על ילדים שנפלו לבור - בתו של נחוניא חופר שיחין | הרב חננאל אתרוג | בבא קמא | תשפ״ו [17]

Kind: captions Language: en Peace and blessings. We are on page N, but this time on page A. If we have already reached the point, let's go to page 1. Below in the Gemara, below the oven of the rabbis, 11 lines from the bottom. In a baraita that appears in both Shekelim in Yerushalmi and in Yevamot. But here are the main quotes from her. Give it to our rabbis. Act 5, column 1: Act in his house, a digger who fell into a large pit. They came and informed Rabbi Chania ben Dosa. First hour, he said to them, "Peace." Second, he said to them, "Peace." Rashi says, "Peace." A digger who fell into a large pit. For pilgrims on the roads. First hour, she was still alive in the water. He said to them, "Peace." She went up. And so, second, she is not dead yet. She can float or squeeze or find some solution. Third, he said to them, "Why did Rashi say, " Dea" and "Seek to see that her soul comes out?" Three hours is impossible to live in the water. Apparently, there are already some whose muscles are not able to hold on. So she can already die. She is lying there. If she is sleeping there, then it cannot be. Therefore, third, he said to them, "Rashi has already gone up." Certainly, in order to get up, it cannot be that she is dead. Therefore, it cannot be that she is there. If she is there, she is dead. They asked her, " Who went?" She really suddenly arrives. After being silent for three hours, she drowned in the large pit. Suddenly, she arrives. They asked her, "Who went?" How did you get here? She told them, "Remember Rachel." I have a chance. And one of the leaders, the Rishis, the male descendants of Rachel, the Eyal of Isaac, and the elder of his leader, Abraham, our forefather, said to Rabbi Chaim ben Dosa, "You are a prophet, how did you know that you were so wonderful that you entered a pit? How did you know?" He said to them, "I am a prophet, not the son of a prophet." Rather, I said this: "A thing that a righteous man regrets, his seed will wither away," says Rashi, "I regret digging pits and pits, pits and pits for pilgrims." He is what he does. Why does Nachuni call a digger to prepare? Because it was his business. To dig cisterns for pilgrims . What's up with that? Will she die in his righteousness? It ca n't be. Rabbi Acha said, nevertheless, our son died in a braid, as it is said, and around him was very agitated, very agitated, like this, the Psalms teach that the Holy One, blessed be He, is meticulous with those around him, with those around him, even as a hair's breadth, the wicked with those around him, the righteous clinging to him, very agitated, the language of the storm thread. There is a different opinion of Rabbi Nachoniah, who is revered in the holy places, great and terrible, about all those around him. Rabbi Hanina said, everything says, the Holy One, blessed be He, and the covenants are obligatory. This is interesting. This is just interesting. This is not that all the names here are with Noah and Noah. And it is true that Rabbi Nachoniah digs up the Sheikh. Rabbi Hanina, almost all the names, and Rabbi Nachoniah and Rabbi Hanina, teach us that the Holy One, blessed be He, is meticulous with those around him, as a hair's breadth. So Rabbi Acha says, nevertheless, this is a historical fact, it is religious. He does not renew the halakha here. Rabbi Acha says that despite that, then, when we were thirsty, then, Tosafot, and everyone after him, everyone asks a very, very simple question, and the little one, the son, In the braid, he has some idea of ​​something that we will regret in that righteous man in whom they sowed the answer. Yes, yes, the fact that we discussed in the braid, he regretted and he will regret. The meaning is, he gave his soul over it. Okay, this is the meaning all my days. Rabbi Akiva says, I would regret this scripture. When will it come to me? We have put our whole soul into it. Now that it comes to me? No, then, he regrets it. He invested his life in it. And the answer is, yes, it could be. It could be. It could be. It could be. That thing that the righteous man regrets. He made a mistake. This is the fact that his son died in the braid. It could be. So, where did Tosafot ask this absolute certainty of Rabbi Hanina? It's not that he did it. He sent seismographs and ultrasounds and checked and discovered movements under the surface. That can't be 1000%. It can't be like that. He asks Tosafot and answers from everywhere. In the same thing itself, it was not appropriate to fail. The Tosafot in the Ka'a page in the Baraita, and there he says, "It is not open before me, but not the fool did it." That's how the Tosafot says. You can understand the Tosafot that actually explains Tosafot here on three levels of reasoning. I think to what extent this sentence is a matter of That sorry righteous man will be ashamed of himself for how severe he is. One possibility is that he didn't die in ignorance. He did not die in ignorance. His daughter is the pit. Pit's mission was to dig pits and Pit would kill her. His son didn't die in the pit. His son died outside. He died in the desert. I know where people die in braids. Not related to the pit at all. True, it's related to water, but this shock. What does that mean? There was some divine calculation here that said that Nechonia's expression would fall into the pit. It's not cold by chance, it didn't happen on purpose. Everything here is planned. There are things we understand, there are things we don't understand, there are things that are not very big problems, but that's how it is. That's how it is. There are laws, there are many things that don't seem to make sense to me, and the world is wonderful. It is not always clear to us. We are not always happy and identify with our life experiences. If we don't always see justice. okay? But Rabbi Chaim ben Dosa has some argument up to this point. He says there are limits. Something that is considered righteous will fail in its purpose. There is a limit to what we do not understand. This is in my morality. In my logic, it is difficult for him to cross. But it happens. So he says, "Tosot" in fact, "Tosot" here and "Tosot" in "Yevamot" if the "Tosot" in "Yevamot" helps us understand the "Tosot" in that same thing. When is it too exaggerated, so to speak, when we are challenging according to His standards, that the Holy One, blessed be He, knows what He is doing, but when is it so shocking that it cannot be a week of Israel. You dig pits, and in this pit, she falls. Exactly what you are doing, and the son called him something else related to water. There was a reason for the look. There was a reason why the son and why it is related to water. But here it is not related to what they are. Here is the pit itself. Maybe we will talk for a moment. Two excuses. There is another possibility to understand the "Tosot" like this. Maybe from the name of the god. Apparently, he understands the "Tosot" from "Yevamot". I don't know. She fell into a pit that he dug. She fell. She was killed by something. It is impossible for her to die from something that he is busy with. He himself dug the pit. This pit will be called the digger of the water. The Mishnah in Shekelim says that the name of the person in charge of the water in the Temple was called correct by the later commentators. Here they ask: This is a role that has been passed down from generation to generation, and that is how the most serious of them was correct: the digger of the water. And after that, it has been passed down from generation. That is, this is a character like this, that this is her role, and this is her mission, and this is what interests him. He is interested in digging a pit. He dug a pit for the benefit of a pilgrim and his daughter fell into that pit. And this is the great shock of Rabbi Chaim ben Dosa. This is not the shock. Who said he was shocked? I call him shocked. He says, "It cannot be. It cannot be. It is an opinion. It cannot be that God does something like this." We have many questions. The Holy One, blessed be He, and the Lord, does this. So this is another type of recent excuse that follows the path of Tosafot. How can there be a contradiction between the water and the son, the son of his son, and there is a high one? This is not exactly the same thing. This is one way of the Rishonim. There is another direction in the Rishonim. Another direction in the Rishonim appears in the system grouped under the name of Rabbi Rabbi. Isaiah or Rabbi Isaiah who asks the question and answers differently, maybe differently, how could it be? He said, "Let's see, you are a prophet. They said to him, "A prophet." You said to them, "I am not a prophet, nor the son of a prophet." But like this. I said, "What is this?" I said, " I think so." But that side of the matter is that the same righteous man. What is the word? I said, "What is this?" I said, "To God." I said, "Thus says Rabbi Chael of Dossa." I said, "To the Holy One, blessed be He." I said, " This is what I think." I cried out before God. It cannot be. It cannot be. The daughter of Rabbi Ham ben Dossa fell into a pit and she could have died there. You could have come. And Rabbi Mi of Dossa says to the Holy One, blessed be He. It will not be. It will not be." I said, "It is not that I. I mean, if it is a mathematical rule, a rule in the laws of creation, that something that dealt with that righteous man will not be difficult. You don't have to say it that way. But I said, "I said, "And so we died in the breadbasket." Rabbi Isaiah says, "Because Rabbi Chaya ben Dossa has already departed from the world, and if he departed from the world, then this rule does not work. So it is possible that something that deals with that righteous man will fail him." Let him be ashamed because I call our Rabbi Yeshua, there was a thing I heard this thing before the Holy One, blessed be He, and the Holy One, blessed be He, agreed with my words, for it is the way of the Holy One, blessed be He, who agrees with the words of the righteous in the generation, when a righteous man says something, supposedly a righteous man issues a decree and the Holy One, blessed be He, fulfills a righteous man issues a decree. That is to say, we all do not need to be Rabbi Hanin of Dossa to be shocked to say what a thing that concerned that righteous man is difficult to Zeruv. It is good that you say this, but again the Holy One, blessed be He, hastened us and how it is written, all the verses here around are very agitated. What is not the secret of the holy ones? The divine truth is much deeper, beyond investigation, and it is complex and hidden and fundamental, and we do not know the calculations. There are many calculations that do not work out for us. So we accept the judgment with love. There is a very, very similar act that is brought up in Shekelim, Halacha Chapter 1, with other names. There is Rabbi Pinchas ben Yair. Wait a minute, I haven't read it yet. Let's read the continuation of Tosafot, and in Yerushalmi it is not washed after a prophet's addition. Yerushalmi There are many Yerushalmi, a man from Yerushalmi, an angel in the form of Rabbi Hanin, who was born to her. That is, they asked her how she came to be. In the Gemara, it is written that Rachel's memory appeared to her and her old age. In Yerushalmi, it is written as a flock of sheep. An angel in the form of Rabbi Hanin appeared to her. Our Yerushalmi, who is in the Beit Midrash, appears a little differently. This is not Rabbi Haninana. This is Rabbi Pinchas Benni. A similar story is told. One Hasidic man who was digging a ditch and went to his house. I say this in Hebrew. It is written there in Yerushalmi's Aramaic. His house went to get married and was washed away by a river. Everyone was on their way to a wedding. Suddenly, it was washed away by a stream. All the people came to comfort the Hasidic man. He was not comforted. Rabbi Pinchas ben Yar came to him and was not comforted. So he said to him, Rabbi Pinchas ben Yair, where is your chassidism? You are a Hasidic man. You are a man of a very, very high spiritual level. You will receive the judgment. You will receive the judgment. So he said to him, this man said to him, "Oh, this is all my mission." I am talking about In Pitch on my mission, I was touched by the devotion of my soul. From this my soul calmed down. Rabbi Pinchas ben Yair said. Then he says these words. Something that was involved with that righteous man. It is difficult for him to have his seed and he arose and ascended. He read the same thing. Then Hiroshmi says, "Who will ascend?" An angel happened to be in the form of Rabbi Pinchas ben Yair and those from the river. So, oh, maybe inheritance is not related. Maybe just Tosafot put it in. It is difficult to say that it is not related. That Tosot puts in. What is meant by an angel? What miracle happened in every case? What miracle is right? Let's read how she was saved. When we read how she was saved, a few questions arise. Simply put, a male of gossipers. To chance upon an old man. His leader. What is a male of gossipers? A lamb. Say a lamb. When instead of saying "Kabs," it is a male of gossipers. Say "Rachel," of the masculine gender. I can also understand who saved her. Who saved her? The lamb or the old man? One old man led them. So the old man saved her. not. The male of Rechlin is a garlic instead of a kebab. She knows how to say "lamb" or "Rachel" in the masculine gender. Rachel, a male species, is a sheep or a deer. But she actually calls him a man of tender and old age. So what, this old man pulled him with a rope? What was the story exactly? She falls into the pit. Inside the pit, she found a trace of Rachel paddling in the pit, and then they climbed in. That's how the scoundrel climbed and she climbed after him. What's the story there? Rabbi Nachoniya's daughter fell into a pit, so take ropes. They had ropes, went down into the pit and pulled her out. There is a pit with water, you also sometimes go into pits with water, apparently, and we check what is happening. Checking what's happening. The story implies that they can't check what's going on. Light a torch, they have fire. You don't need lanterns. They don't live in I don't know what. Already after the end of the Holy Sabbath, the Blessed One created fire. So when they come in with torches and carefully inspect where she is? She probably can't be saved. Apparently not all of Rachel's male story sounds like some kind of underground labyrinth, some branched or complicated cave system flooded with water with all kinds of spaces and all. She fell into the water. Go down into the water, go in, see from there, she can't inherit what Rabbi Nehemiah dug to prepare. He wouldn't dig to prepare from the roots. It's not written that he dug pits in Jerusalem. There are pits until A.D. Until the Mekorot company was founded in Jerusalem. So there are cisterns in Jerusalem. Water cisterns. It's like in Hebron. There are cisterns. They dig a pit in the rock in a place where raindrops will fall into it. And then there's a reservoir of water. No one can disappear there. Even a sheep with a beard can't get it out of there. If it drowns there, they go down there. And it has n't been under water for three hours. Not even a person can hold out for more than two minutes. I don't know how many people in the world it drowns. After a few minutes, we didn't get on. Either it floated or it didn't float. It looks like some kind of cave. It's true that there's water in it and behind it. There's something like that. A Jerusalemite would come and say, "There's water here." He would also know what kind of water it is. He would feel the water through the rock. He said, "In this rock, in this place, we'll dig again." There are no traces. There are reservoirs of water. There are. The cavities of the caves of the footprints are not in the footprints, it's more in the coast, it goes down, what do you mean, the big ones, the reservoirs of water, where there are difficult barriers, but there are probably small ones like that, there is some kind of cave like that, that it dives and you can't know, there are lots of possibilities, a complicated cave like that, like the floor, what do you call it, you know what I mean, right, in the lead, well, there is such a cave, yes, I say the names of unkind people, so I don't want to bring them up, like in our area, there are many all kinds of caves and they are sometimes flooded with water, and there is winter, and you know, you won't find them, nothing, so she crawled, dived, she came out from the other side, turned around, and suddenly she sees a sheep walking around, so he's not stupid with her, on the other side, some completely different place, and no one knows if there is a way out or not, there could be a way out forever, and suddenly she sees a sheep and she grabs it, and this sheep is pulling her, she's holding it, it's not a sheep, it's a ram of Rachel, it's a sheep, we'll go from the covenant wall, and how it comes out at a point that no one knows, it's not an angel Rashi occasionally says that this is the eye of Isaac and Abraham our father, this is Peli Rashi Rashi is a fool, also here, where did you get that it is Isaac and this is the eye of Isaac and this is what you say, what is more surprising that it is an angel in the form of Rabbi Chanina or an angel in the form of Peshichas ben Gi, but they take them to the realms of legend, by chance she could have said I saw a cat or I saw a dove and I ran after her and she showed me the way to escape from this complicated ramification instead of me being hungry there or I will stay there forever but the sheep turned around there maybe the sheep is his shepherd Abraham our father, so what is hidden on this, the first floor is said with the help of God, what our Rabbi Yesha will restore, many of you know, ask Arach to the candle, ask Rabbi Chaim ben Dos, we know him, we heard a little, Rabbi Chen Dosa appears in the Mishnah in Tractate Kavod, right? Rabbi Chos would pray for the sick and would say, this is alive and this is dead. They told me from the eye, you know, tell them that my prayer is in my mouth, I know that it is extinguished and Ila knows that it is ravishing. There is a Rabbi, Rabbi Hal in Dosa, this A rule about someone he prays for: If the prayer flows to him, a prayer routine flows to him, then it is accepted, and if it has a sign that his prayer is not accepted, according to this, he knows whether the sick are alive or dead, so when he is asked, then he knows whether it is because he is not a prophet, not the son of a prophet. It is interesting. I cannot argue with him whether he is a prophet or not a prophet. I can argue. He must be the son of a prophet. It is clear that he is a son. We are also sons of prophets. Similarly, Rabbi Pesachim says to the elder Hillel, who asked him how they would bring the poor of the slaughter to Jerusalem, how they would be carried around on the Sabbath, on the eve of Passover. So he said, "Let them go to Israel. If they are not prophets, they are sons of prophets, right? Sons of prophets. Meaning that our ancestors were prophets, sons of prophets. Meaning that we are the descendants of my brother. There is such a degree in us today. Hanin ben Dosa is also among the Tanais. He is considered to be some very special and special personality. Rabban Gamliel, when his son is sick, so he brings Rabbi Hanin ben Dosa to care for him and he saves him. Rabban Gamliel says, "If I were, if I were to stretch out my head, son of my knees, all day long, my prayers would not be my soul. I am his father, my prayers would not be my soul. Chaim ben Dosa is also among the Tanais. He is a figure of [laughter] Ilayit. The Gemara in fasting says, "The whole world is nourished for Hanin the son. Hanin the son is enough for him with boys. On the eve of Shabbat, the evening that came to all of you, the stories of Mahmudosa Hamdusa, walking on the road and rain falls on him. So he says, "The whole world is at ease and Hanin is in sorrow immediately." The rains stopped, the house arrived, the whole world That we gathered in Tzur Tzadik to listen to Azro is actually a reply from Tosafot Tosafot says it doesn't always work so you have a solution pray for her and see if your prayer is regular or not regular he should have told them I know everything is fine because my prayer is regular as the Gemara is taught in tractate Berakhot he has a way of knowing what if he lives or dies then everything is fine according to Yashgur says to the lamp his prayer you were not regular inside says to the Aruch to the lamp he tries to pray it doesn't really work for him it doesn't work no accounts of such supreme saints of the world that I don't even begin to understand from a distance what their level is but he does Aruch to the lamp oh he says his prayer no what is the doubling he doesn't accept that according to the ways of divine leadership she should die she should die there was a reason it's not a coincidence glory there and a stumble was what he would have caused to fall into the pit and something and Rabbi Khania ben Dosa fights the divine decree he fights really he fights there is a war here that the two righteous of Nechonia digger prepare dig pits and fight And a brother also digs pits. Sorry, I said not only pits, yes pits really do reservoirs of water in the area. They are also bushes and caves. So she did not fall into a pit but into a large pit far beyond what we understand. What they dug once was a pit. Maybe someone dug here, but he connected to some empty spaces. Anyway, we will return. And the right of the Rabbi of Shanchoni to dig the Shekinah together benefited from the prayer. There was some onslaught here. How do you want to say that the great Hasidic greats say that his name is what is what is his prayer that flows in his mouth? It is not like I said that the prayer flows like that on his tongue. But he knows how to talk to the Holy One, blessed be He. So we return to our Rabbi Yeshaya. Our Rabbi Yeshayaya, who says that Chaim ben Dos prays to say it, does not allow the Holy One, blessed be He, does not allow it. He cuts it off. The Holy One, blessed be He. Oh, oh, without Rabbi Chaim Dossa, yes, she was. She was. Again, he does not accept the excuses of the Tosafot. He does not say there is a difference whether he died in a brazen manner or in the same pit. He says in terms of what it is the same. The difference is whether Rabbi Chaim of Dossah is here or not, then the personality of Rabbi Chaim of Dossah. The righteous judge. The Holy One, blessed be He, fulfills. They force the Holy One, blessed be He. There is some moral rule like this. There is a moral rule that breaks our hearts. That is something that a righteous man who is scattered and there are other accounts. The account is greater than God's. Unless a righteous man like Rabbi Hamdosa comes and decides and decides here and the Holy One, blessed be He agrees with him. The Holy One, blessed be He, acts according to the righteous of this generation. What does it mean that the Holy One, blessed be He, acts according to the righteous of this generation? That's how we see it a lot. But what if it's true? It's true. And if it's not true. It's not true. It's not true. So what is the issue? A very deep issue. A secret issue. According to the righteous of this generation? It's not that I will come and decide and break. These are very superior souls. It's the least of all for me to understand them. But there are sources. An issue that I want to talk about like this from above. And that's why I didn't mention sources. Maybe a very, very important source with another way is the gerat of Tashhang. The expectation of salvation that was A very, very, very great scholar who wrote that he was close to Rabbi Zetzel and he wrote that there are two two two two ways to redemption. There is, oh, me and riding a donkey and there is redemption. The writer is good. It is written in the Sages already. But what does it depend on? If Israel will be righteous, supreme. If Israel will remember, then redemption will come. Redemption will come. Redemption with heavenly matters. Redemption that suddenly a Lord will come. They will begin. And suddenly from heaven everything will be arranged. And if the people of Israel do not become righteous, then there will be times when they are righteous. They will be righteous. And there will be times when they are not righteous. Brother, then, oh, then redemption will be through nature. Even then, redemption will be through nature. The whole letter of the Gareth needs to be clarified and deepened. Lemon from Marut. This is the Gareth that the Rabbi says, oh, that redemption through nature is much more redemption than Dona. The Rabbi is talking there about the role of righteous people who look for salvation. People who look for salvation do not expect salvation for people who look for salvation. You know these issues, thank God. Kidim, people who look for salvation. What does it mean that redemption is progressing now? It is talking about redemption. Here, we are talking about something private, so to speak. The redemption progresses, the Holy One, blessed be He, progresses to the world according to the existence of the righteous in the generation, how the righteous in the generation look at it, how they understand the world. And if the righteous of the generation understand the great disciples of the generation, they and their disciples, the disciples of their disciples, understand the world in a certain way or understand the redemption in a mass way, then that is how the redemption proceeds, and if it is understood in a more complicated way, then it will be more complicated. They say, "The secret is not in your return to Zion with mercy." So he returned to Zion and does it with mercy. We ask that we not foresee this because it is very difficult to see, very complicated to see. Things like the Rambam says, we do not know how they will be until they will be until they are. When there are wise disciples in the generation who are eager to expect to recognize, to follow, to trace, to not find, they look at the redeeming realities, and when they understand the higher knowledge, and when they teach virtue, and when they connect, then the redemption progresses to us. And when they are not there and there is less bread, then the redemption becomes much longer and much more complicated. The easy redemption. Comsobach against the opposite unless such sons arise Don't call your sons your sons They are deep in counsel and holy idea of ​​the Supreme They are they act towards and they are not looking into the depths of the depths The meaning of life You can say what is happening You can say what is happening You can say no no no Rabbi Nachoniya this is his daughter Pela He is not written Rabbi at all It is written Nechoniya generations Maybe before Rabbi So oh here is Rabbi Chaim from Dusken Kor called Rabbi So it is possible Apparently there are reasons There are G-d reasons Fact The son of After this got involved You can say you can be filled with How Rabbi Pinchas ben Yair says to this man The same story in Jerusalem tells him Where is your Hasidism And when this man says to him Accept Accept Word Discussing Father Rabbi Pinchas ben Yair Baraita of Messiah Shamir Holy Spirit Clearly Rabbi [Laughter] Is afraid of him Rabbi Yehuda Hanishi from Rabbi Penis Building Only that he tells someone Where is it difficult So how difficult are you the Hasid You are a true Hasid The difficult that we are after a war in which there is a lot of difficulty So there is a people of Hasidim who knows how to stand by the logical deduction even when it is difficult, then he says where is your Hasidism, and then he says something that is found to be foreign, then so then Rabbi Ben-Hass Ben tells him you are right, you are right, something that you listened to and he cries out according to Shemya, and then in the angel in the form of Rabbi Michal, this is like our Rabbi in Jerusalem, it is clear that it is like our Rabbi Isaiah, it is clear that our Rabbi that Rabbi Menchas Ben-Hass Ben-Hass hears this and when he cries out this then it becomes un-Godly, if it were not for Rabbi Pinchas Ben- Hass, then it is yes, yes, true, it hurts very much and it is very difficult and it is yes, and when he comes and says this, when a supreme righteous man lives the things, it is not God who protects him, he leads, then what is the redemption, where do we want the pregnant woman, then everything is Godly, what is complicated in the world, what is complicated is our mind, our personality, everything, everything, exactly as the Holy One, blessed be He, did, everything is the word of God, everything is the word of God, the frogs in the sea in Egypt, they do exactly, they cannot rebel against God and they cannot hesitate in the world, there is no place where there is free choice, it is in our mind, and when such Torah scholars arise In a generation when such people of faith arise, such people who are salvation seekers, such people who are redeemers in their inner world, they guide, they see in the ways of God, then the redemption can continue here in a much greater way with much less blood coming out in tears, with much less public, because the redemption goes to our consciousness, to our heart, to how we look at the world. When such guides arise who walk before the camp, someone arises who leads us, leads us, then the path often becomes complicated, and when there is none, then there is none, and when there are those who explain that it is coming and how bad it is and how wrong it is and how God is just, then it is delayed even more, then it is delayed, then it is not delayed, it is certainly not moving forward, it is certainly not moving forward. So here arise two two Hasidic Hasidic Rabbis together, Dosef and Rabbi Hammin Pinchas ben Yair, I am the little one, really, I die a little, I don't know if there is a halacha in their name, I don't know. They must have known the whole Torah, the heart will not rise, he is happy, he demands with clouds, but both of them are such superior figures. There are several such figures in the Shas that I don't know if he mentions the halacha in their name, I'm not sure they are a symbol. But no, that's not their mission. Their mission is, oh, Noah, this is the circle of the circle. Figures who clearly were at that time, rabbis, what did they say at all? They knew the entire Torah. And their mission is a figure who, if there is in the Sages someone mentions prophets. It's them. It's not me. I acted. When he says not a prophet, it makes everything right. When he says not a prophet, it makes everything right. When he says not a prophet or son of a prophet, it's not me. It's not from there. It's not that I discovered. I, how did I walk? It scares me to even say that he teaches a right over the generation. So he doesn't. What does God need? Advocates? God knows who the people of Israel are. What does he need? Shabbat. You will come. Yes, no, I am. Big figures. Yes, yes, yes. Because when people in the world rise up from within the world, they are people who clarify the depth, the depth, the depth of the clarification of who the people of Israel are. Then the path opens. Then it obstructs a path in the wilderness. So every corner, where do the complications come from? From a small degree, from a lack of understanding, from a lack of faith, from a lack of awareness. Then we have all the complications, and all the corrupted opinions, and all the problems, and all the sins, and all the disappointments, and all the falls. They come to the land of the living, and when there is Rabbi Ben Chai Ben Doss, then it will not be. It will not be. It is such a decree. So I am indeed the son of a prophet, and perhaps I am even a prophet. It is forbidden in these generations. So I cannot say at all. Now I do not come from the place, if I am, a much higher place. I come from the place of a wise man who is better than a prophet. I come from a place that clarifies that clarifies that I am not me. The I am no longer me. When he says, I then say the word of God, this is such a man that the Torah is the Torah. How does he say, we are the Torah? We mean that in the depths of our souls, we believe that the Rabbi Chai Ben Doss is like that. The whole world has already been poured out for him. So when he sees this, when he accepts this, then it becomes like this. So it becomes like this. So he cannot move forward otherwise. He cannot change otherwise. So what is this pit? What is this pit? It is such a strange pit. True, it is a strange pit. I will only say what the Maharl says. The Maharl says in the power of the Lord, Tz. Zen, that is, oh, the one of Isaac and the old man, his custom, Abraham, how did Isaac and Abraham, then he says that Isaac is the measure of justice, this is everyone. We know okay this is a we do n't appreciate it broke it and Abraham is mercy is mercy so what is ah ah a male of Rachel and the old man of his leader Abraham what is Isaac a what is a male of the young this is a deer a deer young sheep this is like a sheep to the waste yo a wash is an animal that brings ah spirit and innocence and gentleness and it will not harm anything right wash doesn't know how to devour anything she doesn't know how to run away from anything she doesn't know how to eat anything she would be such an innocent such a gentleness gentleness gentleness that she doesn't understand the wickedness in the world the vileness in the world the wickedness that is in the world she is so in such a world and she has a male there is a sheep he doesn't want to say the Holy One blessed be He there is some male some warrior some one who knows how to bite who knows how to recognize the spirit who knows how to fight it that is theirs what really matters is the gossipers there a male of gossipers says says the Maharal that if I have a lot of pity for someone if I see something that I very much pity then we will have a legal legality when I go out into battle because who Who leads me? Who leads me? Our Father Abraham? The fact that I am a son of our Father Abraham? The qualities of our Father Abraham? The immense love of our Father Abraham? The whole world is what inspires me. If I see the flock of Israel? If I want to be a seer of Israel? And if the sheep of the Holy One, blessed be He, are harmed? If they are threatened, then I bring out from within me the powers of cruelty, of boldness, of the memory of Rachel, of someone who attacks the gods of the land. That is harsh language. Among the washes there is some male with horns like this that is aggressive. yes? There is someone who came to take care of the laundry and the name of this Rabbi Chaim ben Dosa. Yes, he is the male of the laundry of the Rachels and he is old. These are processes that take place within the heart of Rabbi Chaim ben Dosa. So maybe there really was some sheep there with someone who happened to be there maybe. But what are the subtle moves being made there? That's when we said that in the end we need to build some very imaginative picture to understand how this pit was built, right? It's a big pit, the walls of which probably somehow broke and made contact with other spaces of water, and it sank and came up on the other side. There are such things, right. And there was a space there, and by chance there was some laundry there. Some very, very complicated story needs to be built. So maybe there's another interpretation into this gemara, maybe an interpretation that he demanded, or maybe an interpretation that he simplified. It could be that Rabbi Nechofer prepared it. He wants to help the people of Israel on foot. With Israel, who will be strong. He will make a pilgrimage. He did this all his days. The gemara in Haggai on page 3 says, "What are your feet in shoes? A daughter of David, these are pilgrims. A daughter of Nadiv, the house of our forefather Abraham, who is called Nadiv, the people of Israel, making a pilgrimage by the power of our forefather Abraham. What is this related to? It's very related to this because pilgrimage is the belief. We go on a pilgrimage. We go to where tribes went. It doesn't say houses where tribes went up. Right, we go to Jerusalem. We didn't go up to where they went up. When they got there, they didn't go up to where they went up." Where did they go? Where does something happen to them? When I come to the Temple, I become Abraham our father. Outside the Temple, I can rejoice that the house of the drawbridge is like the one you know in Jerusalem. You all know why it is called the Shev, where they used to draw the Holy Spirit. When the people of Israel come on a pilgrimage, there are periods when it is difficult to get back to normal. We know that in the revival of the Book of Samuel, Elkanah raises Israel to normalcy. The people of Israel do not want to be a foot soldier. I don't want to be a spy. And El Kenam goes around every city and the whole family comes with him and he is a world on the streets of a city and the people are excited and say where are you going? Let me tell them to go to the house of God, where the Torah and commandments will come from, why don't you go up with us? Why don't you come up with us? What is this, why won't you come up with us? For centuries, the people of Israel have been making pilgrimages. The people of Israel are driven from the Temple. Self-made, Israel, subjected to all sorts of foreign and ugly cultures, what is it, what do I have to do with the Tabernacle at all, what is the point? But when Elkanah tells them, why don't you come up with us? Then in another lesson, we studied the eloquence of the Bible and Elijah. Immediately, I burst into tears because they, they, they, they [laughter] say, "Don't you see how I look? You don't see how I am narrated? You don't see what I have on my cell phone? What are you asking? Why don't you understand? You don't understand where I live? What is my connection to the Tabernacle? And the answer to Elkanah is no. I don't understand. What is Elkanah? He's such a hypocrite? What doesn't he know that they commit offenses? He knows that they commit offenses? That's all you can tell a scholar that he's hypocrite, that he's a sucker. He doesn't understand. Of course he understands, but that's only part of the picture. What does the scholar see? He sees the soul. He sees who we really are. And he sees that beneath all these waves of influence, a divine, supreme soul is hidden. So he says, "I know what you're doing? What does it have to do with me? I know that you have 800 tons of offenses, but you have a billion tons of holiness in your heart." I believe in you and recognize you and embrace you and love you and I will raise you up and he raises them up. Because someone comes from such a faith, it's not talk, he lives there and when someone meets Elkanah's faith, he can't . Everything, everything, everything, waves of influence dissolve for him and he goes on a pilgrimage. I am not afraid of your sins. He is a hater of sins, but I know who you really are. It will win, it will win, so that's right, right, digger, let's drink, because there will be those who didn't have enough water and they won't shower and they will say it's hard for me and I don't like it, this generation that I can find a cure for, this generation is not simple, it's complicated, there are many difficulties there, there are many problems there, this is during the Second Temple, it's already Sadducees and they're moving away, and in exile it's no longer what it was in the First Temple, even the First Temple is complicated, so he comes to her and says I will fight for you to improve your quality of life so that you will make the pilgrimage. It's very childish, there was no water then. Enough, bring two more bottles, then you won't shower in the Temple, but he stands in front of people like this and says I will fight, I will fight, and in that he fights for people like this, he digs a hole, a big hole that his daughter and his son could fall into, not a hollow hole in the rock. If Elkanah comes to people who have been burdened by a heavy journey of sin, he says, I am not afraid of your sins and I see the good in you. There are children there and these children look at people and see that their father is not afraid of their sins, so they too have bad instincts. These children also have puberty crises, and they also go through stages where they need to build their character on their own. And if their father showers them with kindness, kindness, the daughter of our forefather Abraham, kindness, what is this water? Rabbi Nachania recognizes that the Jerusalemite recognizes water in places where there is no water. He goes to people who look like rocks. He goes to people who are completely dry and have no drop of moisture of the mitzvot. And he sees what is rich in them. He sees what is rich. He takes them to the altar. He takes them to the altar. He takes them to the altar. He takes them to the altar. He comes to people whose behavior is horrible and whose opinions are not at all fair. And there is no place to shout at them. So he really attracts them with works of love. And his daughter sees this, and it is not easy at all. It is not easy at all. His father opens holes in the public domain. Why are you hugging them? So maybe then you have a computer. There are bad things. There are abominations. So I relate to everything about it. I say this. This will kill me. It's a joke so I fight but my father comes and he doesn't say it's not anger why all of a sudden but says but she is a virtue an inner higher soul she will overcome everything so so so his girl can fall into this pit so his girl can into the mouth of this pit and if it is a pit if it is a real pit it is probably also a real pit so we have to build some strange description like this we said it's a cave but if it is a pit like this then how do they get them out of the pit what are their ropes strength what what can be done when the pit is in the soul when the pit is in the soul when the pit is in faith if his daughter falls into a pit or his son is thirsty in agony of suffocation how can he be saved bring him bottles he does n't look in the cupboards he looks for the higher Torah if Rabbi Chani Rabbi Noah Rabbi Nechoniya digs to prepare he brings the pilgrim water he brings the pilgrim's foot cold water to the beautiful soul such faith such Torah that it blooms the wilderness it blooms the wilderness in hearts and by its power they ascend to Jerusalem like a reed like a god Kena then he takes the risk that his daughter will fall into such pits because if he is not like that then his daughter and the son of the son and he are growing up in a fair place in a closed place explaining to them that they need to stay away from them and they are terrible and horrible and they are cowards and right if not for a leg at least my children will stay in such a protected place and if it opens then he digs pits and his daughter can fall into a pit and Rabbi Chaim ben Dosa says it will not be it will not be Rabbi Chaim ben Dosa is not ready Rabbi Chinen ben Dosa goes out to fight in quotation marks no matter how much you say it in front of God blessed he says it will not be it will not be why do children make mistakes why do children make mistakes because Elkanah Su answers the sin, disgusted by the sin, he scrutinizes with tremendous enthusiasm cod force teacher and he knows exactly how every thorn of Yod he will see teaching and he is strict and he is meticulous and he is meticulous and the fact that he surrounds those who look like Canaanites and talk like Canaanites is not because his soul is not impressed it is terrible but nevertheless it is despite Yes, with all this shock, he knows what they really are and he knows that the answer will prevail and he knows that within these rocks there are sources of living water that will take them to the tabernacle and the daughter doesn't always understand this because now at such an age she has all kinds of questions of identity and she has to buy it on her own and she doesn't want it because of her father she wants it because of her right and when that happens then Rabbi then Rabbi Hani the whole world will feed for him even if they have to raise up such righteous men because if there are no righteous men like that it will happen because his son will die in fasting because this righteous man will come The Gemara writes Shabbat for a we don't put it there but this is the path this is the city where we aspire where we want to reach where we want to aim what kind of Torah like this a beit midrash like this that raises people who give their souls for the people of Israel and it could be that they take risks it could be yes it could be that if you meet with others he is going to draw with them in the army then it could be that your daughter will fall into a big big pit we don't know how to save her. I don't know how to save her. And Rabbi Chaim ben Dosa is a student of ben Hamin Dosa. Rabbi Chaim ben Dosa is a disciple of Abraham our father. Where is he, who is he, who is he going out to hit? This ram says the Maharlika, he is coming out against whom is he coming out? Against the sacredness of your heart is against. This is in favor of him ascending to such places by virtue of our forefather Abraham. Who saves her? This lamb? By the power of our father Abraham. Abraham our father, this infinite love that we have for the people of Israel and his trust caused him very serious, very serious damage and he couldn't he couldn't this this this this who is Rabbi Pinchas ben Yair is true they look like angels people maybe she saw them and came out of the pit it's certainly possible there's no need to get mystical here she saw them she saw their Torah saw their light and returned and she needs to find a way home back needs to understand that the Torah is much, much beyond all the complications she would have given them yes so to these hugs with a good eye can can they got confused they felt that these hugs so it's not terrible they can get confused they can make a mistake and this is such a disaster that Rabbi Khania ben Dosa doesn't allow it to happen he doesn't allow he saved a void for God out of the voidness of God this is not a rebellion chest in the kingdom of heaven at this time the Holy One blessed be He is waiting for there to be some Rabbi Chaim ben Dusek like him who will tell the Holy One blessed be He we believe we see it we see the segula the soul and in any case we don't need it anymore anyway The world is a completely different world when people like that, when Torah scholars like that are students. Right. Everyone who has three things here about Abraham's disciples is not Abraham our father. He wants to follow in his ways. He wants to follow in his ways. And it's complicated. Yes, of course it's complicated. Because he won't stoop down and dig a well. It's complicated. It's like opening pits and it gets complicated. When you open a pit, people fall in there. You don't know how to get out of it. You do n't know how to get out of it. And Rabbi Hamdusa's prayer is not a routine. That's the complication. Sometimes he can penetrate to the depths of the grave. But Rabbi Chaim Dossa knows how to get into places much deeper than the grave. And if he knows the gods who look like Canaanites and go on pilgrimage and if he knows how to take care of them and see water in wells that are full in wells that are full, then surely he won't agree with his daughter. I mean, we have in Halacha this concept of a person close to himself. A person close to himself. A person who is close to himself. A person who is ready to dig a well. A person who is going to save Israel. And there could be some price. What to do for the sake of the people of Israel. There could be prices. There are things that are more important. My children. Right. Answer. Wrong. Yes. Right. And Wrong. Yes, it is true in reason, but a person who is close to himself, a person who is close to himself, it seems to him like such a weakness. Well, what are you? You are close. You touch. When you look at the halakhah and the books of the Sages, you understand that a person is close to himself. If a person is not close to himself, then he is not a human being. Maybe a cat is close to himself. If I do not love my son, I cannot love the whole of Israel. And if I say, "I have no choice," I will offer my son as a sacrifice. So what I did not command, nor speak, nor did it come to my heart? The prophet says, "Because I love the people of Israel, then forever I love my son more. And because I love my son more, that is precisely where I love the people of Israel. A person who is close to them is a person who is close to them. A person who is close to them is a person who is close to them. A person who is close to them is a person who is close to them. A person who is close to them is a person who is close to you. A person who is close to you I want it and you will take care of it for me, says a car excavator, says nothing, he can't speak, maybe even this Hasid who is a Jew in Jerusalem, he is not, he doesn't accept, and Rabbi Pinchas, Rabbi Pinchas B. says, you are right, what are you right, you are right, there is some blasphemy here, and precisely because Rabbi Peres ben Yair, then we will become a kind of angel, this is such a power, this is such a supreme Torah that can get the boys and girls out of the most complicated pits that they are quickly thrown into these days, Shabbat Shalom.