שורשי מלכות בית דוד: שתי פרידות טובות | הרב יהונתן בלס | שיעורים כלליים | תשפ''ו

Kind: captions Language: en And peace and so the Holy One, great joy, my right, our Rabbi here, I don't see him, yes, I don't owe him, Father Rabbi Yonatan Blass, a veteran student of Rabbi Tessotsa, one of the greatest of the profound scholars, I don't like to praise him to his face, so look after that in his books on Rambam and see his praise, and Rabbi A., whose son studied with us for a good few years, agreed to come and share his Torah with us. Thank you very much and it is very worth listening to. I thank the Rosh Yeshiva for the opportunity to speak here, and it is a great privilege for me to be here. One of my sons remembered studying here and I can testify that what he learned here has influenced him up to now, with the help of God, up to 120. I asked to discuss the issue of one of the gerahs in tractate B. Book Shet. You study this tractate and we will discuss the matter of Lot and his daughters, which the Gemara speaks about on page 38, page 2. Two good farewells, like the chicks, I have to take them out of them. Someone wanted to interpret, perhaps thinking to make it easier and more serious regarding Midian, from the kind of man who conceived, also Moab. Two good farewells, I have to take them out of them, Ruth the Moabite and Naama the believer. Rabbi Chaya bar Abba said, Rabbi Yochanan said, "The Holy One, blessed be He, does not deprive anyone of the reward of any creature, even the reward of a good conversation." As for the choice, that is, the choice of daughters, as the saying goes, the saying goes, the Holy One, blessed be He, said to Moses, "Do not oppress the Moabites and do not provoke them to war, war, war, it is diluted, the anger, which is a reward for the work of Avith, because she said, "Because of her father, it will be seen." This is as the saying of Ben Ami, the Holy One, blessed be He, said to Moses. And when you come against the children of Ammon, do not besiege them or provoke them. It does not say here, "Do not provoke them to war," but rather, do not provoke them at all. And even the carpenters wouldn't be happy. That is, the younger daughter's pleasant conversation that she did not state like the older daughter. That is, the son born to this expresses that then this received, she received the reward that we do not enslave, we enslave the sons of many, even the carpentry will not be lost in it, and Rabbi Chaya bar Abba said, the same Rabbi Chaya bar Abba who said in the name of Rabbi Yochanan, he adds, Rabbi Chaya bar Abba said, Rabbi Yehoshua ben Korcha said, "A man will always be first to speak a mitzvah for one night, preceded by a choice for a young woman, preceded by four generations of Israel, who worked for Yeshua and David and Solomon, while a young woman until Rehoboam will dictate in the name of the mother of Rehoboam, a speech of faith, meaning there is an advantage for the young woman, because the young woman was modest and his words were in modest language, there is an advantage for the elder, who is the one who preceded the mitzvah." What kind of commandment is this? What the Gemara explained in Tractate Nazir. The parable of Lot and his two daughters speaks of the verse here that the righteous will walk in them and the wicked will stumble in them. I ruled over his daughters, his mother. They are the girls who were intended for the sake of a mitzvah and the righteous will follow them, the one who was intended for a transgression and the pious will hinder her. The intention of the girls is that according to the Gemara, they raised the Torah itself, saying, they thought there was no man in the land, they thought they had returned to the state of the first Adam, that this was how it was a mitzvah to uphold the human race, so they are the righteous ones who will follow them, the one who is present for a transgression, the pious will hinder her. So that is why the great one who took this initiative to save the world received a reward from the publican who came from Moab, Ruth the Moabite, and she was the wife of Boaz, and therefore she joined the people of Israel four generations before Naama the Maonite. So there is a side to each and every one of them. One about one of them, one about the initiative, which is the choice, and one about the modesty, which is the young woman. The network additions all ask what offense? That is, it was a crime, meaning a crime. What offense is there? So tell the evidence, but there are additions, he says to him, "His two daughters," he meant Ira and Pushim Yakshlova, we were like Menda said in the chapter "The Four Deaths" in the Sanhedrin, "A worshiper of idols is forbidden in his house." So it is a violation because the sons of Noah are commanded, and even Menda said it is permissible, meaning that it is permissible for Noah's son to live with his family. And so the Maimonides rules in the laws of the plagues of the land and also in the laws of kings. In any case, the nations have already separated from themselves. It was called "without a path to the land." It is considered an abomination, meaning that a father will be able to have a child from his daughter and live with her. It is abomination. So on the one hand, it is something that is forbidden. On the other hand, they thought it was a matter of a mitzvah in this case because they are a mitzvah to keep the human manna. It is only interesting that in the name of Yishmael, I think in the name of his father, he says that the wheat of the daughters is that they brought to mind that the Holy One, blessed be He, preserved the whole world, including Abraham our father, in his house, and left only them. Someone who knew his place would understand the type of light and matter that the Holy One, blessed be He, meaning that He gave to Lot. And his daughters to survive the destruction of Setom. Of course, the members of Abraham's household and Abraham himself were alive. This is how much sin they had, even though they did it with the intention of their own death. Everything was destroyed. In any case, they also had a problem. In any case, according to what we saw, the one who came to the rescue was Moab. She had a right to initiate her initiative. And the other, in a mild way, but we also see in the scriptures another interpretation: one received the prize because she was the first to initiate it, and the other the first to initiate the prize because she knew it. That is, each one was not because of the pleasant conversation, a trusting leg, nor a Moabite, but because she seduced him. Rashi in Genesis chapter 19 says so. And she slept with her father, and in her youth it is written. And his mother slept with her young. Because she did not commit fornication, but her sister, your pocketbook, to write, and he did not interpret her marriage, only her mother slept with her. That is, it does not mean that because she hesitated, there is an advantage in that she [laughter] hesitated, but a choice that initiated fornication was published explicitly in the scripture because she was the first and apparently There is a contradiction here: it was good that she was the first or it was bad that she was the first. Was it good that she hesitated or bad that she hesitated? And here the Maharal says and he explains that everyone has their side, the side of right and the side of duty, both in that which preceded and in that which is a sisa. The Maharal says, " Oh, I blame you. I see that five went to the lion cub in Genesis, saying like this: A choice that began with fornication, indeed in the beginnings, they said, even in our Book of Genesis, a person always precedes a mitzvah, because because a choice for a young woman preceded one night, four generations preceded it in Israel. So why do they say here that because the pregnancy was delayed, then it was said about her that she had doubled if and not when, and it must be said that it was certain even on his back that there was a mitzvah for her, as if it were a case of chance, and there is no one in the land to come against us. In any case, prostitution is also a crime, and by both of them, we commit adultery with her and have a mitzvah with her. There is both prostitution and a mitzvah. So the one who is being harassed because of prostitution is getting paid. And the one who saw primarily the mitzvah received the reward. That is, each one because there were two things, both true regarding this act, and each of them, the mother of Moab and the mother of Amon, each chose to see one side, the issue of prostitution in this, and one side, the side of the mitzvah in this. Each one received the presupposition that comes with the matter. And also, there is the criticism of what was said about Moab, that he slept with the other. On the other hand, there is this side that he did, that he did the mitzvah out of initiative and did not hesitate to sleep with the daughters of Lot. The sin is found not only in Lot's daughters but in Lot himself. There is something that I bring, and its source is in this Midrash, that good intelligence is originally eight. There is criticism of the angels. The angels who came to Sodom to warn Lot and encourage him to leave the city before the Holy One, blessed be He, slaughters the city. And there is criticism, there is criticism of the angels. The angels were not okay. For we are slaughtered, so say the angels, for the sake of planting greatness in their midst, and accordingly we were excluded from their midst for twenty years, until they ascended from Beersheba. As it is said, "And behold, the angels of God ascending and descending in it. Who is ascending? These are the ones who were sent to shut up, and they did not speak. They seemed to have taken the credit that we were going to slaughter the city. So they remained and did not return to their watch in heaven until Jacob had created the appearance of the ladder. They were circling here and did not ascend until Jacob saw them because they had taken the credit." There is another one. And Rabbi Levi, in the name of Rabbi Shmuel bar Nachmani, says that the era or era of the hidden secrets of the Holy One, Blessed be He, revealed the secrets of the Holy One, Blessed be He, and thus they analyzed them. That is, they revealed the secrets of the Torah. Mystery, meaning not that it was not necessary to know that it was said that your outcry against the Lord grew, and the Lord sent us to destroy it, meaning they said that the Holy One, blessed be He, why is He slaughtering the city because their outcry grew, and He sent us? The Holy One, blessed be He, sent us to slaughter it, and to cut off the streams of Daka, and to slaughter in Tarsifa, meaning that everyone has something that is convenient for them and something that is not convenient for them. But what is the question that arises here? They said both things correctly, so in total the second thing corrected the first thing, no, meaning they said we, we slaughter, slaughter the city, took the credit for themselves. Later they said that the Holy One, blessed be He, sent us after we examined him, sent us to slaughter the city. What do they want from them? One question they asked, this is probably also while speaking, meaning that someone will say, not only later, he said, "We remembered," but apparently it was together. He said, "We are slaughtering the city because the Holy One, blessed be He, sent us to slaughter it because the Holy One, blessed be He, sent us to slaughter it." This is one question, a second question. What mysteries are there here and what should they not have said? Blessed is He who also speaks to Abimelech, king of the Philistines, so He explains what He is doing, why the angels will not be able to speak and say the word "God" because they have defiled the face of the Lord and the Lord has cast us into a pit. There is also another question: can angels speak? According to how the Rambam also explains to others, the will of God that every angel has is what is the angel's will ? As Rashi explains it. When Jacob asks the angel to tell him his name and the angel says, "Why do you ask?" What is the name of an angel? Two things. Every angel, even before he receives a mission, wants to receive a mission. Want to receive a mission. The angel's own desire is to receive a mission. Once he has received a mission, then the angel's desire is the mission he receives. This is what Rashi says. After all, my mission is my name. That is, because the Holy One, blessed be He, does not say which angel I will assign this role to. It seems to me that he is suitable. He is Yohav. That is, everything. Whoever receives a mission is the mission. It is in his name. This is his name. This is his mission and what he had before. That is, they say that after the mission is over, he returns to the source of the angels and their desire is to receive a mission. So how are they wrong? How do they seem to breathe on what they are not, what they did not do? We will see the A, what the S, what the H says, what the Merel says. It may be that this is what the Hebrew says here. Just a moment, we will see this here, this is the H, no. In any case, he also says in the seventh source, what the Sages said, because there was a cluster of faces that Lot resembled him, and this is that of Abraham. When the Rabbi wrote in Parashat Lech Lech Rashi, the Sages' intention in this is that in the innermost part of the matter, there are nights of conjunction in reference to Abraham. Even on the back of Demangla, he did not leave Abraham. Yes, of even by the way, when he left Abraham, they say that he left Abraham. Not because he had any personal interest in Abraham, but because he wanted to leave the holiness and righteousness of Abraham, he withdrew from him, even though he withdrew from Abraham. There is something great in the inner part of the matter that has an attribution to Abraham. Abraham would not have revealed the secret of Abraham and his inner part that Sarah was his wife. Why did they say that they were castrated like Abraham's? Because he has in any way an affinity with Abraham, on the one hand, he withdraws from Abraham. I do not want to be in Abraham's house. On the other hand, he has some affinity that has fallen away from Abraham. He has two sides. That is, and you have to know this matter. The sages said two good farewells that the Holy One, blessed be He, wanted to take out of them the kingdom of the House of David, which is words and this son, that is, Lot himself had two sides. One is that he did not believe in Abraham's faith to the extent that he wanted to withdraw from him. The second thing is that he would grow up there and he left him. It is not that he was given. There is something there that is close to that. So what did they say? How did Lot understand what they said? The angels said to him when Lot had two sides? How did he hear them? To say how he How, how, how did the angels speak to Lot? It's easier when you understand it according to the words of Maimonides. The Rambam says that Shot was not a prophet. And the speech of the angels Elod when as it is depicted in the Torah is what is part of Abraham's prophecy. Abraham sees what is happening in the thicket? Abraham sees that the angels are talking to Lot. What does Lot feel? He hears according to the Rambam, according to the Rambam, according to the Barbanel on Mornenbachim, Mr. Shemoa explains that he hears angels talking to him according to the Rambam, but he feels what they are saying. He knows that he needs to get out of there because there will be destruction in the city. And how does he understand that? On the one hand, he is resigning and he does not believe in the God of Abraham. So what does he think? Well, it's a matter of color. The angels are autonomous. The angels who are responsible for nature are the ones who raise its forgetfulness. On the other hand, but he grew up in the house of Abraham and he has something that knows Abraham's faith. And there are two divorces in him who went out to establish the kingdom of the House of David and what do they know? Not only that the God who planned it but that the explicit name, the name, is the one who is carrying it out, is the one who is going to slaughter the city. So what did they tell him? Didn't Abraham talk to him? He is the one in the prophecy who sees what Lot heard and what it is as if they are telling him and he does not hear two things in every sorrow that he had, one sorrow that he interprets that it is they who do it, that there are angels who are in charge of nature and they will destroy the city, and then they seem to take the credit for them because that is how Lot understands the other side, it is not the God who is over nature but the God of Abraham, the explicit name, which is this mysterious one that Abraham, when the Holy One, blessed be He, spoke to Abimelech, he spoke in the name of God and not in the explicit name, so when he is them, he knows him because he grew up in the house at the time of Abraham, something he does not need to know, so it is not an arrow of the angels who became human who remained, that is, their mission to speak to Lot, which itself consists of two sides, one as the Maharal says internally, he did not record Abraham's secret that Sarai was his wife, he did not reveal it to Pharaoh, and the other side that he interprets, meaning then this thing was necessarily absorbed by Lot on both sides, what we saw in his daughters that there are two sides, one sees the garden, one sees the mitzvah It is also a continuation of himself. He himself is on the one hand he belongs to the side of the God of the protections and he does not see it. He is his separation from Abraham he stands by it. On the other hand he knows he knows that it is not only divine providence but a private divine providence over him he knows that we find the difference between the explicit name and the other name also in the two times that the stranger leaves Abraham's house when the stranger leaves on her own when when she runs away one angel speaks to her. Which angel speaks to her? An angel the angel of the name of the explicit name. When she is sent, when Abraham sends her out, it is an angel of God. As long as she is part of Abraham's house from the members of their household that is she was sent by herself and was not sent then she still receives the forgetfulness that was at home in Abraham's house that it belongs to the explicit name when she is outside Abraham sent her out it is the name of God therefore she did not need to hear that the explicit name of the name decided to slaughter the city. He was no longer there he withdraws. But he was not there at all . He will still hunt there because he is the one who will establish from Abraham the The kingdom of the house of David. So both sides that see in the daughters of Lot also see Bolt himself and this explains the problem of the angels is that they cannot separate between the good and the evil. This is because it is not a role that an angel can do. Who can separate between the good and the evil within a person? Surely the Holy One, blessed be He, who else is a person himself or another person who can bring a person to repentance? The angels are not. This is not the role of the angels. Go, bring him to repentance. This is a matter of the Lord of the person who does this. Therefore, when Jacob on the ladder sees the generations of Israel, they see all the generations before him, as if at Mount Sinai, where the ladder is the counterpart of Jacob's vision of what will happen later. This is how Chazal also interprets the Sages in the simicha on the gematria of the ladder, which is Sinaitic. Because it is written, it is written as lacking in the heart, meaning that but they ascend and descend. These are the prophets who ascend and descend and receive the Torah. And Jacob knows this when he says, "I did not know, I saw, but I did not know," meaning that as it will happen later, then Jacob is the one who can see David coming out of Lot who is there and sees the Lord separating between the good and the evil. There was a piece of evil that was a piece of evil that the angels did not, then when Jacob on the ladder finished the task, they shortened it, just as when they saved Lot, they also saved all the evil that was in the piece, and not just Ruth the Moabite, and not just Naama the Moabite, there are all the sons of Moab who are great wicked people, besieging Israel who entered the Temple, and when they all wanted the silver and the gold. They wanted to desecrate the holy with their own hands . That is, the one who could have made the separation was first Jacob on the ladder path and then Boaz when he took Rose and then and then King Solomon when he took Naama the believer. They did it but the angels would not eat. That is, their mission made them sit down. How do we see that in any case there is a hint that Lot was together with Abraham and we are worthy? In the ninth source in the Mysteries of Wisdom to the Baal of the Commission of the Law, he says so we know. I will start by saying that the naming of the fathers goes on and on. A duplication of the name of a being. Yes, Joseph is six times 26 and Jacob is seven times 26 and Isaac is eight times 1 26. So we would expect Abraham to be what is nine, right? But nine says like this, it says this. The Netivot of the Law says in this in the commentaries of the Mysteries of Wisdom on the Congregation of Abraham, in his gematria, a nine beings and d, that is, 55 nine beings is 234 and David is missing and this together is Abraham together with David. Why when he is I always see it like this when Abraham left Haran to reach the land. What did he take in the suitcase? He took the House of David in a suitcase. This suitcase is called Lot. He took the House of David with him. Therefore, it is also found within its name, which is connected to it. But Jacob is the one from whom the entire people of Israel emerges. Ruth the Moabite and Naama the Massiah who join are also the two separations that entered, but what do they contribute? What do they contribute? In other words, what they contribute is the side of the deadlock, one side of the deadlock that Abraham our father, Rabbi A. Rabbi Kook, in the tenth book, the holy inclination of Abraham our father, peace be upon him, was to spread kindness in the world, not to be defined by race or nationality. In other words, Abraham wanted to make the whole world believe in the Holy One, blessed be He, and he did not succeed. Even Rabbi Tzedek, Rabbi Tzodok, says, the one trial that is the first of Abraham's 10 trials is this one. Go away from your country. Rabbi Tzadok says, what kind of experience is this? Take a person on the street. The Holy One, blessed be He, speaks to him, telling him, "Go out of your house, but I will make you into a great nation, I will bless you, make your name great, you will be a blessing." Yes, take it or not, who's to tell him? Who will tell him? After all, he already believes in the Holy One, blessed be He, and one can trust the Holy One, blessed be He. No, what's the point of trying to get out? Who then says Rabbi Tzadok, he said what was difficult for Abraham, this is what the Rabbi writes here, and he also says, "Build with the people, but he did not go out to build them. He wanted to turn the whole world and believed in the Holy One, blessed be He, He says to him first, "Build with the people." It is also difficult for him, then what he said is that he had already begun the soul, which is what he did in Haran, meaning rather, he converted the people and sang the people. This is what he wanted them to continue with. They say what happened to those he converted in Haran, they have no continuation. If you want to fix the world, everyone, you need to build at the beginning, a holy people. But this is against the tendency of Abraham to gather in every corner. This is the matter for which it was necessary. Rabbi Kook writes and adds, therefore, the kingdom of the House of David had to be from Moab, the trust, the love of the race, from the multitude, the love of the nation. And this is what I found David, my servant, what he found in the tomb. They said, "The sages said, 'Where did I set out in Sodom?' The place of the greatest self-love, meaning the Sodomites, from the main thing in them, was a lot of self-love. What is mine, mine, always mine.' That is, they say that Abraham was not willing to take things from Sodom. Why did he not take from Sodom? And he took from Pharaoh, the king? Egypt means the king of Egypt gave and it was Abraham's. When the king of Sodom would give him something, Abraham would walk down the street. The king of Sodom would say, "Do you see the jacket? Do you see the shoes? This is me." And there is no. He cannot reach it. That is self-love. And they are a little bit of the love of the nation and the love of the race Abraham so that there would be a framework that would be the interest of one people who are indeed a world-wide people that will bring the blessing to all of humanity, but they need to miss out on the greatest self-love in order to make the foundation of nationalism with Israel by keeping a division for himself. It was important to have this tzat. So he was Abraham. Abraham knew this and so he took it but not within himself. He took it in the suitcase that he had. And later it was added to him when it was clarified to take not Colston but the good in it, but also the good that prevented the other lovers who are still flying on the other side. On the other side, David was a fighter against the wickedness of Moab more than anyone else. We see this also in the words of the words of the kingdom. What is said about how we received David received his kingdom in 2 Samuel. It is written, "And he took the crown of their king from off his head, and its weight was gold and precious stones, and it was on David's head, says the Lord. The permission of their king is the same as the permission of David, which was the permission of the lazy king, the faithful, and they say that it is the petition that idolatry was so great that they had to abolish his idolatry so that they could take it. Rav Kook says in the 13th source, self-love, their idolatry, took the image of royalty among them, that is, among the multitudes. So the abomination of Amon, once called Mulek and Malkom in the language of the Zohar, Malkom, abomination between Amon, the kingdom and the people. In the booklet, this was the matter of gross Romanism. It was Zalmon, and we took it and conceived it, conceived it, and that is how we were able to maintain the kingdom. Rav Kook continues and says that the permission of the kingdom of the House of David also includes the mental powers of chivalry and hardness of heart that are necessary for the perfection of the kingdom. Let us say this way, the law of the kingdom of the law is a different law from the law of the Torah, that is, the law of the kingdom of the law is to break the hands of the wicked. Not only to say that the divine law is perfect and balanced, but to cut off the hands of the wicked. A matchmaker is a matchmaker of necessity, in order to control the order of the people and to preserve the people by being struck for the perfection of the kingdom and the raksha that they are joined and sweetened, they find their proper, orderly place within its leadership. We see this also in the words of the Gemara in Tractate Avoda Zara. We would have been busy talking about Baba Kama, but we are also allowed to refer to a monk in idolatry. He took the permission of a queen from his head and its weight was a gold loaf. How did it weigh? It was heavy. How did they put it on the head? Rabbi Yehuda said, "Rabbi, it is worthy of resting David's head. He did not put it on the head. It was worthy. It was the same. It was the same. It was the same. I do not know by the number of the head. It suited him too. Rabbi Yossi, in the name of Rabbi Hanina, said, "A stone that loves would be a magnet for Darla." That is, there was a magnet that would balance the weight that was on his head so that he would not feel it. Rabbi Elazar said, "A precious stone was in it that was worth a gold loaf. Not the quantity of the weight, but the quality of the stone. The good stone is worth the weight of gold, so How would you explain what the methods are here, how can you put the essence of the kingdom of many on the side of the work that had to be done to the king? How can you put it on David's head? How does it fit? One says that he didn't really put it. He said distance anyway from that, but it suited him when there was distance. The other said he had something that nourished it. That is, there is the bad thing that could harm his head, but there is something against it that would raise the songs of that , that was in front of him, that this thing would neutralize the damage that it could do. It remains something that is harmful in quantity but there is something that neutralizes there is a third thing that he says not only that but that he turned it into quality, that is, this quantity of weight that was difficult to unite and the good stone that does not have the weight that could harm but had in its strength all the strength of the of the of the square of the golden square. So in conclusion we see that the daughters of Lot and Lot himself have different sides. That is, there are daughters who paid attention specifically to the side of the commandment and and almost did not see the side Of the lack of modesty. Was there someone who saw the lack of modesty and from this he could not she could not act on her own initiative the second thing so there is no perfection neither for this nor for that but it is impossible to say that they are all bad even for Alvi himself it is no wonder that he has such daughters that is to say he also on the one hand withdraws from Abraham on the other hand he knows and would have left the house of Abraham knows that there is a private divine forgetfulness that is not only in the name of God but in the name of being. He also knows this. Therefore when he hears the angels he receives two messages that neither of them is complete. Even when they enter they are necessary for the people of Israel. It is not possible to keep them until Ruth and Naama are taken out of them and even after that the mitzvah still stands that is to say but they need to give us this in order to build the kingdom of Israel the kingdom of Israel in David that Abraham took with him in a suitcase and took his so we take and use it after we purify it and after we turn it according to the latest opinion of Rabbi Eliezer Pim not into something that is harmful but Something that gives even more value to the good stone, the good stone that we received from them, admits that we have been silenced by hearing it, and that we will all see the kingdom of the House of David returning to its place, together with the worship of God in the holy place in prophecy, returning to Israel.