שלמה המלך בונה את בית המקדש השלישי - חלק ב | אגדתות במסכת גיטין | הרב חננאל אתרוג | [21]

Kind: captions Language: en Peace and blessings, we continue with the help of God in the miraculous act of Solomon and the destroyer. Two weeks have passed because of Purim. So let's go back briefly. Let's go back briefly. The Gemara says that from among those who predicted, the issue of demons is such creatures that know how to harm. So Solomon in the sect says, "I made for me a chest of drawers and chests. What is there for Solomon to do with chests?" So the Gemara says that it is written, and the house in its construction, Solomon's stone, a mass of stone, was built and honored. And the axe, no iron tool, was heard in the house in its construction. So how can you build a temple without iron? How is it possible? The stones in nature are not stones that are crooked and straight. Stones in nature are natural. So how can you build a temple? And Samar, who speaks about the stones of the heap, the stones of the temple themselves. The temple is needed. So what do we do? Before I thought of Tommy and I still understand the verse at the end of Parashat Yitro, who speaks about an altar of stones, "Make for me an altar of stones, make for me a stone altar. You shall not build for me Ein Gazit, for your sword will smite it and it will be cut off. This is the source for why the verse is taken from 1 Kings. There is a verse in the Torah. From an altar of stones, do you make me remember what the Parshat Jethro concludes from an altar of stones, do you make me not build it, for your sword has been sharpened upon it and you have struck it. This means that this is the source of Solomon understanding that he is forbidden to wield iron on the stones of the Temple. The Temple belongs to the absolute Holy One. The Temple is the future world. A temple is a world that is all good, all holy. The Temple is from one point in this world that is not subject to the boundaries of this world. It lives the depth of the divine trend and there is no iron. Iron is a very, very important thing to mine, to fight, to protect. There are problems in the world and iron helps us solve problems. Iron gives us the opportunity to be violent against other adequacy. Certainly the Iron Age, when man discovered iron, greatly upgraded his abilities to take over the world. This is not related to the Temple. A Temple is not something forceful. A Temple is not something superficial. Even King David is right. A great smith. David is a great smith of blood. This is his role because of the blood. David can and anoint the temple's daughter. But that is not David's role. This is not the role of the Temple in the world. This presence of the more complete and more distant future is already here with the help of God. So if I go back and read the verse, "Make a temple of stones for me, you shall not build with hewn stones, for your sword is your sword." What does the verse mean? The verse means that the stones of the altar were not hewn stones. There is a limit to hewn stones as building materials. Stones are stones as they are in nature. After that, they are cut. They are called hewn stones. They are set and made into squares and rectangles. Then you can build straight columns. But the Torah says, "If you build for an altar, you shall take natural stones. Do not make them into squares. It does not say to bring dill. Right. We found an exercise. We found a method for how to align the stones without iron. But I, the little one, repeat what came to me and believed when I saw the Gemara or when I saw the verse, "If you do not need iron, then you shall build a temple of natural stones." Take natural stones. It will not be like the walls here. The walls here are smooth. Yes, because some of the parts are smooth. The walls here are straight. So the walls of the temple were not Straightforward, they will be like a terrace, what power, how is a terrace built? No one stacks the terrace stones. They take the stones that are in the area, put in it big stones, small stones, dirt, and there is the terrace. The structure, maybe the Temple should look like this. It is also exotic like this. Right. It was beautiful like this. It is clear to [ __ ] that it is not. It is not. It has not been tried. The altar that the Torah speaks of. You will build an altar that will look natural. Don't try it. In short, it is clear to [ __ ] that it is clear that [ __ ] is clear that the walls should. The Temple should look beautiful. Beautiful. Magnificent. Parashats. Terumat. Tzvah. Now we are coming. The commands of the Torah do not say, "Build what?" "Build what?" " Tsivah?" "Khirbah." The Torah wants. It specifies a precise description that requires very, very high, sophisticated artistic abilities. And every woman with a wise heart in her hands will think and Tzlael Ben Hu, etc. Why do they take the best craftsmen and the best doers of the work and the most expensive and most appetizing materials. They are quarreling in their deep and good sense. The Temple is something. The Tabernacle is magnificent. The Temple should be magnificent. It won't be with stones like this. It's renewed. Because before the Tabernacle, when they built such a regular altar, then what did Moses do? Moses had the shamir. Shamir is what a wonderful creation. The Mishnah of the Patriarchs says that there is a fire. Things that were created on the eve of the Sabbath between the suns. The rainbow and the dead manna and the sky. The sect. The writing on the tablets. Some say more. Some say that the commandments of the commandments of the commandments of the Lord. What are all these things? It's like the fire of the eve of the Sabbath between the suns. All the things that were broken on the eve of the Sabbath between the suns. These are things that are on the border of human creation and divine creation. Some say that pliers are made of pliers. In order to develop an iron industry, you need to have iron. There's some missing link here. How do you reach into the iron with your hands? Your hands will melt from the heat of the iron. The metal is molten. So there has to be something. So there's a script there. What is it? What is it? One of them is the shamir. Shamir is some kind of human ability that is within the limits of divine ability. The eve of the Sabbath between the suns. It was created. It was not created. It belongs to the six names of Genesis. It doesn't belong to the names of Genesis. So We have a creature like this, like iron, they shave it off. The sages here in the Gemara bring Moses our rabbi showing him the lines and he walks on them, and he is righteous over them, and the stones cry over them. So Solomon also wants there is some trick here. I tried to say, God forbid, this is what should be. God told you without iron, so without iron, so without iron, so what do we do without iron? Apparently, one solution is stones as they are in nature. This is not Solomon's understanding of his tabernacle. Okay. The second solution is that you brought dill, but Solomon doesn't know how to bring dill, so what does he do? He brings the destroyer. He brings the destroyer. If my son knows, like in iron, it's not iron, but it's like iron. And iron is violence. Iron is in iron. I think that in the tabernacle, even in the tabernacle, there must have been iron. No, iron. But there were the trees. The trees of the tabernacle. The trees that made the tabernacle itself and the courtyard and the tools were made from trees. How, how, and trees without iron, of course there is iron. Saws had to be sawn. They had to be sawn. They had to be cut down. The branches that stick out. Aside, they didn't put an orchard there. It was trees with 200 and a half orcs and 200 orcs and Mr. Rokbo and 10 cubits tall. There is a certain size. So, so, so, it is processed. But iron in trees can be like that. I thought the verse says in every iron tool, it is not heard at home in its understanding. When there is a difference between iron and a stone engineer who is hiding, who is trying to saw trees. This is very, very similar to dill. It seems to me that such an operation is very delicate. You have to saw many, many small teeth like that, gently penetrating slowly between two parts of the tree. This is not a stone. Stone is such a bomb. Stone needs to be hit hard to break a stone. You don't saw it, my son, with a delicate saw. Why is there suddenly some kind of all this here? What is it? What is it that your sword swung at it? It also saws you without going forward or backward. This requires more technology than violence than force. You can intervene. But in iron and, son, iron and stone, there is something very draconian. It makes sounds and everything is not heard. So what does Solomon do? Solomon does. Find a solution. So, I find a solution. I do n't argue with that, it's a good solution, like this, Budro, it's a solution that the idea, the idea, we missed the idea, because in the book, he does all kinds of tricks and areas, he's a voice, he accepts the destroyer, he brings that the religion of the king of demons brings King Solomon, he doesn't know the meaning of the Gemara, there's no meaning to it, yes, the destroyer alone, he needs to bring the king of demons, he doesn't look so nice, the king of demons in the end, he really wasn't nice, and it's better to use iron, right? What's clear is that iron is better than what? Do you prefer to take a hammer or take the king of demons to use him? Solomon paid a heavy price, but what's the difference between an iron hammer and the king of demons? That according to the Halacha, it fits with the Torah. We have three sources here for this story, how Solomon lost his kingdom, how Solomon disappeared, who sat on his pocket, and let Solomon go. We have our Gemara. We have the Jerusalemite in Sandy, Chapter 6, Chapter 9, and we have a Midrash. A Midrash that expands on it, but this is a Midrash that appears in the words of a brother in several places. There are three slightly different versions here. The three versions are: Let's try to connect them. One boy. This is not a scriptural version. These are stories. Why did Solomon fly away from his kingdom? Because he needed straight stones. He needed straight temple stones. Therefore, he needed the destruction. Therefore, the destruction caused him to fly. According to the Sanhedrin, it was because he violated the Torah. We remembered that the Torah said, "Do not multiply silver and gold for him, nor multiply wives for him, nor multiply horses for him, lest his heart turn away and he return to Egypt." And Solomon said, "I will multiply and not take away. I will multiply and not take away." He really did multiply and not take away. But this is a type of punishment. Punishment is not punishment. This is what builds. And the third turn in the Midrash is that Solomon is exiled from his kingdom to meet Naamah. What is it to meet Naamah without this? True. We said that all of Solomon's thousand people are not Solomon's wives. They are the king's wives. They married him as a king. And there is only one Naamah who met him in misery, supposedly in disgrace. When Solomon did not believe him, we also found in the Gemara that he would woo The Fathimathi, every Adad Mata said, "I am the hand of a king over Israel, almost complete." The rabbis said, "He wandered in a single moment, who are you not? I mean, what attracted their attention? Oh fool! The people of Jerusalem all see him and no one warns him. I mean, he calls him something. He loses everything. The destroyer throws him away. He loses everything. He is left with nothing. He wandered. In the end, there is something strange in one of the tasks of the Seraiah. But he seems to have lost something. Something takes over his personality. Something turns off. Something takes everything away. He was once king in Jerusalem. No one tells him. So the Sanhedrin investigates and makes it clear. And the Sanhedrin returns Solomon his power. According to the Midrash, not according to the Midrash. We mentioned this Midrash last time. According to the Midrash, Naamah is the one who returns Solomon his power. He mentions this from the summary of Solomon. It is also written here in the Gemara. The destroyer throws him 400 horseshoes outside the Land of Israel. He lands in the area of ​​the palace of the king of Bani, the palace of King Amon. Then he becomes an assistant in the kitchen. And where did he make an omelet? I don't know what? It happened that the princess of the king of the Ammonites meets him and wants him and King Ammon goes crazy. It's not that he's not a prince. He's nothing. Nick. He knows how to make omelets. He can be. He's nothing. What happened to you? And the princess doesn't understand what she doesn't give up on. You all know the parable. Rabbi Levi is right. A. And the soul will not swear. The parable of the king's daughter who married an urbanite. This is exactly the story. It's true. We learn it with us. We said that this parable is just a parable. It can't be that he really was. So he really was. He really was. Naama the taxi driver says, "I will give up everything, everything, everything, for this fool. For one who is nothing. One who is nothing." And then the king wants to kill her. Instead of killing her, he expels her. And when they expel her, they catch a fish. And this fish is Ashmedai. That's how we raised our heads. I really appreciate this midrash. Ashmedai. After he took the ring from Solomon and spoiled it, he threw it away. And a fish comes. He mentions the story that Joseph knows Shabbat and they found the ring. And when the daughter returns to Solomon, he goes and serves the three names. These stories are the same story. It's three stories. I don't know what this story was at all. It describes some event here. A. Solomon is unable or unable to build the Temple. As Solomon thinks, Solomon is doing some trick. There is a price for trickery. Look, it doesn't happen right away. I remind you of the Gemara. It says something very, very interesting. In the Gemara of Gittith, because Solomon built the Temple. He is still tied to the letter of his name. Then Solomon approaches the destroyer. He raises his shoulders and says to him, "These are the demons. What are your masters?" Then he says, "Consider your lineage. And I will show you how great I am." He says to him, "Dogri, take off the chain from me. Give me you and I will show you how great I am." It's like suicide. Why does Solomon do this? This is the secret of the act. I think Solomon does this from some position. What does Solomon lose? It's very clear here in the Gemara. But what does Solomon gain? We'll probably find it here. With God's help, Solomon the destroyer doesn't say, "Oh, honey, I'll behave well. I won't show you my strength." Take this off me, don't bring me the letter. What is the ring? This is the ring of the king's ring. This is a ring with the name of the Lord engraved on it. This is the way in which Solomon expresses the divine kingdom. Why did he piss this off so much? And I will show you the letter Fot Ram, not G. It says it is written in the Torah that he has powers. Solomon knows that his destruction has infinite powers even without the ring. He gives him the ring and he doesn't count to three. He tired him out and he lost everything. And I am trying to say what it is. The Gemara says that Solomon entered into this with his eyes. Solomon wants this. Solomon asks for this. He gains something here. He loses a lot and it is worth it to him. So what does he gain? According to the Jerusalem Gemara, S. He gains by correcting the fact that he does not meet correctly the words of the Torah that he said. I am the wisest of all men. The Torah says, " I am not like everyone else." He has some very, very supreme attainment in the Torah. He thinks that he can descend into the depths of the Torah's understanding and know that he can meet with Moses our Lord. And through this, he understands that Moses our Lord did not mean King Solomon. He meant everyone. And here. There is some kind of miss, says Yerushalmi. The encounter with the destroyer allows Solomon to build to be built. To correct this miss, or in a third language, in the language of the Midrash, he brings Solomon, brings Naama. Naama is the mother of the Messiah. Naama is the mother of Rehoboam. When they say Messiah, son of David, they mean in the end, not all the sons of David, not all the sons of Solomon. The faithful Naama, everything that the story with Lot and his daughters in the cave, then I found David, my servant. So there are two stations here. There is a station of Ruth, which very quickly you see what we have gained from Ruth the Moabite, King David. And there is a station for the latter days, this is Naama the faithful. Two good mules. I have, as the Gemara says in Babba Kama, there is some kind of soul here, some kind of power without which there would be no latter days. The Third Temple would not be. Solomon builds the First Temple. For this, he does not need Naama. For this, he does not need the holy, elevated, and closed powers of the First Temple. But he wants me. I will translate Sua Ra to Noth, the third temple will be the first temple and the second temple. The Hebrew on Shabbat says that when Solomon, the daughter of Pharaoh, bore the tree of Gabriel and planted a reed in the sea and a picture came up on it and a great Roman ice was built on it that would overwhelm the Second Temple. The First Temple will be built and Solomon is not only building the First Temple, he is looking ahead thousands of years, he is looking forward to the end of days, he is building it, he is bringing the people of Israel to the peak, but this peak is a peak that Solomon is right. We said that Solomon is an example for the future to come, it is a supreme peak that after we reach the peak, we will descend and build everything again for thousands of years. What do you call this building when you call it the Third Temple? Where will the straight stones come from? The Third Temple is in the language of the Gemara in Gittith. Now I am going back to where will it be? We do not need the destruction. What does Solomon lack? Solomon lacks nothing. He is the son of King David. He was born a prince. He received all the good qualities. He was born from David in Sheba and he sits on the throne of the Lord. A king and he has a holy spirit and the Holy One, blessed be He, blesses him with wisdom that is greater than all others and he embodies in his personality all the many hundreds of years that have passed since the time of Mount Sinai and generation after generation the people of Israel build another floor and another floor and another floor and all this comes to the diamond in the crown of King Solomon and I say build the first temple and this is not and this is not and when Solomon goes to destroy he says show me your strength he actually means to say I am not afraid of you I am stronger than you but you are nothing to say nothing if you are a daughter when the destroyer is tied and you are ringed you are stronger than destruction so come I will give you the ring and I will illuminate you this and it is written in the Torah that you see him and it is true and one wing that does not reach the sky and the second wing to the sky this is an unprintable power that needs to be clarified and his peace says I go on this I am not afraid of anything he is very afraid because he pushes him 400 horses and he takes everything from him and Solomon says I I will not only destroy it I will build from this I will build from this I pause for a moment why does King Solomon need The destroyer to get the dill Why can't he find the dill alone Nihu Beno Ked No one knows where the dill is Okay, it's all secrets, legends like that I don't believe anything about it But to get to the dill he must destroy Why who is Ashmadai So the Gemara describes him right Such a demon that there is almost infinity to eat To be Right He goes up every day to give a gift to Derki And from this Shemiya Ara And he is such a creature According to all the stories that have been told about him here That the definition of Rabbi Mera is the strongest definition I return A man without the image of God So what kind of person He doesn't have the image of God What is the power of God He doesn't have He doesn't have What He doesn't have Essence He doesn't have What for He lives here Just like that He lives here He doesn't have the image of God He doesn't have a dream He doesn't have hope He doesn't have a destiny He doesn't have a goal He doesn't have devotion He lives here He passes it on He can be nice to the righteous He can be nice to the wicked He can be a snob to the righteous A snob to the wicked He can try to destroy the widow's house And then she makes him feel guilty And then he is ready to break His bones for her he is such a scoundrel such a scoundrel he is without honor without reservations and does whatever he wants does whatever there are no such people people only with a soul they are their hands tied back like that according to feeling can't do whatever they want at all not busy with what they want they are busy with truth and holiness and the reservations they impose on themselves they tie themselves with tefillin of course they don't want they want to put on a kippah fear of heaven of course and there are things there they won't do to find the dill you need not a demon you need the king of demons the king of demons this is such a kind of riot it is from willingness to go to the end for nothing for the experience for the feeling it is not that this is the king of demons wow so he knows where everything is he knows how to get there he has time for all this he has time he is not busy and has no obligations and he doesn't worry about anyone and he doesn't have no responsibility and he doesn't need to take care and he doesn't have tasks and he doesn't have an eight command and he has nothing flowing interested alive he has wings from the sky to the can fly to vain wants to reach he wants what he allows To be given meaning for himself allows him such a riot, such an endless motivation, such boundless competitiveness. He can actually discover who the Shamir is, King Solomon or the Torah. Why do we suddenly have patterns and obligations and the rules of the Dopi? We do n't have time now to wander all over the world and try experiences and tests and now I feel like this and now I feel like all the stories. It feels like him. He feels like helping the righteous and doesn't feel like helping the wicked. He behaves in such a strange way in my eyes. It's strange in my eyes and in my hands. It's strange in the eyes of the minister of the Torah. The man of the highest holiness in his eyes. It's strange. But in the eyes of demons, it's not strange. So there are things that the code doesn't know how to do. The holiness is stronger than the demons. Surely in her hands, the Torah is stronger. The Torah, whose sons and her hands are not worth meeting with. He threw the mountains into the pit on a snowy day. It's certainly not worth getting pregnant. Getting stuck with a woman in a pit. Not even in a pit outside the pit. They can escape from the pit. This is such a supreme Torah. A son of a living man, full of actions, this is the Torah. The sons of Judah, the head of the snare. King Solomon is right, but This is our power, stronger. In the end, there is a place for days. In the end, there is a place for strength. In the end, we are capable The name that King Solomon says to the destroyer or the destroyer says King Solomon listen, I am stronger than you. I know how to find the dill. You do n't know how to find the dill. I know the truth. You are the one who planted me. But I am stronger than you. When I am stronger than Solomon, when by force we managed to hunt the destroyer. So then the Holy One does not rule. So then there are forces here in this world that are actually stronger than the manifestation of the Holy One. The manifestation of our six. Only we do the exercises. King Solomon says, "Forget it. Let's face each other. I give you everything. I am ready to lose everything. Everything. Everything. We live in cultures like this that try to negate every definition. To break down every perception. Every essence. You are a man. You are not a man. Yes, a Jew. Not a Jew. There are nationalities. There are no nationalities. There is justice. There is no justice. There is mainly nothing. There is no nothing. To break down. We are prevented from stretching all kinds of perceptions and understandings. And there are some very powerful currents. Here, towards the people of Israel, there are such strange currents. There is no truth. There is no justice. There is no justice. And that's how it is all interests. And nothing remains. And Solomon goes there. Solomon when Solomon gives the favor. To destroy what he knew he would do to him it didn't just throw him technically 400 horseshoes he neutralizes him he drains him on what he is it is part of all the words the Gemara says is true that King Solomon what is it it is part of Rav and Shmuel one said his stick and one said gundo what shirt there is that is a word of God on every fitting all of it is grasped until the boy every fitting all of it is a word of Hari the expression of the destroyer he has almost nothing left it this is it is cynical he has a stick left he has a shirt like this some old one why suddenly it is not cynical this Gemara he is a king on his stick he is a king even when Solomon even when Solomon loses all the definitions all that he is the son of David and all that Hashem gave him the gifts of wisdom and all his abilities everything Solomon loses consciously and what does he receive he receives Solomon all the achievements and all his cover all the profits and all that nothing let's give up on everything let's give up let's listen to those who say that there are no definitions all the definitions are nothing and then what what what what happens When you peel off all the definitions like a gift that has a thousand packages, you hit a big gift and you open it, open it, open it, open it and in the end maybe you don't find anything from such an unfunny joke, right? You don't find anything. So Solomon says, let's peel it off, From the outside, to grow this phenomenon, the Messianic phenomenon, it's as if you're peeling me off all the definitions. It doesn't scare me at all because you'll peel me off all the generations. There's no God, nothing. Why would you suddenly try to dismantle all the generations? Inside, there's my infinite divine truth. I'm a king. And if I have a stick left, then that's what's left. Then the stick, I'll be king. I'm not a rivet. There's no posing for Solomon. There's no posing for Solomon. Everything is real, truly real. He's devoid of that. It seems like that. Even the Sanhedrin says. And Naama doesn't miss. Naama says, "You'll cut me off from everything, from all the greatest treasures. What do you find her soul here? She finds her soul here. I think that what Solomon goes through, Solomon actually lays the foundation. The whole people of Israel goes through this. Things are shorter than I wanted. Even if I had been there all the time, it was also shorter than I wanted. I'm trying to say that when he destroyed how the tongue, a note, an ambush, a note, a Rashi says, "Depo, Deko, then Solomon places the The foundations for the historical future for thousands of years of the people of Israel. The entire people of Israel will postpone this for days like this 400 farthings from the Land of Israel. We will build a temple. This is the foundation. The foundation is laid. The first temple. And after we lay the foundation of the first temple, then Solomon places not the entire first temple in it, not just the foundation. Solomon is now building the next floor. The far floor that is to come. It is in the roots. Naamah does not give birth to the Messiah. The possibility of the Messiah to arise. This is Rehoboam. This is generations regarding generations. But it will be the same thing from her. The same thing here. Solomon is building us in the infrastructure for the people of Israel. The people of Israel lose everything. The people of Israel will be ready to lose everything. The people of Israel will be ready. Right. We have escaped from punishment that has an inner will. Everyone remembers this passage in the light. We have escaped from punishment that has an inner will. There is some inner request here in great pain, like Solomon. This is a person who has an inner will. We are ready to go out and be thrown into the far reaches of the world and lose everything there. Lose there, as if we had actually lost nothing. Because the whole gate is not a fence that turns out to be a drop of water behind which only narratives are hidden because we are truly holy, we will come to the house of God because we are truly building the Temple and we will truly reach the days when we will not need the destroyer in captivity to receive the shalwar we will know how to speak to the stones in a different way I immediately relate to this with the help of God we are truly the entire nation will fly far away fly in the most negative sense of the word and will appear as mindless will gather at the gates will be abject and it is precisely there that we will discover that we are Torah that we have nothing in life except Torah precisely when we are lost precisely when we will have no response no rebalancing that will be righteous and bad for him Warsaw and good for him I pressed I pressed this too will be for the heads of these scoundrels so we will not learn faith we will not be able to learn faith and as if everything is supposed to be Orita wearing and that's it and that's it what am I I think I hope that there I will be Shamir what what what is this Shamir doing Shamir crawling where where is it that oil told him to crawl he Such a weak one is such a law is a worm. He who studies Torah has some kind of worm in him. Right? A. The god of the gods. When he studies Torah, he refines himself like a worm. He breaks himself. He makes himself aside. And now what is he busy with? And can these stones be cut by the power of this worm? This Shamir does not cut the stones by force. How does he cut the stones? He defines them. He explains to them. He penetrates the depths. Solomon lived in a historical period when all of humanity did not yet know how to observe into the nature of being. It knows how to come and arrange and move and break and connect and glue. The Third Temple is a temple that is coded in accordance with what was discovered in life. He looks at stones in a completely different way. He admitted that there are stones. He not only believes that stones are a divine creation. That stones are not some dead material. There are stones. All the material is energy and it is far beyond energy. It is higher than high, lower than low. It is a manifestation of divine forces. The ability to define things. What does Shamir do? I think or what will the people of Israel do after he returns from this exile. After he finds Naama. Naama could be someone. Specifically, the powers that we received, the sons of the multitude, could be some point within us that receives us in a place where we are most infantile, as it were, most voiceless, most noble and heads, and precisely there, so first of all, let's say about you, we were killed all day long, and precisely there we will receive the power of the Shamir. Shamir is on Tola Ben Puah, the son of his cousin, Ish Yissachar, the judge of Sachar, the students of Hamim. It is written that he was buried in Shamir. There is a place called Shamir, Be'er Ephraim, probably in the northern times of Er Ephraim above the Valley of Israel. So why is it that in the estate of Yissachar there is a settlement called Shamir? I hope I am telling the truth, because here the Shamir is, yes, to cut is to define. You can cut by force. And you can define with the mind, with the observation, with the Torah of the mouth, with the Torah of the Second Temple. What does this Shamir do? How did the builders of the Third Temple approach the stones, which King Solomon wanted to build? The spiritual abilities of the Third Temple? They would approach the stones and say, "Stone, you are coming from here." No, not in language. Yes, they would say, " We are not coming from here." We will force you, we will force you and take you to the Temple. This is why it was created. This is your essence. This is what we tell you. It's like a saw. It's much more like a saw than some hammer that breaks the sabbath. This worm. I don't know if it's a worm. It's such a delicate creature. Not in the sense of a worm. It's also like it pushes. It cuts like a sabre. Right. A sabre. A sharp knife. Like a sabre. It's a sabre. It's fences. What do we do in a house of worship? We define vague concepts like these as they are in nature. And then they don't fit into a temple. And the concepts of the Kush. The concepts of life. So then, a hot, constant, warm, like a thorn. They are given a nose. Moses our rabbi told them to crawl. They don't just remember a nose. What our rabbi said is a sign. And this stone is a stone that is bustling with being. You went to a temple. So the sabbath tells the stone as a parable. Yes, the sabbath tells the stone that you are not related to this. It's not part of you. It just sticks to you. It's an appendage. It's something extra. You belong to the holy temple. As a temple, a whole world of the holy world. The name of the Holy One that preserves this perception remains with nothing remains with nothing so precisely from there I know I remain in front of this destroyer and I was not able to force it is unnecessary you say it is unnecessary I can be with nothing and I am yes I am they fear at night I will be all this worry I am ready it is rape yes but rape will be internal will I am ready to be with nothing because I know that not only will I be able to rise from this nothingness I will bring the treasures that without nothing I will bring the school in me I bring what you find only that you are in the desert without anything you cannot rely on anything you are not you cannot trust in anything that is external to you for the very being of yourself the very being of life we ​​are we G-d that where the people of Israel discovered this where the people of Israel discovered you see how all the prophets fight against idolatry and fight and fight hot and it comes to them in a very partial way in the end the people of Israel collapse and the moment the Temple is shared with the righteous people and the people discover there is no more idolatry there is no more end of the Bible ends a phenomenon that disappeared precisely when this demon kicks us this demon and all His students and all those who volunteer to drive us 400 horseshoes from the Land of Israel, precisely when the darkness is lacking, precisely when all the virtues and the Holy Spirit and the invisible everything is gone, we say we are Torah and in exile, we are not ready, why exactly now, yes, precisely when everything is being taken, precisely in this misery, that of a worker in the kitchen of a king of the Bene Amon, the contempt of the ring with the name of the Lord, they took it from us and spent it, but how does Harp say, they cannot, they must, they must vomit it up, it is not theirs, as if the holy thing they claim to take, these demons, those who have no meaning and no purpose in life, they take it from us and they say, even even this, take it from me, so how does it come back according to our Gemara, the Sanhedrin, the power of the Torah, the Beit Midrash, is the one that brings back Solomon, the Beit Midrash, according to the Midrash Harp brings, and this is not a dispute, it is different emphases, it is self-clarification, what is the reason, why the Bene Amon really, no, we will not talk about it now, precisely this tractate of the expulsion of the Gittitin, this is the fifth chapter, we learned about the going out into exile, this chapter is crises Very, very, very painful, their only concern is to find out what much deeper abysses will grow from them. No, we will not be silent. Solomon is not recovering. Solomon is building something here. He is building the Third Temple. He is building such a power of Torah that in the future it will come to the material of this world and caress it and talk to it and explain to it and it will believe it that it is entirely worthy of the Temple. All this dead, still material is actually attentive. We will be the guardians of these seas. We will be the ones who are not sorry for the delay, my dear friends. Shabbat Shalom, in good service [music]