sick. I don't have a law. You don't have a law. And there shouldn't be a law." But I feel like I was born. I'm an elephant. I was born in the body of a human. So he'll send you to some other department. If he's a good doctor, right? Not exactly to the neuroplastic department. And what do you say? I have. High fever so you are sick so you probably have a thin liver so you probably have an infection probably something illness it is really something wrong the system has to work like this what is wrong there is someone it is not you but Yosef Feathers Rabbi of the name of God who told it this is not the problem it is not us what the code is this is one of my things but the Bible does not understand that way therefore Moshe tries the Savior tries to understand what happened to the children of Israel that they do evil the children of God to do evil the children of God to do evil the children of God is to do evil to us also what went wrong here what brought us down what in their ways of life and anyway also to ours after that we do this calculation what here does not take us we do not always understand what drains our strength what creates the feeling that it does not speak to me? The bitterness, pleasantness, sweetness of the Torah stems from a deficiency in the sweet nature of the soul. What do I make of this paragraph? It cannot be, right? The rabbi says, it cannot be that the Torah is not sweet. The Torah is sweet. If it is not sweet, then you have some bacteria that will tear you apart with taste. We need to check what happened with the deficiency in the nature 20 of the soul. We need more Israeli rule. This In short, the answer to the A of the words of the Rabbi there in the paragraph in the chapter "Vet Torah" but in what way did what happened what disease caused a minority in the Israeli nature of the soul how the Torah is not sweet how the children of Israel feel a gap between me and the Torah there is some existential rupture practical rupture that needs to be identified and the one who identifies it for us is Eglon the king of Moab so we talked about Moab last week right that what characterizes Moab is that they live themselves a waste of time right we talked about Haran and the gods and the daughters of the gods and we honored them. Do you remember how we honored them? But we said that there is something, this is how Maran explains, there is something in the virtue that does not pass through Abraham. There is some drop A some drop quantitatively prepares. There is something that is shocking, the people of Israel cannot contain it within themselves and Moab will bring us the Messiah. What is the Ruth? We also see this in the Book of Ruth. What is there in Moab? Tzeifa with us the Gemara in Bakamah Tzeifa from Ab they accept themselves completely they are satisfied they are in love with themselves they are convinced that they are an amazing amazing thing Amazing and to make the fool laugh they are right right she is right in dependence we say what happened [laughter] to you what destroyed her because of Sodom she says no no I am a super type so I do n't know if there is something in her behavior that I like brought me enough expression but it is true that deep down in the depths of her soul there is David King David right Queen an attraction to the future to come it is hidden within her what is hidden within this insolence such that insolence will repel insolence insolence is not a bad quality in the sense that it is not a lie nor wickedness nor theft and cannot be the most just person is insolent insolent is someone who loses the system of balances between the individual self and the whole system and this is what the generation of the Messiah needs the generation of the Messiah what the people of Israel needs is what every child needs what father and mother give you give you eat give you drink it is also oh you can remember a nanny will give you food and wives even change a diaper you can remember but there are things that only father and mother will give you is love and faith you can call it psychological self-confidence you can call it something much deeper self- confidence that you simply know that That the world was created for you, who tells you that it was created for you? Not in words. Words won't help in conditioning behavior. Your parents watch you say, "Yoo-yooo," when you were a baby. After that, you grew up and sometimes started behaving badly. So you challenge it. But on the contrary, it's much more important. Only that a child was born and a mother was willing to suffer in the end for him and stand up for him. And people love him. So they tell stories. Love and faith call him. You are the most amazing thing in the world. Absolutely every child thinks that his son was worth having, even though his nose is long and short. He is tall or short. He is fat and thin. He knows how to play soccer. He knows how to study math. He knows how to be righteous. It's not relevant at all. There is the appearance of a soul and there are two parents who make sure that everything is done for him like this. That's how a person should be born, that's how a person should meet with God. Truly, the Holy One, blessed be He, created the whole world except for me. The whole world was not created except for me. But these are words. Words won't help. This is a soul trait like this. And with Moab, they don't need a father and a mother. Let them laugh. Maybe they have very good parents, I don't know. Love love she thought no she doesn't care about one father she'll call him Ma'ba wait a minute what's up what's up what did I do Mashura I thought I was alone in the world right and this boy who grew up in the world and all his friends say what's your name Ma'ba someone smiles there so whoever smiled smiled what happened to him little Moab took care of him right from Moab we became a people and Ma'mun we became a people not every two brothers here not from everyone comes a people you understand who wants to come out of him a people not a tribe not a clan people you have to be one of those wow wow wow right one of those whose all his sons say we are his sons we are his grandchildren we are his great-grandchildren some someone like that in the ancient Middle East like that if someone in class laughed at Moab then he didn't laugh anymore probably didn't cry anymore this is where a child like that with crazy self-confidence like that a child who travels in the teachings of the Messiah the head of the Messiah in a way with endless slags and impurities and confusions but a child like that is and how to call him cousin brother I don't know what to call him this strange thing is Nations that will also meet the monarchy, the multitude of Yiftach, the multitude of giving us the crown, like this, the sages will say, we are now Moab, Moab, they are not giving us yet, we are not yet receiving from Moab, Ruth, like this, many years, Ruth, only, oh, thanks to Galon Kam, but there is something in Moab, they are flooding us, what do they feel, what is this, what is the Land of Israel for Moab, what is this, why is there a number of fat people there, what is this not interesting, yes, here it is interesting, because what do they do, they eat freely, they are we eating, but Moab, the souks, Moab, we said, and he went and defeated Israel and inherited the city of palm trees, it is written, it is also written in chapter 2, but it is written in the chapter that, although the city of palm trees, then the sons of Jethro, Moses' father-in-law, left the palm trees and went to the desert to study Torah, here he goes to the holy city, so he eats, from his point of view, with Israel, this outlines his needs, this is the kelpit of Moab, this is not Moab, you understand, the kelpit of Moab, this is how it is expressed, this is what the people of Israel lacks, this is what the people of Israel lacks, because when you lack self-confidence, then you cannot accept The second halachic ruling that we received, Moab, you remember what we received, Moab, one that stands for something that is holy and two that are from not hearing come to hearing because when you come from not hearing you come to hearing the world to engage in the Torah commandments, we said there is some kind of resistance, these are pure, gentle souls, there is some kind of very, very powerful obstacle not to engage in the Torah commandments that you have not heard because you pollute the Torah. If you have an understanding of what Torah commandments are, you recognize them as the most sacred things in the world. In fact, what you care about is your existence and your survival and your life experience. Things are bigger than the law. Yes, but in the end, it is your passing and your refrigerator and your interests and your stomach and your hunger. And when the nation lives, who is the true nation? Then it loses, loses self-confidence, loses faith in the righteousness of the path, loses the fire of battle because they do not believe in themselves because we are not why really does it deserve us and not the beloved? This is what is holding the hands of the Israeli fighters, this is what causes this weak wagon to be able to strengthen itself against Israel, because the wagon is disrespectful, it flows from not hearing what, hearing what, hearing what, hearing what, hearing what, he only lives his low ego, not true, who knows that it is not true, Ehud Ben Gera, Ehud knows that even inside this big belly of the wagon, what is the name of the Lord attached to it, that even when he hears the name of the Lord, he will rise, he also led him, building it in him, but even in the wagon, in the end, there is the name of the Lord, the wagon is not really an animal. If you let a disrespectful and worthless animal fight against whom, then it is precisely the one who is pure and gentle, then he asks himself by what authority do I take who? Who gave me the right? I am a small person like them. It is like the war we have today. What is the question at all? The war we have today? Let's mean in the last decades. It is a war that forces us to ask whether we are better than them. Are we really the victory of light? Are we really or are we just? The less you believe that there is something special in us, the less you prove it, then there is more confusion and confusion. There is more assumption that we are the same. The fighters in the Yemeni field do not need evidence. True enough, in the video it looks like this, for sure. We are the same. Apparently, we behave like them. What is there probably some working assumption here that you are bringing out the truth. If this is the truth, it is discussions. He did not bring it out. But where did you get this? The truth. Where does this poor interpretation come from? From that you feel small and you throw it at everyone. So and he will add ace to do. The Rabbi is poor, God, because the people of Israel feel that I feel low. I do not deserve it. You feel that you do not deserve it. You cannot fight. So an ant defeats an elephant if the elephant thinks that it does not deserve it. So he retreats even before the ant. It's not that the ant is giving him a pooh. And if the ant is imbued with strength and determination, it doesn't have to win. The elephant will crush itself. So God strengthens the charioteer and they inherit the city of Miriam and work for the charioteer. Instead of passing the name, they work for the charioteer, and it's hard, and it takes them many years. They don't cry out because they say, "We deserve it, we really deserve it, we really deserve it, we are smart people." So what? So what do n't we deserve? The land of Israel is holy. What? I come now and play it as if I'm an idealist. It's real estate for me. And then a savior arose, a savior, a Zehud Ben-Gre, long before he was. This is me again. I'm incorporating here the understanding that he is a messenger that in 18 years, the leaders, the leaders of the people of Israel's militia, will gather the fighters into battalions. So when on the battlefields, when there is a prayer before the war, the prayer of the road, the High Priest will send the warriors to the battlefield, bless them and read them the Parshat Cohen Moshiach, and the leaders will say, they will say, you should know that Od ben Gera, he is ours, he has always been ours, he was, oh, he was Tammon there, that's why they trust him. Ehud Ben Gera does very, very internal work and this work is tested against Moav and it tests the relationship system. He really can. He really is. Why out of three that listen? Maybe we'll check that out. Why out of why can we understand it in several ways? Right? Every Torah practitioner has a commandment not to listen. Noach's second became his. So why will he ever do it? You can say there's no choice. There's no choice. It's a shame and disgrace to do it. But there's no choice. Without it, we'll never get there. You can't jump all at once to listen. It's a process. I was born a little boy. I'm childish. It's a process. And so it's a process. And so it's a process. And there's no choice. And we do things that are very slow. Because in the end, it's the only way to get to the big thing. This is one option. What's the other option? There are all kinds of excuses in the first. Another option is to say that systems of balance. I won't open all the answers here. I think what comes out here is that when you have two types of not listening. Let's read it like this. The Maharal says to stop the sentence. Otherwise, the world will engage a person in Torah. His commandment to listen. You can say why, as I explained just now, because in the end it will be okay. Right. Right. Like radiation, we don't have to treat patients with dangerous diseases. You're narrating something very slow. But in the end he will be healthy and then the body will recover. The Maharal says that one should stop the sentence. A person will never engage in Torah. The commandment to not listen, which comes from not listening, is what happens to you when you engage in listening. It's not what will happen in the end. It's what your motivation is. What motivates you? I engage in the commandment not to listen. Not to listen. I don't care. I want to engage in the world. The commandment to listen. But I know that the only way is, and therefore what is, and therefore it's a different kind of not to listen. You understand. Now I'm working on not listening. But I'm actually just an exercise that I do to work on myself. I want to listen. I want to live an ideal life that is elevated in me. I want to live a life that is holy to God. And suddenly what motivates me is all kinds of quarrels and ego and honor and achievements and stupid competitiveness. No, it doesn't interest me. It repels me. But I do it. I go in and make these mistakes because these jokes. It won't be a small person. Rabbi Leicher A. A. used to explain many times that the Rambam explains according to the sentence that it wasn't the type of commandment that says, "Listen." How do you educate a small child? Say, "Tam Torah, you will get candy." A child will get more candy. Big Tam Torah you will receive what [laughter] I do n't hear the next world, wait, it's more money, you will be bigger, even more money, even bigger dollars, respect, there is a level, some kind of hierarchy, right? So the rabbi after him would say that one must be very, very careful with small children. How do you put it to them? You are a Torah student so that you can receive candy. Says you've been eliminating them since they were young. Says his Torah student, and that makes me so happy, and I'll give you a candy. Who are you working for? This is n't work, it's wording. This is what penetrates the brain. I'm not telling you to study Torah for hire. not. I tell you the death of Torah in the reign of Torah. But tell me, it makes me so happy. I appreciate it so much and I will give you a big surprise. So then something changes in his brain too. Something changes, a turtle in consciousness because it comes to something, it does not contaminate it. He is engaged in Torah. I mean, the Jew knows that even inside that big belly of Eglon. What's inside Eglon's stomach ? What's inside a gallon's stomach? If he were to make a hole in a gallon's stomach, what would come out of it? What smell came out of there? Smells like a coachman, right? He's like a calf now I think it's something fattened up like that. The smell of slaves comes out. They assume it's a mask of his feet. What could be blowing up the stomach? You see, the whole stomach is a reservoir of secretions. A reservoir of secretions. But Ehud knows that inside it there is a God. Inside it, Ood, when Eglon hears something, he will arise. He will arise even in the charioteer who has such a donkey. A calf seems to you so rude, so busy, even. Come on, there is a God. This is not philosophical. Ehud recognizes this. Ehud is connected to this. Ehud believes in this. Ehud touches the charioteer. A charioteer manages to live. This is all. If someone else were to tell him, Eglon, what are you talking about? You're drunk. But this is the word of God. How does the Midrash say, "The Lord told me what the word of God is?" The Lord told me, "The Lord told me, take the spear and push it inside your body." Where is it written? God's word to you, a verse like this in the Gemara in the Sanhedrin, maybe or in Genesis Rava. There are all kinds of sources here that I don't know, but it's really God's word. He does n't work on it. He doesn't work on it. I'm trying to say that we'll be able to say that Ehud really loves Eglon. Ehud really respects Eglon. He doesn't play with it. He really, really says a word and God, and even when he destroys him, you are blessed, Lord our God, King of the universe. Everything comes into being through his word. Thank you very much. He really elevates him. So, so says the Gemara. The Gemara in the Sanhedrin. The Gemara in all the Maccabees in the dam, where he rose from the chair, was purified and came out with menorahs. The soul, the point of the follicles, the holy one within Moab. This is the Messiah. This is Ruth. Ruth passes this on to the people of Israel. This comes from a power that really elevates him. The destiny says, are you willing to risk yourself for the glory of God? Anyone who sees Aglon doesn't imagine this seriousness. I'm trying to say that Ehud is trying to say, "Look, it will take hundreds of years until we reach everything that God has spoken well of about Israel." The Book of Judges is a period of hundreds of years, and in those hundreds of years we will not reach the peak. You set out with lots of dreams. You hear the dreams right from the beginning. You want it, it takes a long time and that way you wo n't get there. And what what what how are you not broken? How come you're not getting wiped out? Yes, 18 years is a process that the people of Israel, why 18 years is that they finished the prayer, every blessing is one year, apparently it's such a process, it's not technical, this technicality expresses something much more internal than the people of Israel, but how can you separate things from each other? You say, clearly, let's formulate your words differently. First of all, it's not a question, right? It's a comment. God wants to open our eyes to say that it's clear that he doesn't work alone, never works alone, right? How is it written in every turn? When the Messiah Ben Yosef comes, then there are thousands of sparks of the Messiah Ben Yosef in the generation. You know what the sparks of the Messiah Ben Yosef are? They don't study Kabbalah. Neither do I. But what remains is that we all have something in us, some kind of pizza for pizza for the little one who comes, the Messiah Ben David. So there are thousands of souls in the generation who are sparks, sparks. This is such a small something from the powers of the Messiah. So when the Ero Ben Gira comes, the queen of the Migar, it's clear that he leads, he strengthens, he throws everyone away, he also draws strength from everyone. These are processes that are not easy. Clearly, this is somehow parallel to the processes of the 18-year-old age. For the wedding and the age of 18, blessings that were originally in the prayer of 18, which is still recited today, there is some real work here that Od does, a real work, and he touches him and takes him there. Ehud enters my brother, not to hear, and he lives the not to hear, to hear. This is what I think. He allows us to live for hundreds of years now. The people of Israel will live for hundreds of years thanks to the fact that first of all, the land has been quiet for 80 years. There is no such thing at all in the direction of nowhere in this place. This gives us some kind of certainty. We can live not to hear, and it is good for us if he does not hear, because we know that we are not polluted. We know that even if we are not yet the greatest righteous, and this is also critical. It is impossible to have another Torah. It is impossible to have another Torah. Because I dream dreams that are much bigger than where I am in reality. And when I explain to myself that this is the path, and therefore I am now acting, this is the path. They do not really interest me. And if I feel a little competitive in studying Gemara or if I have an evil eye on the successes of others, then it can break my whole life. I say, no, well, this is the evil inclination. This is not me walking to read the Tz with the evil inclination. In the meantime, he has to hear, but that's not who I am. Not only is he standing in front of a cart, in front of all of us, a cart is busy with when they offered him the offering. He's like a glutton, devouring and devouring, devouring and devouring, and that's why they're fat there. It's people after it. It's in their body. It doesn't start in their body. It starts with them not counting on anyone. They want something. So, until the end, how is Israeli gentleness? Israeli gentleness? It's not weak. It's powerful. It's longer than the moon. But how does it accept itself? How is she happy with herself? How does it have its right to exist? How does she go into battle? Goes out to battle because it knows that if a scroll carries the name of the Lord, we know where it is long, we are all the more so only a written and went out from the scroll and closed on it with God and a lock, then the sages say the scroll that there will be arranged on the scroll like this, like this, the holy of holies, Shimoni says there they would sit arranged, full of brothers, the server, just to finish, sometimes we manage things for the people of Israel and it seems to him all kinds of accounts and politics and he goes out to the scroll but why did the prophet use a day from the scroll because moments like these that seem very punishments and in fact all the server angels stand there, the server angels have nothing to hear and no food and no desires and nothing, the server kings stand there silently as if they are all praying that even a servant whose scroll our world seems to us many times small like this and the angels of God look at him with completely different eyes, they know how to recognize that someone is working for the sake of all Israel out of dreams for the redemption of Israel he is trying to influence there so the angels became angry out of our not hearing they know that out of our not hearing it is all numerous Many, many, many in the dreams of the great one. May you be blessed and all the best.