עד שיבוא רוח סער | הרב חננאל אתרוג | שיעור כללי - י''ב חשוון ה'תשפ"ד

Kind: captions Language: en Hello everyone, I've been wandering around for a few months now with a paragraph from the ignorance of the rejection of the dead, feeling that it deals with the turbulent and complex days. The years have only been turbulent and increasingly complex. We looked at it a little with some of my students. But today I want to look together, with the help of God, at the passage from the lights of the resurrection. A famous passage, you know, the best accepted ones. Well, there will be a spiritual rebellion in the Land of Israel and in Israel, that is, in the people of Israel. In the chapter, during the period when the beginning of the nation's animal will awaken to come, Kobel Meno, these are traditions that the wise Rabbi Tsuda marks the verses, and he will hear me, and he will kick the fat cream of Kassit. This is the book that says that David will kick three generations of the days of the Messiah, Yeshua and Yeshua and kick. There are three types of such processes, Yeshua and Yeshua and Yeshua and And this is going to be in the days when the beginning of the nation's resurrection is the turn to come. The rabbi explains that the physical peace that will come to some of the nation is this. It must speak about our times because it is about the Land of Israel and Israel, also in exile. At the end of the exile, there was a feeling of security in the countries in the center of Western Europe. That everything is good in Berlin, that is Jerusalem, that there is a state of equality and freedom, but the rabbi does not talk about it, and that also ends very badly. The rabbi is talking about the days in the Land of Israel and Israel when there will be a feeling of physical peace that will come to a part of the nation, that they will pretend, In a very, very powerful way, the rain that matter is only part of the whole reality for humanity was clear in all periods that there is a spirit in some form humanity met the spirit in very distorted and difficult forms, but but the rain is only part of the story was clear, it was alive. We live at the end of a period that for hundreds of years created some materialistic perceptions, material perceptions such as spiritual Mary rebelling against the rule of the spirit. The spirit is clear that it shapes human culture and suddenly there is no spirit and human culture is a culture that fights the spirit and claims that there is no spirit and there are no ideals and no aspirations. The physical peace that has come to some of the nation will reduce the soul. You know, the soul is a part of God. What can you reduce? To reduce the soul? The simple meaning is that to reduce the connection to the soul, to reduce the openness to the soul, the longing for it, instead of engaging in creating tools and listening to the projection from the part of God above that we have, then it is a denial that there is a soul at all. An attempt to perceive life as matter as all Discourse, every culture, every speech is some kind of interests that someone frivolous wants to earn something and there are oppressed and oppressed and we are all pieces of material and there are no aspirations when there are no aspirations what is left what is left is to improve the quality of life to arrange the quality of life to be more but there is nothing that can be died for what is worth dying for days when there was once a desire there were honesty and once there were angles and once there were disasters then there was something to give your soul to now everything is just over until I got here now okay okay so they create some kind of world like this they create some kind of imagination imagination very very smart people much warmer imagination that no longer everything works out everything works out they build some kind of smart fence the smart fence just like the smart cell phone and both of them not a drop of wisdom and a drop of sense and both of them there is no smart fence the only fence there is in the world is the strength of our spirit there is no smart cell phone it just dumbs down our brain it just disables us as we say there these are very sophisticated technologies that invest billions but they are not smart they are not smart you see a question that managed to break through these fences this this this this this Rafi All the brain-twists who didn't have any high intelligence and some sophistication, they will experiment mainly on our image, who will already pretend that everything is fine, everything is fine, there are disturbances, so let's buy some peace, let 's create some peace, everything is not going well, like a swarm, a swarm, there are problems, some terror, individuals, and let's solve the problem like this, and let's invest like this, and let's do it here, and let's cover it up quickly, and solve and solve, and days of as if there is no desire at the death of the Messiah, there is no desire, because there will be no such poor people to whom you will have to give up your soul, and there will be no struggles, Rashi says, no struggles, of course, open your hand, don't try, don't jump into your heart, there will be money from the poor, there will be no one who will drown in the multitude, and you will not determine the multitude, okay, give up something, give, it will flow, it will flow, the physical peace that will come to some, when we talk about the years in which we are, the State of Israel, very, very itself, we, we, have considered, so we are so not static, we are so old, we are a world that is a holy people, we are this The mission that the world has with the talents that we have become capable of doing many things but what began our dream is to make an exit our dream is this is this is to produce very sophisticated technologies this is part of our abilities thank God the people of Israel are wise and great and wise this great nation certainly yes but there is a dream in your eyes what you are willing to take risks about what you dream about at night what you are willing not to eat what you are willing not to sleep about what you do not do favors is your desire this is your bag spiritual dreams are dreams for repairing the world of kingdom that is enough it is trust that the world can be bigger not more comfortable not richer not more secure in the technical sense as we will get along with the descriptions and shy away from them we were not born to be comfortable and we were not born in what tasted very good to us to be comfortable and very good to be delicious we are very much in favor but that is not the essence of life in life there is a desire and there will come days when there is a desire for physical peace that will come to part of the nation as the rabbi writes why part of the nation because peace will come to all but but to create call it peace asked the kob that peace will be parts and level That there is no there so if you want all this what is left for you what is left for you is this you have a soul you also deny it you also claim you do not have a soul it is not you do not have a soul so you are looking for ideals that are not my hand looking for some improvement with the signs of life and checking who is his shoes and making an event and tragedy out of everyone who is a little unequal and deprived and he wants it that way and sending them in shocks and shocking and coming out of a catastrophe looking looking for because man is not really an animal an animal can not be nice and tasty but surely generations of revival they have a higher soul so the physical peace that will come to his share the blood of the one who has already come will reduce the soul will come from them desire what will happen where aspiration for ideals that are sacred together will be ideals that are not sacred and will seek what poor thing there is and where can I help here there are such troubles in the world there are those who live in the world there are such struggles in that there is so much work to do to bring the world to the place that the prophets spoke of and you suddenly come out with something that is different that your children and you I don't see the big and real challenges. There are ideals. Of course there are ideals. Because this is a big nation, it can't be a sociopath and an egoist. But lofty and holy ideals. The belief in ourselves. The belief in ourselves that is true. We are not tense. We have bad passions. We have weaknesses and we have all kinds of problems. But what is hidden in us? What is the mouth singing? Everything that is happening. Where are we going? This meeting will stop. It was written before. It almost stopped. It almost did n't. And anyway, the wind fell and it rained on large parts. It rained for a long time and it rained until a gate comes and it turns into a revolution and it turns into a revolution. I really have been here for months since the beginning of all the riots over the legal reform and the protest against the legal reform. These are very painful days. That the people of Israel entered into such traumatic debates and such dramas and such. Such words and arguments are very important. I have a very clear position. I do not underestimate this chaos. But and I saw a break. This break is very, very unusual. Very, very special. I am the youngest. I am not too well versed in the Detzel Bar. But in any case, I do not remember such words in the Bar. Detzel open it on your computer, maybe you will find it. I believe you will not find it. Until a minister comes and turns a revolution. We do not know this. In the great rabbi, in the great rabbi, it is Kama, Kama. In the great rabbi, it is a man who has grown and under him will grow so many processes, processes, long lines. The rabbi teaches patience and the rabbi teaches to observe the expectation of salvation and how processes that seem ordinary actually progress through them, hunting under their path, as they learn in Bat Midrash. They do not learn in the Bible for one night. All of this is another minute and another second and something is happening here and something is growing. There is something here that is definitely unusual. It is definitely not the words of the rabbi. Until a minister comes and turns a revolution. Something will happen. This is from such a prophetic passage. Something will happen that is not according to the rabbi. The six days were not according to the rabbi. The six days had an abundance of blessings. There were 670 dead there. Each of them hurts us very much. But such a miraculous salvation. There is a Diego Aliyah. There is a Diego skipping silently. There are also leaps. These leaps are understandable. There were no miracles outside of nature. There was a lot of miracles. There was courage for the IDF commanders and the political leadership. They unleashed and dealt this preemptive blow that crushed all the sands of the air. It was a lot of courage to come out here with this. Today it is behind us. So after it succeeded, it is very, very clear. So, come on, this is not a gate or a revolution. Revolution is a terrible thing. And today, revolution is a negative expression. There is no positive expression in our language. The West often uses the word revolution as a way to make a revolution in education. We are against revolution. Revolution. There is a revolution of Sodom and Gomorrah. It took something to heart and turned its sign into a bitter one. Because Gigi Yam, to turn something into something is to despise everything that was, to trample on everything that was and start an old world. Quite a foundation will be destroyed. This is not a song of holiness. It is not a song that fights against holiness. So, but the Rabbi writes here that this period is a storm. It is a word that is more like a storm. And it will also turn into a revolution. There will be some kind of shock. Very dramatic changes. In the period Such a short time like this in recent months I thought we were the revolution and it turns out that the plans of the Holy One, blessed be He, are much more complex and joyful than I don't know where to lead it. That's how I observed it. We are now deep inside a revolution and a revolution. We don't know what happened. What's the meaning? We are sure. Oh, they say, "Eternal." Surely, he will defeat the filthy, despicable worm. What is its power? Its power is to deceive us and lie to them and pretend to be at peace, and then to burst out and blow up their noses at the crime and the weak. Wherever there was a battle between a normal number of terrorists, four or five times as many, we certainly won. But when there were lone soldiers against the apartment buildings, when there were lone citizens, yes, what is the power? What is the power of Islam? This is their method. Coming by surprise. This is what they did in Iraq. This is what they did in Afghanistan. What they did in Syria. Coming by surprise. And when they were faced with a bluff. When they were faced with Western concepts. When they were faced with all kinds of fictitious structures that Western countries had established, then they really won and conquered. But here the Lion of Judah stood before them, here the eternal Israel stood before them with all the pain and all the camouflage and all the wickedness and the endless cruelty of these evil kingdoms. So, thank God, it took a long time. It took a few very difficult and very painful hours. We will remember them for generations to come. But it is clear that the Lion rose up and roared again, and the Lion trampled and trampled the despicable hangings, and with God's help, they trampled them all. This entire metro will turn into their light, they will turn into those graves that will be fixed there with all this endless evil, and Jaffa will be a prison. A revolution will be fine. We will certainly win. We will defeat Gaza and defeat Hezbollah. With God's help, God will protect them. May our peace and security go against our enemies. May they be as straw. But we are in the midst of a revolution. A revolution. This is a dramatic revolution. We are already seeing dramatic changes in a few days. There are many dramatic changes. No, we do not want to be satisfied with them. They are not dramatic. I repeat, in recent weeks, ultra- Orthodox society has revealed to me, not examining each of them, what great spiritual strength and humility we have been exposed to. And a great belonging, ready to break down walls that I am, I thought you would need decades of Kama Kama to break them down humbly in belonging, in the clashes with a very great love of Israel, in joining after they were hurt and hurt in all the last few months, everything has all faded away with the Israeli flags and with all these symbols of togetherness, my heart, that many cracks have already been torn in all kinds of walls, that there is a lot of answer to nationalism, right, people, that if someone once said that we should flatten our homeland, less than that, then wow, wow, what did they say about him, and today, thank God, everyone is almost in agreement, almost everyone understands that this enemy and everyone who belongs to him must be eradicated and destroyed. This answer is a type of answer. There is a very great answer of a love of Israel that was hidden, it was always deep in the soul, but in awareness, we talked less about it and more about the differences, more of a part. Of course, an answer, but that is not enough. All these answers are very important answers. We ask for what we really ask for. What we really ask for, why are we here? We were so quiet, so quiet on Shabbat, it was here in the Kiryat Rabbi Eitan Eisman, the tzaddik, the student of Rabbi Zedosh, whose two brothers, two of his grandsons, both brothers fell on Simchat Torah, came from home and rushed to save someone they didn't know, but they knew they were their brothers, they knew they were the sons of the blessed Baruch, and both fell there in battles, and he talks like he has all his life. You meet a student who has been with Rabbi Seyod for many years. Then you meet Rabbi Suda. Then he talks about the difficult days he remembers because of Yom Kippur. How did Rabbi Zedosh maintain such a position of resilience and certainty? Very great pain. Very great pain. There is no difference between pain and forgiveness. It's the same thing. I was in a first-class class. I met a very, very old Jewish man. I saw that he was a serious scholar. So I started talking to him and it turned out that he had studied at the Rabbi's Center during a time of prosperity. And since then, about 80 years ago, he had studied at the Rabbi's Center. A little after the Rabbi left, 80 years ago. And I was very excited. He met Rabbi Zedosh in the row before me. I told him, tell me, tell me what this is. And then he started telling stories about Rabbi Harlap. I really like Rabbi Harlap, but I was more of a rabbi than a rabbi. So he told him, " Tell me about Rabbi Tsuda." He told me, "Oh, he would cry. He kept telling stories to Rabbi Harlap. In order to tell good stories, I'm not an uplifting story. The angel of God is my God. But I told him a book. Rabbi Tsuda would cry. And again, I told him stories. I told him more stories. He told me about more stories. And he told me about more stories. And this time, I said a book. Rabbi Tsuda would cry. I told him, "What do you mean? He was in the yeshiva for several years. And all the years that followed. He was crying. It was during the Holocaust. I told him, "What are you crying about? What is he telling me about the rumors?" I said, "What do you mean? From Europe?" Rabbi Tsuda is what he is. He was there for several years during the Holocaust. He cries all day long. And every time he cries, he cries. He That spilled, of course it hurts, it hurts, it hurts, it hurts, those who left, there are many today, there are kidnapped, they and their families, whose pain is greater than ours, and there are wounded, and there are families who are being evacuated, and there is certainly pain. This pain, we are experiencing this pain, this pain is a pain, this pain is a pain, it does not weaken us by a millimeter. This pain only creates in us a lot of energy to understand what we will rest on, against whom we are warm, not in such an angle. I want to say exactly the opposite, until a minister comes and makes a revolution, and then clearly what is it? Clearly, it is impossible to argue with it. Clearly, it is clearly right. They say an illegal order is clearly, what is it? Without a source, when it is impossible to argue with it, it is total. It is absolute. There will come days when there will be a revolution and it will be impossible to argue with it. It will be final. It is final. Clearly, my home is doomed to some kind of excitement. Because Israel's resilience, what is Israel's resilience? Sacred, immune, in the majority, what is resilience? Women's order, we do not realize, it is eternity. Resilience is like fireproof, no matter how much you burn it, it will not burn. Resilience is the ability to stand against all attackers. In the world and with such power, oh, this is long before offensive power, this is who you are, this is what is there, what is my resilience, Israel, what is our smart fence, what protects us, this is what has become clear, where does it come from? Not the economy that we want, economy, nor technology, nor the commentators, nor the intelligence, and all of this is not Israel's resilience, this is very important, all the things, what is, clearly, no one is blocking it, in the holy of holies, in the holy of holies, but the holy of holies, I want to expand a little, look a little, I want to look a little through the parsha of Petah, the son of Necha, so if anyone has a Tanakh to open, and if not, it's not terrible, because I'm not going through the whole chapter, I want not to learn all its basics, but to touch on a number of specific issues, the children of Amon want and want the children of Israel for 18 years, 18 years, 18 years, this is a very long period, it is written in the verse, how are we? The verse is written in a somewhat strange way from a syntactical point of view, but this is how the commentators explain, we are in chapter 1, verse 7, and the Lord hastened to Israel in the case of the hand of the children of Amon, verse 8, it says, and they advised and ran the children of Israel in that year for 18 years. All the children of Israel, so what is this in the year today, 18 years? What is this contradiction? And they will run and run? This is a command. It is like the support of a bruised reed. What is this a bruised reed? A crushed reed. Right? They crushed us. They inflicted very, very severe injuries on us. The year is 18 years. What is this in the year is 18 years? So the interpreters' shard says so from the beginning. They ran and sprang up. 18 years. And what is the people of Israel doing? 18 years. 18 years. The sons of Moab are doing us death. They run and sprang up. What are they doing? They are not doing anything. They are not doing anything. When the people of Israel does something? Verse 9. When the people of Ammon cross the border. They cross the Jordan. They want the Jordan. And not only do they harm us. On the other side of the Jordan, in the tribes on the other side of the Jordan, the tribes on this side also. Only then did the marking fall. And 18 years of the people of Israel did. The people of Israel contained it. The people of Israel tried to create all kinds of connections. I will see after a few verses. He tried to say, "Let's solve it like this." Let's solve it this way. Why do I say this? Because when the people of Israel go out to the sea, what am I skipping a little? Verse 17. And the Ammonites came and encamped in Gilead. And the Israelites camped in the river. It is impossible to contain this. It has passed the point. And the people said, "Sir Gilad, a man of Rahu." Everyone says to everyone, "A man of Rahu." "A man of Rahu." What does this mean? Each one says to the other. Tell them all together. They are looking for a leader. Look for a leader. We are water. They say, "A man of Rahu." Who is the leader? What is this verse? Who is the man who will begin to fight the Ammonites? He will be the leader." Galid said. There is no answer here. Right? Suddenly, the chapter comes out with parentheses. We go from the end of Chapter 10. We go into parentheses. And we return to these parentheses in verse 2. And the Israelites returned to the parasha. There are parentheses in them. They talk about one who is the leader. They have no leader. Why don't they consult each other? They say to each other, " Who is the leader?" What does this mean? There is someone who only can be the leader, but they don't want him. They are afraid of him. He changed his mind. They fought. All the time but there is no barrier because there is no one who can do it so they don't want to they say who ate who ate maybe who has and matz to say and then the verses open brackets Jephthah the Galdi the hero brave and son of fire a [ __ ] it is not nice but he is probably not guilty of this and you open the door For war and gathered empty people from all over the land came to him empty people why empty people The Gemara in Kama Daf Zv says Mina the word Damran that I will say approximately Azil Dikla Bisha Gabi Kin through it there is such a sentence that people say that next to a palm tree that bears not so good fruits Dikla Bisha grows idle advice At the end of the dead there is idle advice A person has a pricked palm tree that makes fruits Levi from this verse and gathered empty people So it is not a tree just a tree just a tree it is a tree that is only completely but it is similar it pricked but it is similar something shiny something shiny Who are these empty people We do not know who these empty people We know from the next verse And from day to day days The children of Amon with Israel And the children of Amen Israel were angry And they went Zack Negila like this You will open from the land of Tob Because they said Who is the man Who is the man And everyone understood that there is only one man Only one can fight from the children of Amon Who is this one Will trust and turn to open for you And give you a piece What is he going out with the people He flees to a good land And there are empty people in it These empty people They are some kind of battalion that starts raiding. They build. They build a military force. But they run away to him. Not normal people come to him. Empty people come to him. It's not good to be an empty man. And they turned to Jephthah and made him an officer with us and fought the Ammonites. They are not so right. Because you remember what they said at the end of the previous chapter. Who will be the man who fought the Ammonites? What will he be? He will be the head. They go to Jephthah. They do n't say, "You will be the head." You said, "You said, "Head." They don't want to be the head. But Ferer, that's not a trait that characterizes a Gileadite at all. And he says, "Gilda, you who gave me up and inherited from the house of my father, why did you come to me when you were in trouble?" So who are the elders of Gilead who drove you out? It was your brothers who drove you out. What do you want from the elders of Gilead? He says, "What are you, who drove you out?" Who drove you out at all? Your life is yours. Go and fight with your brothers. But what is the verse? The verse is clear that the brothers of Gilead drove him out with the support of the elders' leadership. The leadership and they backed it up, everyone kept quiet, it's just an excuse that he's the son of another woman, they don't want him, why don't they want him, why did they expel him? So it's written in the next verse, "To you who gave me three, why did you come to me and say, 'The Kennel Guild is opened, so you returned to us, what is this, so you sat down with us, why is this, so what is this, so in Hebrew, because that's right, because they despised you, so we returned to you, for the same reason that we expelled you, so we returned to you, what is this, the reason why they return to him, because he fought the Bene Amon, because he's the chief of staff, because he's a general, he knows, he's a strategist, that's why we expelled you. I'll explain to you, there's a problem, the Bene Amon want and want the people of Israel, for 18 years, the people of Israel don't want to fight, but the Bene Amon want a lot, so they're trying to say, let's contain it, let's keep quiet, let's give them Qatari money, let's check it out, let's do it, this is terrorism, individuals, let's be patient, there's a debate, it's complicated, we can expect a good ostrich, and there's one snob named Yiftach, and Yiftach tells them, "You are the people of Israel." Work on yourselves, you people, you're a bunch of rascals, no good and no smart fence will help. We need to go to war. He's shouting at them. We need to go to war. So what are they doing? They're expelling him. The only one who says he's telling the truth. My brother, who always knew the truth. 18 years. Think about how much time has passed. What did we have 18 years ago? Maybe we didn't have anything 18 years ago. I know. For 18 years, the people of Israel have suffered. And for 18 years, the enemy is the one who tells the truth. The one who tells the truth. The one who lives for everyone is the one who expels them. And who comes? Who comes to him? Righteous people come to him. Righteous people who are dedicated to the people of Israel. They started to establish a military force and they started to attack the people of Israel. From the north, from a good land. They left the land of Israel. They are the only ones who read the map correctly. They don't believe in the concept. They didn't imagine that they came for their entire purpose. They didn't say, "There are days when they are a ben Hefetz." They understood that for the sake of Israel, one must give one's life and there is war. Now stop these fantasies of peace. I wish there was peace. There is no peace. They The only ones who have been so quiet for so long are the ones who are called empty people. Why do empty people happen? They are the most full people. The most idealistic people. The most righteous people. Why are people full? And they hint to us in the Gemara in Kama that it is not for nothing that people calmed down to him because only this is a subjective concept. Is this Beit Midrash empty or full? So who is your hemlock up to the ceiling? There are no students. Right? We also do not want to have students who are Torah scholars. So say, "Sorek" No, they are not intended to be students. Right? Not intended. If you take an empty glass. Does anyone have an empty glass here? Yes, you do not have an empty glass. There is air. You do not see that your entire glass is full of air. So why are you right? Why are the glasses empty? Because glasses are not made to put air in them? Right? Air. I can take it even without a glass. So what is "only" and "full"? This is subjective compared to what you expect there to be there. It is only and full. Even if you are not here, it is not empty. Everything is full of air. Everything is full of tables. But it seems that the tables were not intended to be empty. It is in relation to expectations. There are people in the people of Israel there. Heroes and righteous people, but they are empty in relation to where they are and where I am. I am a lover of Libya, next to these people, but I do n't put them on my side. They put them on fire for themselves. It's just like in our generation. Someone told the truth all the time and they didn't listen to him. There were those who didn't understand the concept. And there were those who said exactly what would happen and they didn't listen to him. If you know the truth and tell it in a way that doesn't listen to you, you're not helping anyone. You belong in this rift. Scream until tomorrow. If you don't know how to speak. If you don't understand how to speak. The women don't understand. They don't hear you. Not because they have any brains. There's something that makes them not hear you. Something makes them not hear you. Open up. Arnaud. There are a few answers in recent weeks. Right. One answer. An answer about nationalism. Suddenly, Taro. How are you talking about Gaza? To flatten Gaza. People who you didn't imagine a few years ago that they would be in this direction at all. Right. Let's open their eyes. No, that's not our job. We are not nationalists. We are not right-wingers. We are Torah. We are faith. The answer is no. Let's be one. Hold on to one of the Arabs. This cannot be the job of the Beit Midrash. It's not to give. Tactical and strategic scenarios and solutions on the ground Let's crush the enemy It's not the Sabbath that's done The Sabbath that's given is to give life Why didn't this generation want to fight the Bnei Amon Why did this generation tell itself that there's no problem And let's tell it, they want and want them For 18 years now, only the upper thighs So why does it say that everything will be fine soon Why do you want life Because you want Because you want inner happiness Inner happiness And then you can tell someone who has many dreams You can tell him Sorry You live in a movie This world is bad And on the face of it So in its sorrow and gloomy grief Saying True True That the people of Israel want to live in a perfect world And with Israel want to live in an ideal world And with Israel want to be an archaic And he wants to believe in the enemy And believe in the image of G-d In it And believe in the peace in it And the Torah's role is not to tell them Leave this world is bad Bad You live with great ambitions It's my turn Your ambitions are not yours You are stuck in a filthy world They will fight This is the role of the House of the Metz It's true That the world has problems Oh what evil I didn't imagine There was still such evil My color may be more in the world here but it is true but we are empty it is empty there is that the people of Israel are not looking for solutions if there is none then yes then they are putting it so yes the people of Israel are looking for big dreams the people of Israel are looking for another world the people of Israel are looking for inner happiness the people of Israel are looking for God whether he knows how to say it or not and the people of the Torah and the people of faith do not need to say let's cut it down it does not need a sofa that is also true why who are we it is not a struggle between two national groups that are strong and step on the other the war in its justice it should come from a place of clarifying what the Knesset of Israel is when you say you will take Gaza then you understand by acknowledging this what there is or it is without acknowledging that there is a difference between Israel and the nations that you chose us from all the nations and it is not racism it is a responsibility that we have a mission and we have a role that a soldier of the Islamic army behaves and a soldier of the Israeli army behaves it is not a coincidence there is something else here and the requests for a more reformed world is the request of the Torah and the Torah is a creation of a more complete and richer world and a more spiritual and moral Not because the Arabs are scoundrels and therefore cannot be trusted. Not because of that and we are against the disengagement and against withdrawal. Not because a new state will develop there and a new state will develop there. No, that's the reason. The reason is what our role is. The reason is to fulfill all the prophecies and the reason is to establish a kingdom. That's the reason. For such a great nation, the promise to Abraham was made. We are with Abraham to the end. That's why we are here. So there are days. There are days when reality breaks. The mirror lies. It crashes. And we see behind it everything that exists and we understand that practically we were right. We were right. But we don't want to be right. Practically, that's not what the people of Israel are waiting for. The people of Israel are waiting for this inner, higher, higher, for the days of desire. Not that the people of Israel will then surrender their souls. Comfort. Desire. What do we live for? What is the meaning of life? What is the meaning of life? For this gospel. The people of Israel are waiting. Then he will come. And he will become a revolution. Look at Jephthah. I have to skip to the end of the chapter. Verse 29. And the lamp of Jephthah was empty. Not empty. He who goes forth to save Israel. He who finds the spirit of the Lord. The spirit of the Lord is a step. Prophecy 5: It is written three instruments of the world of Chazal, they said that in the Book of Judges, it is not exactly at the top, okay, really not exactly in the paragraph, but the Spirit of God when someone humbles his soul for the sake of honest Israel, it is the Spirit of God, it is a higher level, higher, higher, even if it is still external and it is also technical, and it needs to be built, and that is already entering the chapter, and we are not entering it now, how in the end the spiritual level also drank from the level, but I ask what is our role? I do not come to tell others where they are wrong. I am always looking for where I can grow more, where I can repent, and in these days it is forbidden to repent. A response that is misery and self-destruction, and where I am not right, and where I am not learning. The response of these days, what is the response of these days? There is some divine process here, a spirit that comes from the Lord and transforms, a revolution, and clearly shows what is required of us in these days. What is required? So I will tell you what I think is required from the names that fill me, what I see also from the pauses here, mainly the evil broke into our house on Simchat Torah, how this evil was stopped, how this shepherd A terrible number of civilians were stopped. This could be serious, long-term, serious, long-term with their plans and with the mistakes that were made. I don't want to criticize now. It's certainly not my job to teach duty now. But this could go from nature and horizons from house to house and continue on and reach Beersheba. How did it stop in the end? How did it stop? Our guide. Those hundreds and thousands who understood how they understood and stood up from the house that they didn't know anyone and jumped into the inferno and jumped into the fire. Those hundreds and thousands of heroic soldiers and civilians and all kinds of people. Some of them came with guns. What did you come with? Some of them came without. But they came and were killed on the way and jumped. And more and more. What broke this evil attack? Not the helicopters, not the tanks, not the more and more. The dedication, dedication, dedication of people who understood that they now stopped being them. On the day of battle, all of God is with power. There is a moment when you stop being you. You become the whole of Israel. And all these people. Those who fell and went to Gaza are deceived. And those who, blessed be God, are with us. They are those who understood that they don't want to. That their children will be orphans and they don't want to fall into the trap of anger and they don't want to be killed and they don't want to be hurt and they don't want to be burned and they don't want women to be widowed and they left everything aside and it was clean. They heard that something big was happening. These families in Ofakim, you heard during Simchat Torah, came out with a knife with something. They jumped on them. That's what stopped them, that stopped the Rova. And they are them. They went to Gaza. They were not erased. They are its rabbis. They are the parents of our path. We want to follow their path. To follow their path is to understand that there are great days here and to strive for contact and to free ourselves from the fixation on privacy that we cannot fix all our feelings. But the answer of these days is to look at ourselves in a big way. To believe in ourselves and decide that we are going in a big way. We are going to be committed to this mission to show the people of Israel that everything that the prophets spoke about is going to come true. Like the heroes, like these parents, they came to harm us. They came to harm us. The enemy always understands who we are. The enemy is not confused. What nature was in the nature party? It doesn't interest the enemy. The enemy saw here the The virtue of Israel is this: He knows this vile enemy, and we too are the virtue of Israel. That is why the pain is so terrible. That is why we do not care who they hurt, what their opinions are, and what he is doing to you. The covenant is a covenant of God. And this has awakened how the people of Israel are actually suffering three weeks ago from the power of these people. And we, following in their footsteps, need to learn from them and understand the Holy One. That is how it is written in the paragraph above. In the paragraph above, although it is good, every paragraph here is special. The rabbi here makes some comparisons. This is also a rare thing between groups in Israeli society. It characterizes those who connect in love. The eyes of all Israel. So he tells them. He says to them. Look at them. In the fifth line of the paragraph above or the fourth paragraph, but the spirit is much more corrected. The youth of God, the keepers of Torah and commandments. Even though the self-feeling and the awakening of the power of action among all Israel are still mitzvot, there is a situation where the keepers of Torah and commandments lack two things. Two things. One thing. There can be such a situation. To connect in love. The poor of all Israel for the land of the revival of the nation. So there is a lot of repentance and there is a lot of correction. There are many Bnei Torah and Bat Midrash who connect in love. Poor all Israel, but there is something else here in the fifth line, right? Self-feeling is one thing, and there is something else, the awakening of the power of action. I am trying to say that days will come when ministers will desire to see me. Days will come when the entire nation will seem to have already come to their goal. I told him about Rabbi Eitan. Some time ago, God will go to the right and comfort him. So in the conversation, why? In the conversation with him, I said to him, "Why?" I said to myself, "But you know, you talk big, so things come out for you." I said, "No, I didn't think. I didn't even think that we would get to something like this. Who cares? Who prays? That's right. My daughter, we will get to something like this. I didn't think suddenly like this. I said it. Suddenly I froze in place like this. And I realized that this paragraph is also talking about me. I didn't think that everyone is being tempted. Really, no. I am not giving up on a single verse in the Prophets. From a single verse of Chazal. What is expected of this nation? I am convinced that God will grant that all of them are prophets. It is clear, but you were on vacation like this. I suddenly understood in a conversation with him that in principle it came to this. It arose. It arose from that. It is true. It is. Right, what what I've been doing all my life, what we do, we educate, teach Torah and build people, try to help people understand, and this is the greatest thing in the world, another person grows, another family grows, another Jew, another believer, another love of Israel, another this, this is a great thing, a huge thing, I felt we were on the right track, not that there are none of them, of course I have many objects, I have many dreams, suddenly I felt that I too, oh Huge, huge shocks and wars will be carried out with the help of God. It will win hugely, with the help of God. It will fall down and fear. And after that, and from this, Israel awaits soul-searching processes. Very, very much. It demands of us. It does not demand of us that we speak nicely. It demands of us that we also do soul-searching. It also demands of us to grow. To grow. To believe in our greatness. That suddenly something strange did not fall. Moses. We live in these currents that are part of the establishment. There are parts. And sometimes there is a gate and a revolution. Yes, that is also part of the calculation. And in days like these, it can be difficult for you. It is learning. And you see that you also have to do so many things and so many places. You need those who see that they are not able to study all day long. So much to lend a hand here. And those who are able to study despite you. To draw strength. It is excellent. I wish I could die. I do not want those who feel that they are not learning enough. They would be frustrated. Of course, a saint says that anyone who adds half a minute to Torah study. But, but, oh, but, this look at ourselves, especially on days like these. In days like these, they make decisions. We will be bigger than what we thought before these days. Each according to his own interests. Everyone according to their place, the people of Israel are waiting for us. We will be like these heroes no less. Where in our trust can we build in a line? Can we be freed from all our addictions? From all our weaknesses and all our differences? Can we grow? Can we approach? Can we be? Can we be? It's not easy at all. It wasn't easy for them either. On Simchat Torah, it was scary there. We are now at war. War has a different spirit. War is very, very scary. But there is a great and supreme spirit. And its duties are to make sure that it doesn't happen. It's not a gathering of empty people. It doesn't happen just as a technical solution. The technical solution is the Holy Spirit of God on the armies of Israel. The Holy Spirit, your God, walks in battle. A holy educator. What's happening in these colorful camps? The Holy One, blessed be He, is there. The revelation of the Divine Presence is there. And here, and here. But these days, we want openings to open here. Not only in repentance for nationalism, and not only in the cloud of Israel, which is mighty. It's dark. It's not just in connection, but a request to meet with the virtue of Israel in a much higher way. With the help of God, may we be rewarded with good deeds.